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The structural defect of Utopia is that it is a kind of "absent reality", which connects it with liberation theology, structuralism and automatic urbanism. This tendency was evident in 1968.

For example, contextualism, which is closely related to the May storm of 68, has something to do with an architectural group called Cobra. This group was mentioned in an interview with Lefebvre. They believed that it was necessary to oppose Christian dogma with "New Babylon". However, there are also problems. Like Lefebvre's tendency, they tried to oppose totality with totality. They opposed theological logos with technical logos.

As some critics (such as Manuel Castells) show, Lefebvre's theory is actually a criticism based on metaphysics. Tiqqun also pointed out that the criticism of spectacles is a critical metaphysics. It criticizes alienation with a kind of alienated publicity.

Such utopianism was also practiced in the Soviet Union and socialist politicians. They often envision using computers to fulfill their socialist ideals. Then there is Chomsky, whose generative grammar directly serves this ideal.

With the advent of the Internet era, this becomes more obvious. The Internet is used as an interface to the process of urbanization. In other words, cobra's "New Babylon" overturned Babylon with automation technology and turned it into a new city of God.

That's why Utopian politics does harm, and heterotopia becomes important.