生活在罗马帝国前期的讽刺文学家琉善因其辛辣的笔调和灵巧的机智而出类拔萃，他觉察到罗马帝国繁荣盛世的背后潜藏着无尽的危机。琉善通过提问与讽刺的方式抨击罗马现实。他对世俗生活的讽刺、对宗教信仰的质疑及对文化工作者的批判，充分展示着自己对罗马现有秩序的不满。琉善以讽刺对话文学见长，但讽刺并非他创作的真实目的。琉善讽刺社会不端的深层次原因是内心潜藏着对于解决现实问题的方案——期盼并架构一个理想社会。所谓理想社会，既意为字面意义上的理想中的美好社会，亦代表琉善关于人类社会“乌托邦式”的构思，是难以实现的幻想。琉善架构的理想社会是一个完整性的社会生态，他对此的构思体系可划分为一般原则和具体规划两个层面。其中，“一般原则”即理想社会的运行遵循美德（ἀρετἠ）原则、平等（ἰσότης）原则、真实（ἀλήθεια）原则及自由（ἐλευθερία）原则的道德秩序，原则与原则之间有着彼此联结、互为补充的关系；“具体规划”指实现理想社会这个美好愿景有隐微但完善的具体规划，主要可分为以市民为中心的人群规划及以城市管理为中心的社会建制规划，尤以对比希腊、罗马社会为突出特色。就人群规划而言，相较于生理特征、种族血缘和身份差别等具有社会意义的属性，琉善致力于让具有哲学智识、拥有理性、具备美好品质的人作为生活于理想社会中的民众；就社会建制规划而言，琉善构思出了涉及领导体系、职能部门、组织成员、政权组织形式及重大事项的决策过程等较为完整的组织系统，认为社会建制改造的终极目标在于使市民得到充分的发展，从而永远确保城邦的自由与繁荣。琉善作品中的理想社会呈现出上述架构受其个人的实际经历及理想的自我形象、认识论前提、第二代智者派的文化特征等因素的影响。琉善丰富的人生经历、多样的社会角色及扎实的学识功底使得他能敏锐地观察各式社会现象，成为一个现实社会的批评家和理想社会的畅想家。此外，琉善将自己视为天界讽刺之神“摩墨斯”，以神之形象批判人间，进而促使人们反思业已形成的社会秩序，以期实现对现有秩序的改进乃至重建。对于人类社会，琉善主要秉持如下基本看法：提倡人本主义，回归人类本我；认为人生来无知，人性本恶；认可命运存在且变幻无常，一切虚无；主张寻常生活才应是世人的终极追求。这四种基本看法作为认识论前提奠定了琉善对理想社会的架构基调。琉善身上第二代智者派的典型特征影响了他对理想社会的塑造，拉丁文化氛围亦予琉善的认知以重要影响，世界主义、实用主义以及经验主义等精神深深刻进了琉善的意识中。

Lucian, a satirist who lived in the Early Roman Empire, is distinguished for his pungent tone and deft wit. He sensed the endless crisis that lurked behind the prosperity of the Roman Empire. Lucian attacked Roman reality by questioning and satirizing it. His satire of secular life, his questioning of religious belief and his criticism of cultural workers fully demonstrated his dissatisfaction with the existing order of Rome. The underlying reason for Lucian's satire of social injustice lies in his inner solution to this real problem--to hope for and construct a Lucianic ideal society. The so-called "ideal society" not only means the ideal beautiful society in the literal sense, but also represents Lucian's utopian fantasy about human society, which is difficult to realize. Lucianic ideal society is an integrated social ecology, and his conceptual system can be divided into two levels: general moral principles and specific plans. General moral principles means that the ideal society operates according to the moral order of the principles of virtue (ἀρετἠ), equality (ἰσότης), truth (ἀλήθεια) and freedom (ἐλευθερία), which are interconnected and complementary to each other. Specific plans refers to the perfect but imperceptible specific system planning to realize the beautiful vision of Lucianic ideal society, which can be divided into citizen-centered population planning and city management-centered social establishment planning, especially in comparison with the Greek and Roman societys. In terms of citizen-centered population planning, Lucian is committed to having philosophically intelligent, rational people with good qualities as the citizen who live in an ideal society, as opposed to socially meaningful attributes such as physical characteristics, racial origin and identity differences. They lived in an ideal society as happy, just, wise, temperate inhabitants. In terms of social institutional planning, Lucian conceived a relatively complete organizational system involving the leadership system, functional departments, members of organizations, organizational forms of political power and decision-making process of major matters. He believed that the ultimate goal of social establishment reform was to enable citizens to get full development, thus ensure the freedom and prosperity of the city-state forever. The ideal society in Lucian's works shows the above structure is influenced by Lucian’s actual experience and his ideal self-image, his internal epistemological premise, the cultural characteristics of the Second Sophists and other factors. Lucian's rich life experience, diverse social roles and solid knowledge enable him to keenly observe various social phenomena and become a realistic social critic and an ideal social visionary. In addition, Lucian regarded himself as Momus, the god of satire, and criticized the human society with the image of God Momus, so as to prompt people to reflect on the already formed society order, with a view to improving and even rebuilding the existing order. For the human society, Lucian mainly holds the following four basic views: advocating humanism and returning to the human self; That man is born ignorant, that man is born evil; To accept that fate exists and is fickle, and that nothing exists; To argue that the life of ordinary people should be the ultimate ideal pursued by all people. These four basic views, as epistemological preconditions, set the framework tone of Lucian’s ideal society. The typical cultural characteristics of of the Second Sophists  influenced Lucian's shaping of the ideal society, and the Latin cultural atmosphere also had an important impact on Lucian's cognition, such as the spirit of cosmopolitanism, pragmatism and empiricism.