I've now read THE BLAZING WORLD, though not any of Cavendish's other works, most of which tended to fall into the format of Renaissance-era philosophical discourses. WORLD's level of philosophical thought feels fairly derivative of the Greek and Roman authors then being re-discovered in Europe, supplemented by a few tropes dear to the heart of English aristocrats, such as the topic of aristocratic rule. It's probably not fair to judge Cavendish by WORLD alone, since utopian novels are generally boring affairs, including the 1516 Thomas More work that started the whole thing. But though I can validate feminist academia's project to reclaim lost female voices from the days of a dominant patriarchy, I have my doubts, based on WORLD, that Cavendish ranks as more than a curiosity. Certainly it's silly to deem WORLD "the first science-fiction novel," just because Cavendish's utopian otherworld includes SF-tropes like hybrid animal-men. If you're going to judge a work as science fiction simply because of the presence of such tropes, then Cavendish is obviously still a long way from first, out-firsted by the classical author Lucian of Samosata. It's possible that the main reason Moore referenced Cavendish was because of the work of those aforesaid feminist scholars, because there's not a lot of common ground between the respective themes of Moore and Cavendish.
In short, Cavendish's WORLD is an example of what I've caused ratiocentrism. Her viewpoint character, a young noblewoman called "the Lady," is precipitated into what SF-authors now call a parallel world. The Lady is instantly married by the Emperor of the Blazing World. As Empress, she's in the position to learn about all the government and philosophy of her new realm, though there's never much of an explanation about the otherworld's most prominent feature: humanoids with animal aspects, such as "bird-men," "bear-men," and, perhaps most improbably, "lice-men." All of the animal-men have particular societal functions, which sounds like a simple restatement of the Great Chain of Being, as re-formulated by European Christian scholars. This is one of the things that seems least like Alan Moore's anarchic system of belief, and though he puts the animal-men into his version of the Blazing World, he doesn't assign them any particular thematic function. Either he or artist Kevin O'Neill did stick in a cameo shot of one moderately famous insect-man: "Turan," mentor to the Simon and Kirby Silver Age character "the Fly."
I believe that Moore's re-use of the Blazing World is in essence just another synonym for the occult concept of "the astral plane," on which Moore had already descanted in his 1999 PROMETHEA series for ABC Comics. But whereas Moore is fascinated with the influence of the irrational upon human thought and desire, Cavendish clearly falls into the category of reason-worship. In one section, the Empress rails against the abstruse syllogisms of the realm's logicians, who are satirically pictured as descended from magpies, jackdaws, and parrots. The Empress says:
I have enough, said she, of your chopped logic, and will hear no more of your syllogisms, for it disorders my reason, and puts my heart on the rack; your formal argumentations are able to spoil all natural wit; and I'll have you to consider: that art does not make reason, but reason makes art, and therefore as much as reason is above art, so much is a natural rational discourse to be preferred above an artificial: for art, is for the most part, irregular, and disorders men's understandings more than it rectifies them, and leads them into a labyrinth whence they'll never get out...
In the end, though the Empress does not forbid the bird-men to carry on their logic-chopping, she stresses that they need to keep these labyrinthine meditations to themselves, rather than letting them escape to cause societal unrest with the greater populace. I think I'm justified in seeing the long shadow of Plato-- or rather, of his own fictional utopia, the Republic-- as having provided the better part of Cavendish's ideas about reason's precedence over art.
I don't know exactly why Moore chose to allude to Cavendish's concept, though it may be largely because she's a female creator from the generation immediately after that of Shakespeare, whose influence is much more significant in DOSSIER. I strongly doubt that Moore worships reason as Plato' and Cavendish do, given that Moore concludes DOSSIER by talking about what I termed 'the opposition between "matter's mudyards" and the "radiant synthesis" of this multi-story mashup.' But then, no author ever really adapts another author with complete fidelity. Kenneth Branagh's adaptation of HAMLET is really Kenneth Branagh's HAMLET, not Shakespeare's, Steve Ditko's SPIDER-MAN is nothing like the raw Simon-Kirby concept with which Ditko started, and Alan Moore's idea of THE BLAZING WORLD is only minimally connected with that of Margaret Cavendish.
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