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+ margin-top: 4em; + margin-bottom: 2em; + padding: 1em; +} +.x-ebookmaker .transnote { + page-break-before: always; + page-break-after: always; + margin-left: 2%; + margin-right: 2%; + margin-top: 1em; + margin-bottom: 1em; + padding: .5em; +} + +.covernote {visibility: hidden; display: none;} +.x-ebookmaker .covernote {visibility: visible; display: block; text-align: justify} + +.wspace {word-spacing: .3em;} +.wspace2 {word-spacing: .7em;} +.wspace3 {word-spacing: .95em;} + +span.locked {white-space:nowrap;} +.pagenum br {display: none; visibility: hidden;} +cite {font-style: normal;} /*citations are not italicized in this book*/ + + /* ]]> */ </style> +</head> + +<body> +<div style='text-align:center'>*** START OF THE PROJECT GUTENBERG EBOOK 75654 ***</div> + +<div class="transnote section"> +<p class="center larger">Transcriber’s Note</p> + +<p>Larger versions of most illustrations may be seen by right-clicking them +and selecting an option to view them separately, or by double-tapping and/or +stretching them.</p> + +<p class="covernote">The cover of this eBook was the original Title page.</p> + +<p><a href="#Transcribers_Notes">Additional notes</a> will be found near the end of this ebook.</p> +<div> </div> +</div> + +<div class="section"> +<h1>THE STORY OF UTOPIAS</h1> +<hr class="chap x-ebookmaker-drop"> +<div> </div> +</div> + +<div class="section center vspace wspace p2"> +<p class="xxlarge bold"> +THE<br> +STORY OF UTOPIAS</p> + +<p>IDEAL COMMONWEALTHS<br> +AND<br> +SOCIAL MYTHS</p> + +<p class="p2">BY<br> +<span class="larger">LEWIS MUMFORD</span></p> + +<p>With an Introduction<br> +by<br> +HENDRIK WILLEM VAN LOON</p> + +<p class="p2">“<i class="wspace2">A Map of the World that</i><br> +<i>does not include Utopia is not</i><br> +<i class="wspace3">worth even glancing at.</i>...”</p> + +<p class="p2">GEORGE G. HARRAP  & CO.  LTD.<br> +LONDON CALCUTTA SYDNEY</p> +<hr class="chap x-ebookmaker-drop"> +<div> </div> +</div> + +<div class="section center p4"> +<p class="smaller"> +<i>Published 1923</i><br> +<i>by</i> <span class="smcap">George G. Harrap & Co. Ltd.</span><br> +<i>39–41 Parker Street, Kingsway, London, W.C.2</i> +</p> +<hr class="chap x-ebookmaker-drop"> +<div> </div> +</div> + +<div class="chapter"> +<h2 class="nobreak" id="ACKNOWLEDGMENTS">ACKNOWLEDGMENTS</h2> + +<p>The first outline of this book dates back ten years; and +since then I have woven it and rewoven it in my mind. The +actual work of composition was started by a suggestion +from Mr. Van Wyck Brooks; and without Mr. Brooks’ +encouragement I should perhaps never have begun or +carried through the task. The general background of ideas +has been heavily colored by my contacts with Professor +Patrick Geddes, through his books and by correspondence; +and I owe a debt to him I have not always been able to +acknowledge in direct reference or in quotation marks. I +take the opportunity here to express the hearty gratitude +which might otherwise have been conveyed in the more +archaic form of a dedication.</p> + +<p>In the revision of the <abbr>MS.</abbr> I have been blessed with the +generous advice and criticism of a number of friends; in +particular, Mr. Clarence Britten, Mr. Herbert Feis, Mr. +Geroid Robinson, and Miss Sophia Wittenberg, each of +whom performed a unique service. To Messrs. Victor +Branford and Alexander Farquharson of the Sociological +Society of Great Britain I am indebted for many +pertinent suggestions. My thanks are also due to the +editors of The Freeman for permission to use extracts from +two articles: Towards a Humanist Synthesis and Beauty +and the Picturesque. Finally, Mr. Hendrik van Loon’s +friendly interest calls for a departing beam of gratitude.</p> + +<p class="right"> +<span class="smcap">Lewis Mumford.</span> +</p> + +<p class="in0">New York City.</p> +<hr class="chap x-ebookmaker-drop"> +</div> + +<div class="chapter"> +<h2 class="nobreak" id="CONTENTS">CONTENTS</h2> + +<p class="center"> +<i>Introduction by Hendrik Willem van Loon, Ph.D.</i></p> + +<table id="toc"> +<tr> + <td class="tdc chap" colspan="2">CHAPTER ONE</td> +</tr> +<tr> + <td class="tdl">How the will-to-utopia causes men to live in two worlds, and how, therefore, we re-read the Story of Utopia—the other half of the Story of Mankind.</td> + <td class="tdr"><a href="#toclink_9">9</a></td> +</tr> +<tr> + <td class="tdc chap" colspan="2">CHAPTER TWO</td> +</tr> +<tr> + <td class="tdl">How the Greeks lived in a New World, and utopia seemed just round the corner. How Plato in the Republic is chiefly concerned with what will hold the ideal city together.</td> + <td class="tdr"><a href="#toclink_27">27</a></td> +</tr> +<tr> + <td class="tdc chap" colspan="2">CHAPTER THREE</td> +</tr> +<tr> + <td class="tdl">How something happened to utopia between Plato and Sir Thomas More; and how utopia was discovered again, along with the New World.</td> + <td class="tdr"><a href="#toclink_57">57</a></td> +</tr> +<tr> + <td class="tdc chap" colspan="2">CHAPTER FOUR</td> +</tr> +<tr> + <td class="tdl">How the new Humanism of the Renascence brings us within sight of Christianopolis; and how we have for the first time a glimpse of a modern utopia.</td> + <td class="tdr"><a href="#toclink_79">79</a></td> +</tr> +<tr> + <td class="tdc chap" colspan="2">CHAPTER FIVE</td> +</tr> +<tr> + <td class="tdl">How Bacon and Campanella, who have a great reputation as utopians, are little better than echoes of the men who went before them.</td> + <td class="tdr"><a href="#toclink_101">101</a></td> +</tr> +<tr> + <td class="tdc chap" colspan="2">CHAPTER SIX</td> +</tr> +<tr> + <td class="tdl">How something happened in the eighteenth century which made men “furiously to think,” and how a whole group of utopias sprang out of the upturned soil of industrialism.</td> + <td class="tdr"><a href="#toclink_111">111</a></td> +</tr> +<tr> + <td class="tdc chap" colspan="2">CHAPTER SEVEN</td> +</tr> +<tr> + <td class="tdl">How some utopians have thought that a good community rested at bottom on the right division and use of land; and what sort of communities these land-animals projected.</td> + <td class="tdr"><a href="#toclink_131">131</a></td> +</tr> +<tr> + <td class="tdc chap" colspan="2">CHAPTER EIGHT</td> +</tr> +<tr> + <td class="tdl">How Étienne Cabet dreamed of a new Napoleon called Icar, and a new France called Icaria; and how his utopia, with that which Edward Bellamy shows us in Looking Backward, gives us a hint of what machinery might bring us to if the industrial organization were nationalized.</td> + <td class="tdr"><a href="#toclink_149">149</a></td> +</tr> +<tr> + <td class="tdc chap" colspan="2">CHAPTER NINE</td> +</tr> +<tr> + <td class="tdl">How William Morris and W. H. Hudson renew the classic tradition of utopias; and how, finally, Mr. H. G. Wells sums up and clarifies the utopias of the past, and brings them into contact with the world of the present.</td> + <td class="tdr"><a href="#toclink_171">171</a></td> +</tr> +<tr> + <td class="tdc chap" colspan="2">CHAPTER TEN</td> +</tr> +<tr> + <td class="tdl">How the Country House and Coketown became the utopias of the modern age; and how they made the world over in their image.</td> + <td class="tdr"><a href="#toclink_191">191</a></td> +</tr> +<tr> + <td class="tdc chap" colspan="2">CHAPTER ELEVEN</td> +</tr> +<tr> + <td class="tdl">How we reckon up accounts with the one-sided utopias of the partisans.</td> + <td class="tdr"><a href="#toclink_235">235</a></td> +</tr> +<tr> + <td class="tdc chap" colspan="2">CHAPTER TWELVE</td> +</tr> +<tr> + <td class="tdl">How the half-worlds must go, and how eutopia may come; and what we need before we can build Jerusalem in any green and pleasant land.</td> + <td class="tdr"><a href="#toclink_265">265</a></td> +</tr> +<tr> + <td class="tdl"><span class="smcap">Bibliography</span></td> + <td class="tdr"><a href="#toclink_309">309</a></td> +</tr> +</table> + +<hr class="chap x-ebookmaker-drop"> +</div> + +<div class="chapter"> +<p><span class="pagenum" id="Page_ix">ix</span></p> + +<h2 class="nobreak" id="INTRODUCTION">INTRODUCTION</h2> +</div> + +<figure id="i_ix" class="figcenter" style="max-width: 113em;"> + <img src="images/i_ix.jpg" width="1796" height="565" alt=""></figure> + +<p>It is a sunny day and I am sitting on the top of a mountain.</p> + +<p>Until this morning, it had been the mountain of a fairy story +that was twenty centuries old.</p> + +<p>Now, it is a mighty hill and I can feel its warm coat of white +reindeer-moss, and if I were willing to stretch out my hand, I +could pluck the red berries that are in full bloom.</p> + +<p>A hundred years from now it will be gone.</p> + +<p>For it is really a large chunk of pure iron, dumped by a +playful Providence in the very heart of Lapland.</p> + +<p>Do you remember an old tale of Norse mythology? How +somewhere, far in the north, there stood a high peak of iron, +which was a hundred miles high and a hundred miles wide? +And how a little bird came to it once every thousand years to +sharpen its beak? And how, when the mountain was gone, a +single second of all eternity would have passed by?</p> + +<p>I heard it told as a child.</p> + +<p>I remembered it always, and I told it to my own boys when +they began to learn history. It seemed the invention of some +prehistoric Hans Christian Andersen. It belonged to the imaginary +scenery of our dreams.</p> + +<p>The story has come true, and I have found my old mountain +where I least expected it.</p> + +<p>To make the cycle of coincidence perfect, this hill was named +after a bird. The Lapp, with a fine sense of sound, called the +ptarmigan “Kiru.” Kirunavaara no longer hears the shrill +“kiru-kiru” of rising birds. Twice a day it listens to the +terrific detonation of half a hundred charges of dynamite.</p> + +<p>Then it is shaken by the little trains which carry the rock to +the valley.</p> + +<p>In the evening, it sees the lights of the large electric engines<span class="pagenum" id="Page_x">x</span> +which hoist the valuable metal across the arctic wilderness of +Lake Tornotrask.</p> + +<p>Two months later, the ore has been melted and worked into +those modern articles of trade which go by the name of bridges +and automobiles and ships and apartment houses and a thousand +other things which once promised to elevate man from the +ranks of the beasts of burden.</p> + +<p>What has become of that promise, the survivors of the last +eight years know with great if gruesome accuracy.</p> + +<p>Even the humble Lapp has heard of the great upheaval, and +has asked why the white people should kill each other when the +whole world was full of reindeer and when God has given us +the hills and the plains so that forever there should be food +enough for the long days of summer and the longer nights of +the endless winter.</p> + +<figure id="i_x" class="figcenter" style="max-width: 112em;"> + <img src="images/i_x.jpg" width="1791" height="610" alt=""></figure> + +<p>But the ways of the Lapp are not the ways of the white man.</p> + +<p>These simple followers of a pure and much undiluted nature +follow the even tenor of their ways as their ancestors did, five +and ten thousand years ago.</p> + +<p>We, on the other hand, have our engines and we have our +railroad trains and we have our factories and we cannot get rid +of these iron servants without destroying the very basis of our +civilization. We may hate these ungainly companions, but we +need them. In time to come, we shall know how to be their +masters. Then Plato shall give us a revised Republic where all +the houses are heated by steam and where all the dishes are +washed by electricity.</p> + +<p>We are not suffering from too much machinery, but from too +little. For let there be enough iron servants and more of us +shall be able to sit on the tops of mountains and stare into the +blue sky and waste valuable hours, imagining the things that +ought to be.</p> + +<p><span class="pagenum" id="Page_xi">xi</span></p> + +<p>The Old Testament used to call such people prophets. They +raised strange cities of their hearts’ delight, which should be +based exclusively upon righteousness and piety. But the greatest +of all their prophets the Jews killed to make a Roman holiday.</p> + +<p>The Greeks knew such wise men as philosophers. They allowed +them great freedom and rejoiced in the mathematical precision +with which their intellectual leaders mapped out those theoretical +roads which were to lead mankind from chaos to an ordered state +of society.</p> + +<p>The Middle Ages insisted with narrow persistence upon the +Kingdom of Heaven as the only possible standard for a decent +Christian Utopia.</p> + +<p>They crushed all those who dared to question the positive existence +of such a future state of glory and content. They built it of +stone and precious metals, but neglected the spiritual fundament.</p> + +<figure id="i_xi" class="figcenter" style="max-width: 113em;"> + <img src="images/i_xi.jpg" width="1799" height="657" alt=""></figure> + +<p>And so it perished.</p> + +<p>The sixteenth and seventeenth centuries fought many bitter wars +to decide the exact nature of a whitewashed Paradise, erected +upon the crumbling ruins of the mediæval church.</p> + +<p>The eighteenth century saw the Promised Land lying just across +the terrible bulwark of stupidity and superstition, which a thousand +years of clerical selfishness had erected for its own protection +and safety.</p> + +<p>There followed a mighty battle to crush the infamy of ignorance +and bring about an era of well-balanced reason.</p> + +<p>Unfortunately, a few enthusiasts carried the matter a trifle too +far.</p> + +<p>Napoleon, realist-in-chief of all time, brought the world back to +the common ground of solid facts.</p> + +<p>Our own generation drew the logical conclusion of the Napoleonic +premises.</p> + +<p>Behold the map of Europe and see how well we have wrought.</p> + +<p><span class="pagenum" id="Page_xii">xii</span></p> + +<p>For alas! this world needs Utopias as it needs fairy stories. It +does not matter so much where we are going, as long as we are +making consciously for some definite goal. And a Utopia, however +strange or fanciful, is the only possible beacon upon the uncharted +seas of the distant future.</p> + +<figure id="i_xii_1" class="figcenter" style="max-width: 112em;"> + <img src="images/i_xii_1.jpg" width="1788" height="600" alt=""></figure> + +<p>It encourages us in our efforts. Sometimes the light is hidden by +the clouds and for a moment we may lose our way. Then the +faint light once more breaks through the darkness and we press +forward with new courage.</p> + +<p>And when life is dull and meaningless (the main curse of all +existence) we find consolation in the fact that a hundred years +from now, our children shall reach the shore for which we were +bound when we ourselves left the bridge and were lowered to the +peaceful bottom of the ocean.</p> + +<figure id="i_xii_2" class="figcenter" style="max-width: 113em;"> + <img src="images/i_xii_2.jpg" width="1798" height="617" alt=""></figure> + +<p>And now the sun has gone down and a chill wind blows from +Kebnekajse, where the wild geese of little Nils Holgerson live +amidst the endless silence of the eternal snow. Soon the top shall +be hidden in the mist and I shall have to find my way back by +the noise of the steam shovels, plying their elephantine trade at +the foot of the first terrace.</p> + +<p>The mountain of my fairy story once more will be the profitable +investment of a Company of Iron-mongers.</p> + +<p><span class="pagenum" id="Page_xiii">xiii</span></p> + +<p>But that does not matter.</p> + +<p>Lewis Mumford, for whom I am writing this, will understand +what I mean.</p> + +<p>And I shall be content.</p> + +<figure id="i_xiii" class="figright" style="max-width: 18em;"> + <img src="images/i_xiii.jpg" width="1053" height="212" alt=""> + <figcaption class="caption"> + <p class="right">Hendrik Willem van Loon</p> + </figcaption> +</figure> + +<p class="p2"> +Kiruna, Lapland,<br> +<span class="in4">14 Sept., 1922.</span> +</p> + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> +<p><span class="pagenum" id="Page_9">9</span></p> + +<h2 class="nobreak" id="CHAPTER_ONE"><span id="toclink_9"></span>CHAPTER ONE</h2> + +<div class="blockquot hang2"> + +<p>How the will-to-utopia causes men to live in two +worlds, and how, therefore, we re-read the Story of +Utopias—the other half of the Story of Mankind.</p> +<hr class="chap x-ebookmaker-drop"> +<div> </div> +</div></div> + +<div class="chapter"> +<p><span class="pagenum" id="Page_11">11</span></p> + +<h2 class="nobreak" id="THE_STORY_OF_UTOPIAS"><span class="large">THE STORY OF UTOPIAS</span></h2> + +<h2 class="nobreak" id="CHAPTER_a">CHAPTER ONE</h2> +</div> + +<h3>1</h3> + +<p><span class="firstword">Utopia</span> has long been another name for the unreal +and the impossible. We have set utopia over against +the world. As a matter of fact, it is our utopias that +make the world tolerable to us: the cities and mansions +that people dream of are those in which they finally +live. The more that men react upon their environment +and make it over after a human pattern, the more continuously +do they live in utopia; but when there is a +breach between the world of affairs and the overworld +of utopia, we become conscious of the part that the +will-to-utopia has played in our lives, and we see our +utopia as a separate reality.</p> + +<p>It is the separate reality of utopia that we are +going to explore in the course of this book—Utopia +as a world by itself, divided into ideal commonwealths, +with all its communities clustered into proud cities, +aiming bravely at the good life.</p> + +<p>This discussion of ideal commonwealths gets its form +and its color from the time in which it is written. +Plato’s Republic dates from the period of social disintegration +which followed the Peloponnesian War; +and some of its mordant courage is probably derived +from the hopelessness of conditions that came under<span class="pagenum" id="Page_12">12</span> +Plato’s eye. It was in the midst of a similar period of +disorder and violence that Sir Thomas More laid the +foundations for his imaginary commonwealth: Utopia +was the bridge by which he sought to span the gap between +the old order of the Middle Age, and the new +interests and institutions of the Renascence.</p> + +<p>In presenting this history and criticism of utopias we +are perhaps being pulled by the same interests that led +Plato and More onwards, for it is only after the storm +that we dare to look for the rainbow. Our fall into a +chasm of disillusion has stimulated us to discuss in +a more thorough way the ultimate goods, the basic +aims, the whole conception of the “good life” by which, +in modern times, we have been guided. In the midst of +the tepid and half-hearted discussions that continue +to arise out of prohibition laws and strikes and “peace” +conferences let us break in with the injunction to talk +about fundamentals—consider Utopia!</p> + +<h3>2</h3> + +<p>Man walks with his feet on the ground and his head +in the air; and the history of what has happened on +earth—the history of cities and armies and of all the +things that have had body and form—is only one-half +the Story of Mankind.</p> + +<p>In every age, the external scenery in which the human +drama has been framed has remained pretty much the +same. There have been fluctuations in climate and +changes in terrain; and at times a great civilization, +like that of the Mayas in Central America, has arisen +where now only a thick net of jungle remains; but the +hills around Jerusalem are the hills that David saw;<span class="pagenum" id="Page_13">13</span> +and during the historic period the drowning of a city +in the Netherlands or the rise of a shifting bank of +real estate along the coast of New Jersey is little more +than the wearing off of the paint or a crack in the +plaster. What we call the material world constantly +changes, it goes without saying: mountains are stript +of trees and become wastes, deserts are plowed with +water and become gardens. The main outlines, however, +hold their own remarkably well; and we could +have travelled better in Roman days with a modern +map than with the best chart Ptolemy could have +offered us.</p> + +<p>If the world in which men live were the world as it +is known to the physical geographer, we should have +a pretty simple time of it. We might follow Whitman’s +advice, and live as the animals, and stop whining for +all time about our sins and imperfections.</p> + +<p>What makes human history such an uncertain and +fascinating story is that man lives in two worlds—the +world within and the world without—and the world +within men’s heads has undergone transformations +which have disintegrated material things with the power +and rapidity of radium. I shall take the liberty of calling +this inner world our idolum (ido′lum) or world +of ideas. The word “ideas” is not used here precisely +in the ordinary sense. I use it rather to stand for +what the philosophers would call the subjective world, +what the theologians would perhaps call the spiritual +world; and I mean to include in it all the philosophies, +fantasies, rationalizations, projections, images, and +opinions in terms of which people pattern their behavior. +This world of ideas, in the case of scientific +truths, for example, sometimes has a rough correspondence<span class="pagenum" id="Page_14">14</span> +with what people call the world; but it is important +to note that it has contours of its own which are quite +independent of the material environment.</p> + +<p>Now the physical world is a definite, inescapable +thing. Its limits are narrow and obvious. On occasion, +if your impulse is sufficiently strong, you can +leave the land for the sea, or go from a warm climate +into a cool one; but you cannot cut yourself off from +the physical environment without terminating your +life. For good or ill, you must breathe air, eat food, +drink water; and the penalties for refusing to meet +these conditions are inexorable. Only a lunatic would +refuse to recognize this physical environment; it is +the substratum of our daily lives.</p> + +<p>But if the physical environment is the earth, the +world of ideas corresponds to the heavens. We sleep +under the light of stars that have long since ceased +to exist, and we pattern our behavior by ideas which +have no reality as soon as we cease to credit them. +Whilst it holds together this world of ideas—this +idolum—is almost as sound, almost as real, almost as +inescapable as the bricks of our houses or the asphalt +beneath our feet. The “belief” that the world was +flat was once upon a time more important than the +“fact” that it was round; and that belief kept the +sailors of the medieval world from wandering out of +sight of land as effectively as would a string of gun-boats +or floating mines. An idea is a solid fact, a +theory is a solid fact, a superstition is a solid fact as +long as people continue to regulate their actions in +terms of the idea, theory, or superstition; and it is +none the less solid because it is conveyed as an image +or a breath of sound.</p> + +<p><span class="pagenum" id="Page_15">15</span></p> + +<h3>3</h3> + +<p>This world of ideas serves many purposes. Two of +them bear heavily upon our investigation of utopia. +On one hand the pseudo-environment or idolum is a +substitute for the external world; it is a sort of house +of refuge to which we flee when our contacts with +“hard facts” become too complicated to carry through +or too rough to face. On the other hand, it is by means +of the idolum that the facts of the everyday world are +brought together and assorted and sifted, and a new +sort of reality is projected back again upon the external +world. One of these functions is escape or +compensation; it seeks an immediate release from the +difficulties or frustrations of our lot. The other attempts +to provide a condition for our release in the +future. The utopias that correspond to these two +functions I shall call the utopias of escape and the +utopias of reconstruction. The first leaves the external +world the way it is; the second seeks to change it +so that one may have intercourse with it on one’s own +terms. In one we build impossible castles in the air; +in the other we consult a surveyor and an architect +and a mason and proceed to build a house which meets +our essential needs; as well as houses made of stone +and mortar are capable of meeting them.</p> + +<h3>4</h3> + +<p>Why, however, should we find it necessary to talk +about utopia and the world of ideas at all? Why +should we not rest secure in the bosom of the material +environment, without flying off into a region apparently +beyond space and time? Well, the alternative<span class="pagenum" id="Page_16">16</span> +before us is not whether we shall live in the real world +or dream away our time in utopia; for men are so +constituted that only by a deliberate discipline—such +as that followed by a Hindu ascetic or an American +business man—can one or the other world be abolished +from consciousness. The genuine alternative for most +of us is that between an aimless utopia of escape and +a purposive utopia of reconstruction. One way or the +other, it seems, in a world so full of frustrations as +the “real” one, we must spend a good part of our +mental lives in utopia.</p> + +<p>Nevertheless this needs a qualification. It is plain +that certain types of people have no need for private +utopias and that certain communities seem to be without +them. The savages of the Marquesas whom Hermann +Melville described seem to have had such a jolly +and complete adjustment to their environment that, +except for the raids of hostile tribes—and this turned +out to be chiefly sport which only whetted their appetites +for the feast that followed—everything needed +for a good life at the South Sea level could be obtained +by direct attack. The Marquesans had no need to +dream of a happier existence; they had only to grab it.</p> + +<p>At times, during childhood perhaps, life has the +same sort of completeness; and without doubt there are +many mature people who have manufactured out of +their limitations a pretty adequate response to a narrow +environment; and have let it go at that. Such +people feel no need for utopia. As long as they can +keep their contacts restricted, only a deliberate raid +from the outside world would create such a need. They +are like the sick man in the parable of the Persian poet, +whose only desire was that he might desire something;<span class="pagenum" id="Page_17">17</span> +and there is no particular reason to envy them. People +who will not venture out into the open sea pay the +penalty of never having looked into the bright eyes of +danger; and at best they know but half of life. What +such folk might call the good life is simply not good +enough. We cannot be satisfied with a segment of +existence, no matter how safely we may be adjusted to +it, when with a little effort we can trace the complete +circle.</p> + +<p>But there have been few regions, few social orders, +and few people in which the adjustment has not been +incomplete. In the face of perpetual difficulties and +obstructions—the wind and the weather and the impulses +of other men and customs that have long outlived +their use—there are three ways, roughly, in which +a man may react. He may run away. He may try +to hold his own. He may attack. Looking around at +our contemporaries who have survived the war, it is +fairly evident that most of them are in the first stage +of panic and despair. In an interesting article on The +Dénouement of Nihilism, Mr. Edward Townsend Booth +characterized the generation born in the late eighties +as suffering a complete paralysis of will, or else, “if +any initiative remains to them, they emigrate to Europe +or the South Sea Islands, or crawl off into some quiet +corner of the United States—but most of them continue +where they were stricken in a state of living +death.”</p> + +<p>Speaking more generally, running away does not +always mean a physical escape, nor does an “attack” +necessarily mean doing something practical “on the +spot.” Let us use Dr. John Dewey’s illustration and +suppose that a man is denied intercourse with his<span class="pagenum" id="Page_18">18</span> +friends at a distance. One kind of reaction is for him +to “imagine” meeting his friends, and going through, +in fantasy, a whole ritual of meeting, repartee, and +discussion. The other kind of reaction, as Dr. Dewey +says, is to see what conditions must be met in order to +cement distant friends, and then invent the telephone. +The so-called extrovert, the type of man who has no +need for utopias, will satisfy his desire by talking to +the nearest human being. (“He may try to hold his +own.”) But it is fairly plain that the extrovert, from +the very weakness and inconstancy of his aims, is incapable +of contributing anything but “good nature” +to the good life of the community; and in his hands +both art and invention would probably come to an +end.</p> + +<p>Now putting aside the extrovert, we find that the two +remaining types of reaction have expressed themselves +in all the historic utopias. It is perhaps well that we +should see them first in their normal, everyday setting, +before we set out to explore the ideal commonwealths +of the past.</p> + +<p>More or less, we have all had glimpses of the utopia +of escape: it is raised and it collapses and it is built up +again almost daily. In the midst of the clanking +machinery of a paper factory I have come across a +moving picture actress’s portrait, stuck upon an inoperative +part of the machine; and it was not hard to +reconstruct the private utopia of the wretch who +minded the levers, or to picture the world into which he +had fled from the roar and throb and muck of the machinery +about him. What man has not had this utopia +from the dawn of adolescence onwards—the desire to +possess and be possessed by a beautiful woman?</p> + +<p><span class="pagenum" id="Page_19">19</span></p> + +<p>Perhaps for the great majority of men and women +that small, private Utopia is the only one for which +they feel a perpetual, warm interest; and ultimately +every other utopia must be translatable to them in +some such intimate terms. Their conduct would tell +us as much if their words did not confess it. They +leave their bleak office buildings and their grimy factories, +and night after night they pour into the cinema +theater in order that they may live for a while in a +land populated by beautiful, flirtatious women and +tender, lusty men. Small wonder that the great and +powerful religion founded by Mahomet puts that utopia +in the very foreground of the hereafter! In a sense, +this is the most elementary of utopias; for, on the +interpretation of the analytical psychologist, it carries +with it the deep longing to return to and remain at +rest in the mother’s womb—the one perfect environment +which all the machinery and legislation of an eager +world has never been able to reproduce.</p> + +<p>In its most elemental state, this utopia of escape +calls for a complete breach with the butcher, the baker, +the grocer, and the real, limited, imperfect people that +flutter around us. In order to make it more perfect, +we eliminate the butcher and baker and transport ourselves +to a self-sufficient island in the South Seas. For +the most part, of course, this is an idle dream, and if we +do not grow out of it, we must at any rate thrust other +conditions into it; but for a good many of us, idleness +without a dream is the only alternative. Out of such +fantasies of bliss and perfection, which do not endure +in real life even when they occasionally bloom into existence, +our art and literature have very largely grown. +It is hard to conceive of a social order so complete and<span class="pagenum" id="Page_20">20</span> +satisfactory that it would rob us of the necessity of +having recourse, from time to time, to an imaginary +world in which our sufferings could be purged or our +delights heightened. Even in the great idyll painted +by William Morris, women are fickle and lovers are +disappointed; and when the “real” world becomes a +little too hard and too sullen to face, we must take +refuge, if we are to recover our balance, into another +world which responds more perfectly to our deeper +interests and desires—the world of literature.</p> + +<p>Once we have weathered the storm, it is dangerous +to remain in the utopia of escape; for it is an enchanted +island, and to remain there is to lose one’s +capacity for dealing with things as they are. The +girl who has felt Prince Charming’s caresses too long +will be repulsed by the clumsy embraces of the young +man who takes her to the theater and wonders how +the deuce he is going to pay the rent if they spend +more than a week on their honeymoon. Moreover, life +is too easy in the utopia of escape, and too blankly +perfect—there is nothing to sharpen your teeth upon. +It is not for this that men have gone into the jungle +to hunt beasts and have cajoled the grasses and roots +to be prolific, and have defied, in little open boats, the +terror of the wind and sea. Our daily diet must have +more roughage in it than these daydreams will give us +if we are not to become debilitated.</p> + +<p>In the course of our journey into utopia we shall +remain a little while in these utopias of escape; but +we shall not bide there long. There are plenty of +them, and they dot the waters of our imaginary world +as the islands that Ulysses visited dotted the Ægean +Sea. These utopias however belong to the department<span class="pagenum" id="Page_21">21</span> +of pure literature, and in that department they occupy +but a minor place. We could dispense with the whole +lot of them, bag and baggage, in exchange for another +Anna Karenin or The Brothers Karamazov.</p> + +<h3>5</h3> + +<p>The second kind of utopia which we shall encounter +is the utopia of reconstruction.</p> + +<p>The first species represents, the analytical psychologist +would tell us, a very primitive kind of thinking, +in which we follow the direction of our desires without +taking into account any of the limiting conditions +which we should have to confront if we came back to +earth and tried to realize our wishes in practical affairs. +It is a vague and messy and logically inconsequent +series of images which color up and fade, which +excite us and leave us cold, and which—for the sake +of the respect our neighbors have for our ability to +add a ledger or plane a piece of wood—we had better +confine to the strange box of records we call our brain.</p> + +<p>The second type of utopia may likewise be colored +by primitive desires and wishes; but these desires and +wishes have come to reckon with the world in which +they seek realization. The utopia of reconstruction is +what its name implies: a vision of a reconstituted environment +which is better adapted to the nature and +aims of the human beings who dwell within it than the +actual one; and not merely better adapted to their +actual nature, but better fitted to their possible developments. +If the first utopia leads backward into +the utopian’s ego, the second leads outward—outward +into the world.</p> + +<p>By a reconstructed environment I do not mean +merely a physical thing. I mean, in addition, a new +set of habits, a fresh scale of values, a different net of<span class="pagenum" id="Page_22">22</span> +relationships and institutions, and possibly—for almost +all utopias emphasize the factor of breeding—an alteration +of the physical and mental characteristics of the +people chosen, through education, biological selection, +and so forth. The reconstructed environment which +all the genuine utopians seek to contrive is a reconstruction +of both the physical world and the idolum. +It is in this that the utopian distinguishes himself from +the practical inventor and the industrialist. Every +attempt that has been made to domesticate animals, +cultivate plants, dredge rivers, dig ditches, and in +modern times, apply the energy of the sun to mechanical +instruments, has been an effort to reconstruct the environment; +and in many cases the human advantage has +been plain. It is not for the utopian to despise +Prometheus who brought the fire or Franklin who captured +the lightning. As Anatole France says: “Without +the Utopians of other times, men would still live in +caves, miserable and naked. It was Utopians who +traced the lines of the first city.... Out of generous +dreams come beneficial realities. Utopia is the +principle of all progress, and the essay into a better +future.”</p> + +<p>Our physical reconstructions however have been limited; +they have touched chiefly the surfaces of things. +The result is that people live in a modern physical +environment and carry in their minds an odd assortment +of spiritual relics from almost every other age, +from that of the primitive, taboo-ridden savage, to the +energetic Victorian disciples of Gradgrind and Bounderby. +As Mr. Hendrik van Loon pithily says: “A +human being with the mind of a sixteenth century +tradesman driving a 1921 Rolls-Royce is still a human<span class="pagenum" id="Page_23">23</span> +being with the mind of a sixteenth century tradesman.” +The problem is fundamentally a human problem. The +more completely man is in control of physical nature, +the more urgently we must ask ourselves what under +the heavens is to move and guide and keep in hand the +controller. This problem of an ideal, a goal, an end—even +if the aim persist in shifting as much as the magnetic +north pole—is a fundamental one to the utopian.</p> + +<p>Except in the writings of the utopians, and this +is an important point to notice in our travels through +utopia, the reconstruction of the material environment +and the reconstitution of the mental framework of the +creatures who inhabit it, have been kept in two different +compartments. One compartment is supposed to +belong to the practical man; the other to the idealist. +The first was something whose aims could be realized +in the Here and Now; the other was postponed very +largely to the sweet by-and-bye. Neither the practical +man nor the idealist has been willing to admit that he +has been dealing with a single problem; that each has +been treating the faces of a single thing as if they were +separate.</p> + +<p>Here is where the utopia of reconstruction wins +hands down. It not merely pictures a whole world, but +it faces every part of it at the same time. We shall +not examine the classic utopias without becoming +conscious of their weaknesses, their sometimes disturbing +idiosyncrasies. It is important at present that we +should realize their virtues; and should start on our +journey without the feeling of disparagement which +the word utopian usually calls up in minds that have +been seduced by Macaulay’s sneer that he would rather +have an acre in Middlesex than a principality in utopia.</p> + +<p><span class="pagenum" id="Page_24">24</span></p> + +<h3>6</h3> + +<p>Finally, be convinced about the reality of utopia. +All that has happened in what we call human history—unless +it has left a building or a book or some other +record of itself—is just as remote and in a sense just +as mythical as the mysterious island which Raphael +Hythloday, scholar and sailor, described to Sir Thomas +More. A good part of human history is even more +insubstantial: the Icarians who lived only in the mind +of Étienne Cabet, or the Freelanders who dwelt within +the imagination of a dry little Austrian economist, have +had more influence upon the lives of our contemporaries +than the Etruscan people who once dwelt in Italy, although +the Etruscans belong to what we call the real +world, and the Freelanders and Icarians inhabited—Nowhere.</p> + +<p>Nowhere may be an imaginary country, but News +from Nowhere is real news. The world of ideas, beliefs, +fantasies, projections, is (I must emphasize +again) just as real whilst it is acted upon as the post +which Dr. Johnson kicked in order to demonstrate that +it was solid. The man who wholly respects the rights +of property is kept out of his neighbor’s field perhaps +even more effectively than the man who is merely forbidden +entrance by a no-trespass sign. In sum, we +cannot ignore our utopias. They exist in the same +way that north and south exist; if we are not familiar +with their classical statements we at least know them +as they spring to life each day in our own minds. We +can never reach the points of the compass; and so no +doubt we shall never live in utopia; but without the +magnetic needle we should not be able to travel intelligently<span class="pagenum" id="Page_25">25</span> +at all. It is absurd to dispose of utopia by +saying that it exists only on paper. The answer to +this is: precisely the same thing may be said of the +architect’s plans for a house, and houses are none the +worse for it.</p> + +<p>We must lose our sense of remoteness and severity +in setting out on this exploration of ideal commonwealths, +as some of the fine minds of the past have +pictured them. Our ideals are not something that we +can set apart from the main facts of our existence, as +our grandmothers sometimes set the cold, bleak, and +usually moldy parlor apart from the living rooms of +the house: on the contrary, the things we dream of +tend consciously or unconsciously to work themselves +out in the pattern of our daily lives. Our utopias are +just as human and warm and jolly as the world out of +which they are born. Looking out from the top of a +high tenement, over the housetops of Manhattan, I can +see a pale tower with its golden pinnacle gleaming +through the soft morning haze; and for a moment all +the harsh and ugly lines in the landscape have disappeared. +So in looking at our utopias. We need not +abandon the real world in order to enter these realizable +worlds; for it is out of the first that the second +are always coming.</p> + +<p>Finally, an anticipation and a warning. In our +journey through the utopias of the past we shall not +rest content when we have traversed the whole territory +between Plato and the latest modern writer. If the +story of utopia throws any light upon the story of +mankind it is this: our utopias have been pitifully weak +and inadequate; and if they have not exercised enough +practical influence upon the course of affairs, it is because,<span class="pagenum" id="Page_26">26</span> +as Viola Paget says in Gospels of Anarchy, they +were simply not good enough. We travel through utopia +only in order to get beyond utopia: if we leave the domains +of history when we enter the gates of Plato’s Republic, +we do so in order to re-enter more effectively the +dusty midday traffic of the contemporary world. So +our study of the classic utopias will be followed by an +examination of certain social myths and partial utopias +that have played an important part in the affairs of +the Western World during the last few centuries. In +the end, I promise, I shall make no attempt to present +another utopia; it will be enough to survey the foundations +upon which others may build.</p> + +<p>In the meanwhile, our ship is about to set sail; and +we shall not heave anchor again until we reach the +coasts of Utopia.</p> +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> +<p><span class="pagenum" id="Page_27">27</span></p> + +<h2 class="nobreak" id="CHAPTER_TWO"><span id="toclink_27"></span>CHAPTER TWO</h2> + +<div class="blockquot hang2"> + +<p>How the Greeks lived in a New World, and utopia +seemed just round the corner. How Plato, in the +Republic, is chiefly concerned with what will hold +the ideal city together.</p> +<hr class="chap x-ebookmaker-drop"> +<div> </div> +</div></div> + +<div class="chapter"> +<p><span class="pagenum" id="Page_29">29</span></p> + +<h2 class="nobreak" id="CHAPTER_2">CHAPTER TWO</h2> +</div> + +<h3>1</h3> + +<p><span class="firstword">Before</span> the great empires of Rome and Macedonia +began to spread their camps through the length and +breadth of the Mediterranean world, there was a time +when the vision of an ideal city seems to have been +uppermost in the minds of a good many men. Just as +the wide expanse of unsettled territory in America +caused the people of eighteenth century Europe to +think of building a civilization in which the errors and +vices and superstitions of the old world might be left +behind, so the sparsely settled coasts of Italy, Sicily, +and the Ægean Islands, and the shores of the Black +Sea, must have given men the hope of being able to +turn over a fresh page.</p> + +<p>Those years between six hundred and three hundred +B.C. were city-building years for the parent cities of +Greece. The city of Miletus is supposed to have begotten +some three hundred cities, and many of its fellows +were possibly not less fruitful. Since new cities +could be founded there was plenty of chance for variation +and experiment; and those who dreamed of a more, +generous social order could set their hands and wits to +making a better start “from the bottom up.”</p> + +<p>Of all the plans and reconstruction programs that +must have been put forward during these centuries, +only a scant handful remains. Aristotle tells us about +an ideal state designed by one, Phaleas, who believed<span class="pagenum" id="Page_30">30</span> +like Mr. Bernard Shaw in a complete equality of property; +and from Aristotle, too, we learn of another +utopia which was described by the great architect, city +planner, and sociologist—Hippodamus. Hippodamus +was one of the first city planners known to history, +and he achieved fame in the ancient world by designing +cities on the somewhat monotonous checkerboard design +we know so well in America. He realized, apparently, +that a city was something more than a collection of +houses, streets, markets, and temples; and so, whilst +he was putting the physical town to rights, he concerned +himself with the more basic problem of the social +order. If it adds at all to our sense of reality in going +through utopia, let me confess that it is ultimately +through the inspiration and example of another Hippodamus—Patrick +Geddes, the town planner for +Jerusalem and many other cities—that this book about +utopias came to be written. In many ways the distance +between Geddes and Aristotle or Hippodamus seems +much less than that which separates Geddes and Herbert +Spencer.</p> + +<p>When we look at the utopias that Phaleas and Hippodamus +and Aristotle have left us, and compare them +with the Republic of Plato, the differences between them +melt into insignificance and their likenesses are apparent. +It is for this reason that I shall confine our +examination of the Greek utopia to that which Plato +set forth in <cite>the Republic</cite>, and qualified and broadened in +<cite>The Laws</cite>, <cite>The Statesman</cite>, and <cite>Critias</cite>.</p> + +<h3>2</h3> + +<p>Plato’s Republic dates roughly from the time of +that long and disastrous war which Athens fought with<span class="pagenum" id="Page_31">31</span> +Sparta. In the course of such a war, amid the bombast +that patriotic citizens give way to, the people who keep +their senses are bound to get pretty well acquainted with +their enemy. If you will take the trouble to examine +Plutarch’s account of the Laws of Lycurgus and Mr. +Alfred Zimmern’s magnificent description of the Greek +Commonwealth you will see how Sparta and Athens +form the web and woof of the Republic—only it is an +ideal Sparta and an ideal Athens that Plato has in +mind.</p> + +<p>It is well to remember that Plato wrote in the midst +of defeat; a great part of his region, Attica, had been +devastated and burned; and he must have felt that +makeshift and reform were quite futile when a Peloponnesian +war could make the bottom drop out of his world. +To Plato an ill-designed ship of state required more +than the science of navigation to pull it through stormy +waters: if it was in danger of perpetually foundering, +it seemed high time to go back to the shipyards and +inquire into the principles upon which it had been put +together. In such a mood, I suggest parenthetically, +we today will turn again to fundamentals.</p> + +<h3>3</h3> + +<p>In describing his ideal community Plato, like a +trained workman, begins with his physical foundations. +So far from putting his utopia in a mythical island of +Avilion, where falls not hail nor rain nor any snow, +it is plain that Plato was referring repeatedly to the +soil in which Athens was planted, and to the economic +life which grew out of that soil. Since he was speaking +to his own countrymen, he could let a good many things<span class="pagenum" id="Page_32">32</span> +pass for common knowledge which we, as strangers, +must look into more carefully in order to have a firmer +sense of his utopian realities. Let it be understood that +in discussing the physical side of the Republic, I am +drawing from Aristotle as well as Plato, and from such +modern Greek scholars as Messrs. Zimmern, Myres, and +Murray.</p> + +<p>Nowadays when we talk about a state we think of an +expanse of territory, to begin with, so broad that we +should in most cases be unable to see all its boundaries +if we rose five miles above the ground on a clear day. +Even if the country is a little one, like the Netherlands +or Belgium, it is likely to have possessions that are +thousands of miles away; and we think of these distant +possessions and of the homeland as part and parcel of +the state. There is scarcely any conceivable way in +which a Dutchman in Rotterdam, let us say, possesses +the Island of Java: he does not live on the island, he +is not acquainted with the inhabitants, he does not +share their ideas or customs. His interest in Java, if +he have an interest at all, is an interest in sugar, coffee, +taxes, or missions. His state is not a commonwealth in +the sense that it is a common possession.</p> + +<p>To the Greek of Plato’s time, on the contrary, the +commonwealth was something he actively shared with +his fellow citizens. It was a definite parcel of land +whose limits he could probably see from any convenient +hilltop; and those who lived within those limits had +common gods to worship, common theaters and gymnasia, +and a multitude of common interests that could +be satisfied only by their working together, playing +together, thinking together. Plato could probably not +have conceived of a community with civilized pretensions<span class="pagenum" id="Page_33">33</span> +in which the population was distributed at the +rate of ten per square mile; and if he visited such a +territory he would surely have said that the people +were barbarians—men whose way of living unfitted +them for the graces and duties of citizenship.</p> + +<p>Geographically speaking, then, the ideal commonwealth +was a city-region; that is, a city which was +surrounded by enough land to supply the greater part +of the food needed by the inhabitants; and placed convenient +to the sea.</p> + +<p>Let us stand on a high hill and take a look at this +city-region; the sort of view that Plato himself might +have obtained on some clear spring morning when he +climbed to the top of the Acropolis and looked down +on the sleeping city, with the green fields and sear upland +pastures on one side, and the sun glinting on the +distant waters of the sea a few miles away.</p> + +<p>It is a mountainous region, this Greece, and within +a short distance from mountain top to sea there was +compressed as many different kinds of agricultural and +industrial life as one could single out in going down +the Hudson valley from the Adirondack Mountains to +New York Harbor. As the basis for his ideal city, +whether Plato knew it or not, he had an “ideal” section +of land in his mind—what the geographer calls the +“valley section.” He could not have gotten the various +groups which were to be combined in his city, had they +been settled in the beginning on a section of land like the +coastal plain of New Jersey. It was peculiarly in +Greece that such a variety of occupations could come +together within a small area, beginning at the summit +of the valley section with the evergreen trees and the +woodcutter, going down the slope to the herdsman and<span class="pagenum" id="Page_34">34</span> +his flock of goats at pasture, along the valley bottom +to the cultivator and his crops, until at length one +reaches the river’s mouth where the fisher pushes out to +sea in his boat and the trader comes in with goods +from other lands.</p> + +<p>The great civilizations of the world have been +nourished in such valley sections. We think of the river +Nile and Alexandria; the Tiber and Rome, the Seine +and Paris; and so on. It is interesting that our first +great utopia should have had an “ideal” section of +territory as its base.</p> + +<h3>4</h3> + +<p>In the economic foundations of the Republic, we +look in vain for a recognition of the labor problem. +Now the labor problem is a fundamental difficulty in +our modern life; and it seems on the surface that Plato +is a little highbrow and remote in the ease with which +he gets over it. When we look more closely into the +matter, however, and see the way in which men got their +living in the “morning lands”—as the Germans call +them—we shall find that the reason Plato does not offer +a solution is that he was not, indeed, confronted by a +problem.</p> + +<p>Given a valley section which has not been ruthlessly +stript of trees; given the arts of agriculture and herding; +given a climate without dangerous extremes of +heat and cold; given the opportunity to found new colonies +when the old city-region is over-populated—and +it is only by an exercise of ingenuity that a labor problem +could be invented. A man might become a slave +by military capture; he did not become a slave by being +compelled, under threat of starvation, to tend a machine.<span class="pagenum" id="Page_35">35</span> +The problem of getting a living was answered +by nature as long as men were willing to put up with +nature’s conditions; and the groundwork of Plato’s +utopia, accordingly, is the simple agricultural life, the +growing of wheat, barley, olives, and grapes, which +had been fairly well mastered before he arrived on the +scene. As long as the soil was not washed away and +devitalized, the problem was not a hard one; and in +order to solve it, Plato had only to provide that there +should be enough territory to grow food on, and that +the inhabitants must not let their wants exceed the +bounties of nature.</p> + +<p>Plato describes the foundations of his community +with a few simple and masterly touches. Those who +feel that there is something a little inhuman in his +conception of the good life, when he is discussing the +education and duties of the ruling classes, may well +consider the picture that he paints for us here.</p> + +<p>Plato’s society arises out of the needs of mankind; +because none of us is self-sufficing and all have many +wants; and since there are many wants, many kinds +of people must supply them. When all these helpers +and partners and co-operators are gathered together +in a city the body of inhabitants is termed a state; +and so its members work and exchange goods with one +another for their mutual advantage—the herdsman gets +barley for his cheese and so on down to the complicated +interchanges that occur in the city. What sort of +physical life will arise out of this in the region that +Plato describes?</p> + +<p>Well, the people will “produce corn and wine and +clothes and shoes and build houses for themselves.... +They will work in summer commonly stript and barefoot,<span class="pagenum" id="Page_36">36</span> +but in winter substantially clothed and shod. They +will feed on barley and wheat, baking the wheat and +kneading the flour, making noble puddings and loaves; +these they will serve up on a mat of reeds or clean +leaves; themselves reclining the while upon beds of yew +or myrtle boughs. And they and their children will +feast, drinking of the wine which they have made, wearing +garlands on their heads, and having the praises of +the gods on their lips, living in sweet society, and having +a care that their families do not exceed their means; +for they will have an eye to poverty or war.”</p> + +<p>So Socrates, in this dialogue on the Republic, +describes to his hearers the essential physical elements +of the good life. One of his hearers, Glaucon, asks +him to elaborate it a little, for Socrates has limited +himself to bare essentials. It is the same sort of objection, +by the way, that M. Poincaré, the physicist, +made to the philosophy of Tolstoy. Socrates answers +that a good state would have the healthy constitution +which he has just described; but that he has no objection +to looking at an “inflamed constitution.” What +Socrates describes as an inflamed constitution is a mode +of life which all the people of Western Europe and +America at the present day—no matter what their +religion, economic status, or political creed may be—believe +in with almost a single mind; and so, although it +is the opposite of Plato’s ideal state, I go on to present +it, for the light it throws on our own institutions and +habits.</p> + +<p>The unjust state comes into existence, says Plato +through the mouth of Socrates, by the multiplication +of wants and superfluities. As a result of increasing +wants, we must enlarge our borders, for the original<span class="pagenum" id="Page_37">37</span> +healthy state is too small. Now the city will fill up +with a multitude of callings which go beyond those +required by any natural want; there will be a host of +parasites and “supers”; and our country, which was +big enough to support the original inhabitants, will +want a slice of our neighbor’s land for pasture and tillage; +and they will want a slice of ours if, like ourselves, +they exceed the limits of necessity and give themselves +up to the unlimited accumulation of wealth. “And +then we shall go to war—that will be the next thing.”</p> + +<p>The sum of this criticism is that Plato saw clearly +that an ideal community must have a common physical +standard of living; and that boundless wealth or unlimited +desires and gratifications had nothing to do +with a good standard. The good was what was necessary; +and what was necessary was not, essentially, +many goods.</p> + +<p>Like Aristotle, Plato wanted a mode of life which +was neither impoverished nor luxurious: those who +have read a little in Greek history will see that this +Athenian ideal of the good life fell rather symbolically +between Sparta and Corinth, between the cities which +we associate respectively with a hard, military life and +with a soft, super-sensuous æstheticism.</p> + +<p>Should we moderate our wants or should we increase +production? Plato had no difficulty in answering this +question. He held that a reasonable man would moderate +his wants; and that if he wished to live like a +good farmer or a good philosopher he would not attempt +to copy the expenditures of a vulgar gambler +who has just made a corner in wheat, or a vulgar +courtesan who has just made a conquest of the vulgar +gambler who has made a corner in wheat. Wealth and<span class="pagenum" id="Page_38">38</span> +poverty, said Plato, are the two causes of deterioration +in the arts: both the workman and his works are likely +to degenerate under the influence of either poverty or +wealth, “for one is the parent of luxury and indolence, +and the other of meanness and viciousness, and both +of discontent.”</p> + +<p>Nor does Plato have one standard of living for his +ruling classes and another for the common people. To +each person he would give all the material things necessary +for sustenance; and from each he would be prepared +to strip all that was not essential. He realized +that the possession of goods was not a means of getting +happiness, but an effort to make up for a spiritually +depauperate life: for Plato, happiness was what one +could put into life and not what one could loot out of +it: it was the happiness of the dancer rather than the +happiness of the glutton. Plato pictured a community +living a sane, continent, athletic, clear-eyed life; a +community that would be always, so to say, within +bounds. There is a horror of laxity and easy living in +his Republic. His society was stripped for action. +The fragrance that permeates his picture of the good +life is not the heavy fragrance of rose-petals and incense +falling upon languorous couches: it is the +fragrance of the morning grass, and the scent of +crushed mint or marjoram beneath the feet.</p> + +<h3>5</h3> + +<p>How big is Plato’s community, how are the people +divided, what are their relations? Now that we have +discussed the lay out of the land, and have inquired into +the physical basis of this utopia, we are ready to turn<span class="pagenum" id="Page_39">39</span> +our attention to the people; for it is out of the interaction +of folk, work, and place that every community—good +or bad, real or fancied—exists and perpetuates +itself.</p> + +<h3>6</h3> + +<p>It follows almost inevitably from what we have said +of Plato’s environment, that his ideal community was +not to be unlimited in population. Quite the contrary. +Plato said that “the city may increase to any size +which is consistent with its unity; that is the limit.” +The modern political scientist, who lives within a national +state of millions of people, and who thinks of +the greatness of states largely in terms of their population, +has scoffed without mercy at the fact that Plato +limited his community to an arbitrary number, 5,040, +about the number that can be conveniently addressed +by a single orator. As a matter of fact there is nothing +ridiculous in Plato’s definition: he was not speaking of +a horde of barbarians: he was laying down the foundations +for an active polity of citizens: and it is plain +enough in all conscience that when you increase the +number of people in a community you decrease the +number of things that they can share in common. Plato +could not anticipate the wireless telephone and the +daily newspaper; still less would he have been likely +to exaggerate the difference which these instrumentalities +have made in the matters that most intimately +concern us; and when he set bounds to the population +his city would contain, he was anticipating by more +than two thousand years the verdict of modern town +planners like Mr. Raymond Unwin.</p> + +<p>People are not the members of a community because<span class="pagenum" id="Page_40">40</span> +they live under the same system of political government +or dwell in the same country. They become genuine +citizens to the extent that they share certain institutions +and ways of life with similarly educated people. +Plato was primarily concerned with providing conditions +which would make a community hold together +without being acted upon by any external force—as +the national state is acted upon today by war or the +threat of war. This concern seems to underlie every +line of the Republic. In attacking his problem, the +business of supplying the physical wants of the city +seemed relatively unimportant; and even though Greece +in the time of Plato traded widely with the whole Mediterranean +region, Plato did not mistake commercial +unity for civic unity. Hence in his scheme of things +the work of the farmer and the merchant and the trader +was subordinate. The important thing to consider was +the general conditions under which all the individuals +and groups in a community might live together +harmoniously. This is a long cry from the utopias of +the nineteenth century, which we will examine later; +and that is why it is important to understand Plato’s +point of view and follow his argument.</p> + +<h3>7</h3> + +<p>To Plato, a good community was like a healthy body; +a harmonious exercise of every function was the condition +of its strength and vitality. Necessarily then a +good community could not be simply a collection of individuals, +each one of whom insists upon some private +and particular happiness without respect to the welfare +and interests of his fellows. Plato believed that goodness<span class="pagenum" id="Page_41">41</span> +and happiness—for he would scarcely admit that +there was any distinct line of cleavage between these +qualities—consisted in living according to nature; that +is to say, in knowing one’s self, in finding one’s bent, +and in fulfilling the particular work which one had the +capacity to perform. The secret of a good community, +therefore, if we may translate Plato’s language into +modern political slang, is the principle of function.</p> + +<p>Every kind of work, says Plato, requires a particular +kind of aptitude and training. If we wish to have good +shoes, our shoes must be made by a shoemaker and +not by a weaver; and in like manner, every man has +some particular calling to which his genius leads him, +and he finds a happiness for himself and usefulness to +his fellows when he is employed in that calling. The +good life must result when each man has a function to +perform, and when all the necessary functions are adjusted +happily to each other. The state is like the +physical body. “Health is the creation of a natural +order and government in the parts of the body, and +the creation of disease is the creation of a state of +things in which they are at variance with the natural +order.” The supreme virtue in the commonwealth is +justice; namely, the due apportionment of work or +function under the rule of “a place for every man and +every man in his place.”</p> + +<p>Has any such society ever come into existence? Do +not too hastily answer No. The ideal in Plato’s mind +is carried out point for point in the organization of +a modern symphony orchestra.</p> + +<p>Now Plato was not unaware that there were other +formulas for happiness. He expressly points out however +that in founding the Republic he does not wish to<span class="pagenum" id="Page_42">42</span> +make any single person or group happier beyond the +rest; he desires rather that the whole city should be in +the happiest condition. It would be easy enough “to +array the husbandmen in rich and costly robes and to +enjoin them to cultivate the ground only with a view +to their pleasure,” and so Plato might have conferred a +spurious kind of felicity upon every individual. If +this happened, however, there would be a brief period +of ease and revelry before the whole works went to pot. +In this Plato is a thoroughgoing realist: he is not looking +for a short avenue of escape; he is ready to face +the road with all its ups and downs, with its steep +climbs as well as its wide vistas; and he does not think +any the worse of life because he finds that its chief enjoyments +rest in activity, and not, as the epicureans +of all sorts have always believed, in a release from +activity.</p> + +<h3>8</h3> + +<p>Plato arrives at his apportionment of functions by +a method which is old-fashioned, and which anybody +versed in modern psychology would regard as a “rationalization.” +Plato is trying to give a firm basis to +the division of classes which he favored; and so he compares +the community to a human being, possessed of +the virtues of wisdom, valour, temperance, and justice. +Each of these virtues Plato relates to a particular +class of people.</p> + +<p>Wisdom is appropriate to the rulers of the city. +Thus arises the class of guardians.</p> + +<p>Valour is the characteristic of the defenders of the +city and hence a military class, called auxiliaries, appears.</p> + +<p><span class="pagenum" id="Page_43">43</span></p> + +<p>Temperance, or agreement, is the virtue which relates +to all classes.</p> + +<p>Finally, there comes justice. “Justice is the ultimate +cause and condition of all of them.... If a question +should arise as to which of these four qualities +contributed most by their presence to the excellence +of the State whether the agreement of rulers and subjects +or the preservation in the soldiers of the opinion +which the law ordains about the true nature of dangers, +or wisdom and watchfulness in the rulers would claim +the palm, or whether this which I am about to mention,” +namely, “everyone doing his own work and not being +a busybody—the question would not be easily determined.” +Nevertheless, it is plain that justice is the +keystone of the Platonic utopia.</p> + +<p>We must not misunderstand Plato’s division of +classes. Aristotle criticizes Plato in terms of a more +simple system of democracy; but Plato did not mean +to institute a fixed order; within his Republic the +Napoleonic motto—<i lang="fr">la carrière est ouverte aux talents</i>—was +the guiding principle. What lay beneath Plato’s +argument was a belief which present-day studies in +psychology seem likely to confirm; a belief that children +come into the world with a bent already well marked +in their physical and mental constitutions. Plato advocated, +it is true, an aristocracy or government by the +best people; but he did not believe in fake aristocracies +that are perpetuated through hereditary wealth and +position. Having determined that his city was to +contain three classes, rulers, warriors, and workers, +his capital difficulty still remained to be faced; how +was each individual to find his way to the right class,<span class="pagenum" id="Page_44">44</span> +and under what conditions would he best fulfill his functions +there?</p> + +<p>The answers to these questions bring us to the boldest +and most original sections of the Republic: the part +that has provoked the greatest amount of antagonism +and aversion, because of its drastic departure from the +rut of many established institutions—in particular, individual +marriages and individual property.</p> + +<p>In order to perpetuate his ideal constitution Plato +relies upon three methods: breeding, education, and a +discipline for the daily life. Let us consider the effect +of these methods upon each of the classes.</p> + +<p>We may dismiss the class of artisans and husbandmen +very briefly. It is not quite clear whether Plato +meant his system of marriage to extend to the members +of this class. As for education, it is clear that he saw +nothing to find fault with in the system of apprenticeship +whereby the smith or the potter or the farmer +trained others to follow his calling; and so he had no +reason for departing from methods which had proved, +on the whole, very satisfactory. How satisfactory +that system was, indeed, we have only to look at an +Athenian ruin or vase or chalice to find out. Any improvements +that might come about in these occupations +would result from the Platonic rule of justice; and +Plato followed his own injunction strictly enough to +keep away from other people’s business.</p> + +<p>This of course seems an odd and hasty manner of +treatment, as I said before, to those of us who live in a +world where the affairs of industry and the tendencies +of the labor movement are forever on the carpet. But +Plato justifies his treatment by saying that “when shoemakers +become bad, and are degenerate, and profess to<span class="pagenum" id="Page_45">45</span> +be shoemakers when they are not, no great mischief +happens to the state; but when the guardians of the +law and the State are not so in reality, but only in +appearance, you see how they entirely destroy the +whole constitution, if they alone shall have the privilege +of an affluent and happy life.” Hence Plato concentrates +his attack upon the point of greatest danger: +while the shoemaker, as a rule, knows how to mind his +own business, the statesman is for the most part unaware +of the essential business which he has to mind; +and tends to be negligent even when he has some dim +notion as to what it may be—being all too ready to +sacrifice it to golf or the favors of a beautiful woman. +As we saw in Plato’s original description of the State, +the common folk would doubtless have a good many +of the joys and delights traditional in the Greek cities; +and doubtless, although Plato says nothing one way or +the other, they would be permitted to own such property +as might be needed for the conduct of their business +or the enjoyment of their homes. The very fact that +no definite rule was prescribed for them, makes us +suspect that Plato was willing to let these things go +on in the usual way.</p> + +<p>The next class is known as the warriors, or auxiliaries. +They are different in character from the +guardians who rule the state; but frequently Plato +refers to the guardians as a single class, including the +auxiliaries; and it seems that they figured in his +mind as the temporal arm of that class. At any +rate, the auxiliaries as they are painted in the Critias, +which was the dialogue in which Plato attempted to +show his Republic in action, dwelt by themselves within +a single enclosure; and had common meals and common<span class="pagenum" id="Page_46">46</span> +temples of their own; and so we may surmise that +their way of life was to be similar to that of the higher +guardians, but that it was not capable of being pushed +to the same pitch of development on the intellectual +side. These warriors of Plato are, after all, not so +very much unlike the regular or standing army in a +modern State: they have a life of their own within the +barracks, they are trained and drilled to great endurance, +and they are taught to obey without question +the Government. When you examine the naked business +of the warriors and artisans, you discover that +Plato is not, for all the difference in scale, so very far +away from modern realities. Apart from the fact +that women were permitted an equal place with men +in the life of the camp and the gymnasium and the +academy, the real difference comes in the matter of +breeding and selection. At last we approach the Governors, +or the Guardians.</p> + +<p>How does the Guardian achieve his position and +power? Plato is a little chary of answering this question; +he hints that it can only happen at the beginning +if a person with the brains of a philosopher happen to +be born with the authority of a king. Let us pass this +by. How are the Guardians born and bred? This is +the manner.</p> + +<p>For the well-being of the state the Guardians have +the power to administer medicinal lies. One of these +is to be told to the youth when their education has +reached a point at which it becomes possible for the +Guardians to determine their natural talents and +aptitudes.</p> + +<p>“Citizens, we shall say to them in our tale, you are +brothers, yet God has framed you differently. Some<span class="pagenum" id="Page_47">47</span> +of you have the power to command, and these he has +composed of gold, wherefore also they have the greatest +honor; others of silver, to be auxiliaries; others again +who are to be husbandmen and craftsmen he has made +of brass and iron; and the species will generally be +preserved in the children. But as you are of the same +original family, a golden parent will sometimes have a +silver son, or a silver parent a golden son. And God +proclaims to the rulers, as a first principle, that before +all things they should watch over their offspring, and +see what elements mingle in their nature, for if the +son of a golden or silver parent has an admixture of +brass and iron, then nature orders a transposition of +the ranks; and the eye of the ruler must not be pitiful +towards his child because he has to descend in the scale +and will become a husbandman or artisan, just as there +may be others sprung from the artisan class who are +raised to honor, and become guardians and auxiliaries.”</p> + +<p>As the safeguard of this principle of natural selection +of functions, Plato proposed a system of common +marriage. “The wives of these guardians are to be +common, and their children are also common, and no +parent is to know his own child, nor any child his +parent. Starting from the day of the hymeneal, the +bridegroom who was then married will call all the male +children who are born ten and seven months afterwards +his sons, and the female children his daughters, and +they will call him father.... And those who were +born at the same time they will term brothers and +sisters, and they are not to intermarry.” One of the +features of this system is that the best stocks—the +strongest and wisest and most beautiful—are to be encouraged +to reproduce themselves. But this is not<span class="pagenum" id="Page_48">48</span> +worked out in detail. There is to be complete freedom +of sexual selection among the guardians; and those +who are most distinguished in their services are to have +access to a great number of women; but beyond encouraging +the guardians to be prolific, Plato did not +apparently consider the possibilities of cross-breeding +between the various classes.</p> + +<p>On the whole, one may say that Plato puts it up to +the Guardians to perpetuate themselves properly, and +indicates that this is to be one of their main concerns. +His good breeding was biological breeding, not social +breeding. He recognized as some of our modern +eugenists have failed to—that good parents might +throw poor stock, on occasion, and that abject parents +might have remarkably good progeny. Even if the +Guardians are to be encouraged to have good children, +Plato provides that the children themselves must prove +their goodness before they are in turn recognized as +Guardians. As for the children of the baser sort—well, +they were to be rigorously limited to the needs +and resources of the community. Plato lived at a +time when a great many children were born only to be +murdered through “exposure” as it was called; and +he had no qualms, apparently, about letting the Guardians +send the children with a bad heredity into the discard. +If his population could not grow properly in +the sunlight without getting rid of the weeds, he was +prepared to get rid of the weeds. People who were +physically or spiritually too deformed to take part in +the good life were to be eliminated. Plato, like a robust +Athenian, was for killing or curing a disease; and he +gave short shrift to the constitutional invalids.</p> + +<p><span class="pagenum" id="Page_49">49</span></p> + +<h3>9</h3> + +<p>But to breed Guardians is only one-half the problem. +The other half comes under the heads of education and +discipline; and when Plato discusses these things, he +is not speaking, as a modern college president perhaps +would, of book-learning alone; he is referring to all +the activities that mold a person’s life. He follows the +older philosopher, Pythagoras, and anticipates the +great organizer, Benedict, by laying down a rule of +life for his guardians. He did not imagine that disinterested +activities, spacious thoughts, and clear vision +would arise in people who normally put their personal +comfort and “happiness” above the necessities of their +office.</p> + +<p>Let us recognize the depth of Plato’s insight. It is +plain that he did not despise what a modern psychologist +would call “the normal biological career.” For the +great majority of people happiness consisted in learning +a definite trade or profession, in doing one’s daily +work, in mating, and when the tension of the day relaxed, +in getting enjoyment and recreation in the +simple sensualities of eating, drinking, singing, love-making, +and what not. This normal biological career is +associated with a home, and with the limited horizons +of a home; and a host of small loyalties and jealousies +and interests are woven into the very texture of that +life.</p> + +<p>Each home, each small circle of relatives and friends, +tends to be a miniature utopia; there is a limited community +of goods, a tendency to adjust one’s actions to +the welfare of the little whole, and a habit of banding +together against the world at large. But the good,<span class="pagenum" id="Page_50">50</span> +contrary to the proverb, is frequently the enemy of the +better; and the little utopia of the family is the enemy—indeed +the principal enemy—of the beloved community. +This fact is notorious. The picture of a trade union +leader which Mr. John Galsworthy portrays in Strife, +whose power to act firmly in behalf of his group is +sapped by the demands made by family ties, could be +matched in a thousand places. In order to have the +freedom to act for the sake of a great institution, a +person must be stript of a whole host of restraining +ties and sentimentalities. Jesus commanded his followers +to leave their families and abandon their worldly +goods; and Plato, in order to preserve his ideal commonwealth, +laid down a similar rule. For those who as +guardians were to apply the science of government to +public affairs, a private life, private duties, private +interests, were all to be left behind.</p> + +<p>As to the education of the Guardians, I have scarcely +the space to treat the more formal part of it in detail; +for among other things, as Jowett points out, the +Republic is a treatise on education; and Plato presents +a fairly elaborate plan. The two branches of Greek +education, music and gymnastic, applied in the student’s +early years to the culture of the body and the culture +of the mind; and both branches were to be followed in +common by both sexes. Instruction during the early +part of a child’s life was to be communicated through +play activities, as it is today in the City and Country +School in New York; and only with manhood did the +student approach his subjects in a more formal and +systematic manner. In the course of this education the +students were to be tested again and again with respect +to their mental keenness and tenacity and fortitude;<span class="pagenum" id="Page_51">51</span> +and only those who came through the fire purified and +strengthened were to be admitted to the class of +guardians.</p> + +<p>The daily life of the Guardians is a rigorous, military +regime. They live in common barracks, and in order +to avoid paying attention to private affairs, instead +of minding the good of the whole community, no one +is allowed to “possess any substance privately, unless +there be a great necessity for it”; next, Plato continues, +none shall have any dwelling or storehouse into which +whoever inclines may not enter; and as for necessaries, +they shall be only such as brave and temperate warriors +may require, and as they are supported by other +citizens, they shall receive such a reward of their +guardianship as to have neither an overplus nor a +deficit at the end of the year. They shall have public +meals, as in encampments, and live in common. They +are to refrain from using gold and silver, as all the +gold and silver they require is in their souls.</p> + +<p>All these regulations, of course, are for the purpose +of keeping the Guardians disinterested. Plato believed +that the majority of people did not know how to mind +public business; for it seemed to him that the ordering +of a community’s life required a measure of science +which the common man could not possibly possess. Indeed, +in a city of a thousand men he did not see the +possibility of getting as many as fifty men who would be +sufficiently well versed in what we should today call +sociology to deal intelligently with public affairs—for +there would scarcely be that many first-rate draughts +players. At the same time, if the government is to be +entrusted to a few, the few must be genuinely disinterested. +If they possessed lands and houses and money<span class="pagenum" id="Page_52">52</span> +in a private way they would become landlords and +farmers instead of Guardians; they would be hateful +masters instead of allies of the citizens; and so “hating +and being hated, plotting and being plotted against, +more afraid of the enemies within than the enemies +without, they would drag themselves and the rest of the +state to speedy destruction.”</p> + +<p>It remains to take a glance at the manhood and +later life of the Guardians.</p> + +<p>As young men, the Guardians belong to the auxiliaries; +and since they are not permitted to perform any +of the manual arts—for skill in any of the trades tended +to make a man warped and one-sided, like the symbolic +blacksmith god, Hephæstos—their physical edge was +maintained by the unceasing discipline of the gymnasium +and “military” expeditions. I put military in +quotation marks, because a greater part of the warriors’ +time is spent not in war but in preparation for +war; and it is plain that Plato looked upon war as an +unnecessary evil, for it arose out of the unjust state; +and therefore he must have resorted to warlike discipline +for the educational values he found in it. From thirty-five +to fifty the potential Guardians undertake practical +activities, commanding armies and gaining experience +of life. After fifty, those who are qualified devote themselves +to philosophy: out of their experience and their +inner reflection they figure the essential nature of the +good community; and on occasion each guardian +abandons divine philosophy for a while, takes his turn +at the helm of the state, and trains his successors.</p> + +<h3>10</h3> + +<p>What is the business of the Guardian? How does<span class="pagenum" id="Page_53">53</span> +Plato’s ideal statesman differ from Julius Cæsar or +Mr. Theodore Roosevelt?</p> + +<p>The business of the Guardian is to manufacture liberty. +The petty laws, regulations, and reforms with +which the ordinary statesman occupies himself had +nothing to do, in Plato’s mind, with the essential business +of the ruler. So Plato expressly foregoes making +laws to regulate marketing, the affairs of industry, +graft, bribery, theft, and so forth; and he leaves these +matters with the curt indication that men can be left +to themselves to devise on a voluntary basis the rules +of the game for the different occupations; and that +it is not the business of the Guardian to meddle in such +matters. In a well-founded state, a great number of +minor maladjustments would simply fall out of existence; +whilst in any other state, all the tinkering and +reforming in the world is quite powerless to amend its +organic defects. Those make-believe statesmen who +try their hand at legislation and “are always fancying +that by reforming they will make an end of the dishonesties +and rascalities of mankind,” do not know +that in reality they are trying to cut away the heads +of a hydra.</p> + +<p>The real concern of the Guardians is with the essential +constitution of the state. The means that they +employ to perfect this constitution are breeding, +vocational selection, and education. “If once a +republic is set a-going, it proceeds happily, increasing +as a circle. And whilst good education and nurture +are preserved, they produce good geniuses; and good +geniuses, partaking of such education, produce still +better than the former, as well in other respects, as with +reference to propagation, as in the case of other animals.”<span class="pagenum" id="Page_54">54</span> +All the activities of the Republic are to be +patterned after the utopia which the Guardians see +with their inward eye. So gradually the community +becomes a living unity; and it exhibits the health of +that which is organically sound.</p> + +<h3>11</h3> + +<p>What do we miss when we look around this utopia +of Plato’s? Contacts with the outside world? We may +take them for granted. Downy beds, Corinthian girls, +luxurious furniture? We can well spare them. The +opportunity for a satisfactory intellectual and physical +life? No: both of these are here.</p> + +<p>What Plato has left out are the poets, dramatists, +and painters. Literature and music, in order to contribute +to the noble education of the Guardians, are +both severely restricted in theme and in treatment. +Plato has his limitations; and here is the principal +one: Plato distrusted the emotional life, and whilst +he was prepared to do full homage to man’s obvious +sensualities, he feared the emotions as a tight-rope +walker fears the wind; for they threatened his balance. +In one significant passage he classifies “love” with +disease and drunkenness, as a vulgar misfortune; and +though he was ready to permit the active expression +of the emotions, as in the dance or the sexual act, he +treated the mere play upon the feelings, without active +participation, as a form of intemperance. Hence a +great deal of music and dramatic mimicry was taboo. +Foreign as this doctrine sounds to the modern reader, +there is perhaps more than a grain of sense in it: +William James used to teach that no one should passively<span class="pagenum" id="Page_55">55</span> +experience an emotion at a concert or a play +without trying to express that emotion actively as soon +as he could make the opportunity. At any rate, let us +leave this problem which Plato opens up with a free +mind; and note here in passing that in the utopia of +William Morris novels drop naturally out of existence +because life is too active an ecstasy to be fed with the +pathetic, the maudlin, and the diseased.</p> + +<h3>12</h3> + +<p>As we leave this little city of Plato’s, nestling in the +hills, and as the thin, didactic voice of Plato, who has +been perpetually at our elbows, dies away from our +ears—what impression do we finally carry away?</p> + +<p>In the fields, men are perhaps plowing the land for +the autumn sowing; on the terraces, a band of men, +women, and children are plucking the olives carefully +from the trees, one by one; in the gymnasium on the +top of the Acropolis, men and youths are exercising, +and as they practice with the javelin now and then it +catches the sun and glints into our eye; apart from +these groups, in a shaded walk that overlooks the city, +a Guardian is pacing back and forth, talking in quick, +earnest tones with his pupils.</p> + +<p>These are occupations which, crudely or elaborately, +men have always engaged in; and here in the Republic +they engage in them still. What has changed? What +has profoundly changed is not the things that men do, +but the relations they bear to one another in doing +them. In Plato’s community, servitude and compulsion +and avarice and indolence are gone. Men mind their +business for the sake of living well, in just relations<span class="pagenum" id="Page_56">56</span> +to the whole community of which they are a part. +They live, in the strictest sense, according to nature; +and because no one can enjoy a private privilege, each +man can grow to his full stature and enter into every +heritage of his citizenship. When Plato says no to the +institutions and ways of life that men have blindly +fostered, his eyes are open, and he is facing the light.</p> +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> +<p><span class="pagenum" id="Page_57">57</span></p> + +<h2 class="nobreak" id="CHAPTER_THREE"><span id="toclink_57"></span>CHAPTER THREE</h2> + +<div class="blockquot hang2"> + +<p>How something happened to utopia between Plato and +Sir Thomas More; and how utopia was discovered +again, along with the New World.</p> +<hr class="chap x-ebookmaker-drop"> +<div> </div> +</div></div> + +<div class="chapter"> +<p><span class="pagenum" id="Page_59">59</span></p> + +<h2 class="nobreak" id="CHAPTER_3">CHAPTER THREE</h2> +</div> + +<h3>1</h3> + +<p><span class="firstword">There</span> is a span of nearly two thousand years between +Plato and Sir Thomas More. During that time, in +the Western World at any rate, utopia seems to disappear +beyond the horizon. Plutarch’s Life of Lycurgus +looks back into a mythical past; Cicero’s essay +on the state is a negligible work; and St. Augustine’s +City of God is chiefly remarkable for a brilliant journalistic +attack upon the old order of Rome which reminds +one of the contemporary diatribes of Maximilian +Harden. Except for these works there is, as far as I +can discover, scarcely any other piece of writing which +even hints at utopia except as utopia may refer to a +dim golden age in the past when all men were virtuous +and happy.</p> + +<p>But while utopia dropt out of literature, it did not +drop out of men’s minds; and the utopia of the first +fifteen hundred years after Christ is transplanted to the +sky, and called the Kingdom of Heaven. It is distinctly +a utopia of escape. The world as men find it +is full of sin and trouble. Nothing can be done about +it except to repent of the sin and find refuge from the +trouble in the life after the grave. So the utopia of +Christianity is fixed and settled: one can enter into the +Kingdom of Heaven if a passport has been granted, +but one can do nothing to create or mold this heaven. +Change and struggle and ambition and amelioration<span class="pagenum" id="Page_60">60</span> +belong to the wicked world, and bring no final satisfaction. +Happiness lies not in the deed, but in having +a secure credit in the final balance of accounts—happiness, +in other words, lies in the ultimate compensation. +This world of fading empires and dilapidated cities +is no home except for the violent and the “worldly.”</p> + +<p>If the idea of utopia loses its practical hold during +this period, the will-to-utopia remains; and the rise of +the monastic system and the attempts of the great popes +from Hildebrand onward to establish a universal empire +under the shield of the church show that, as always, +there was a breach between the ideas which people carried +in their heads and the things which actual circumstances +and going institutions compelled them to do. +There is no need to consider these partial, institutional +utopias until we get down to the nineteenth century. +What concerns us now is that the Kingdom of Heaven, +as a utopia of escape, ceased to hold men’s allegiance +when they discovered other channels and other possibilities.</p> + +<p>The shift from a heavenly utopia to a worldly one +came during that period of change and uneasiness which +characterized the decline of the Middle Age. Its first +expression is the “Utopia” of Sir Thomas More, the +great chancellor who served under Henry VIII.</p> + +<h3>2</h3> + +<p>In the introduction to More’s “Utopia” one gets a +vivid impression of the forces that were stirring men’s +minds out of the sluggish routine into which they had +settled. The man who is supposed to describe the +commonwealth of Utopia is a Portuguese scholar,<span class="pagenum" id="Page_61">61</span> +learned in Greek. He has left his family possessions +with his kinsmen and has gone adventuring for other +continents with Americus Vesputius. This Raphael +Hythloday is the sort of sunburnt sailor one could +probably have encountered in Bristol or Cadiz or Antwerp +almost any day during the late part of the fifteenth +century. He has abandoned Aristotle, whom the +schoolmen had butchered and had made pemmican of, +and through his conquest of Greek he has come into +possession of that new learning which stems back to +Plato; and his brain is teeming with the criticisms and +suggestions of a strange, pagan philosophy. Moreover, +he has been abroad to the Americas or the Indies, +and he is ready to tell all who will listen of a strange +land on the other side of the world, where, as Sterne +said of France, “they do things better.” No institution +is too fantastic but that it might exist—on the +other side of the world. No way of life is too reasonable +but that a philosophical population might follow +it—on the other side of the world. Conceive of the +world of ideas which Greek literature had just opened up +coming headlong against the new lands which the magnetic +compass had given men the courage to explore, +and utopia, as a fresh conception of the good life, +becomes a throbbing possibility.</p> + +<h3>3</h3> + +<p>In setting out for Utopia Sir Thomas More left +behind a scene which in its political violence and economic +maladjustment looks queerly like our own. Indeed, +there are a good many passages which need only +have a few names altered and the language itself cast<span class="pagenum" id="Page_62">62</span> +into modern English in order to serve as editorial comment +for a radical weekly review.</p> + +<p>Consider this man Raphael Hythloday, this errant +member of the intelligentzia. Life as he knows it in the +Europe of his day no longer has a hold upon him. The +rich are fattening upon the poor; land is being gathered +into big parcels, at least in England; and turned over +into sheep runs. The people who used to cultivate the +land are compelled to leave their few acres and are +thrown on their own resources. Soldiers who have returned +from the wars can find nothing to do; disabled +veterans and people accustomed to live as pensioners on +the more prosperous have become destitute. Extravagant +luxury grows on one hand; misery on the other. +Those who are poor, beg; those who are proud, steal; +and for their pains the thieves and the vagrants are +tried and sentenced to the gibbet, where by dozens they +hang before the eyes of the market crowds.</p> + +<p>Just as today, people complain that the laws are +not strict enough or that they are not enforced; and +everyone stubbornly refuses to look at the matter +through Raphael Hythloday’s eyes and to see that the +robbery and violence which are abroad are not a cause +of bad times but a result of them.</p> + +<p>What can a man of intelligence do in such a world?</p> + +<p>More’s friend, Peter Giles, who is represented as the +sponsor for Raphael, wonders why a man of Raphael’s +talent does not enter into the service of the king—in +short, go in for politics. Raphael answers that he +does not wish to be enslaved; and he cannot try to fetch +happiness on terms so abhorrent to his disposition, +for “most princes apply themselves more to the affairs +of war than to the useful arts of peace, and are more<span class="pagenum" id="Page_63">63</span> +set on acquiring new kingdoms right or wrong than on +governing those they possess.” There is no use trying +to tell them about the wiser institutions of the +Utopians: if they could not refute your arguments they +would say that the old ways were good enough for their +ancestors and are good enough for them, even though +they have willingly let go of all the genuinely good +things that might have been inherited from the past.</p> + +<p>So much for the help an intelligent man might give +on domestic problems. As for international affairs, it +is a mess of chicane and intrigue and brigandage. +While so many people of influence are advising preparedness +and “how to carry on the war,” what chance +would a poor intellectual like Hythloday have if he +stood up and said that the government should withdraw +their armies from foreign parts and try to improve +conditions at home, instead of oppressing the people +with taxes and spilling their blood without bringing +them a single blessed advantage, whilst their manners +are being corrupted by a long war, and their laws fall +into contempt, with robbery and murder on every hand.</p> + +<p>More, through the tongue of Raphael Hythloday, is +painting a picture of the life he sees about him; but in it +we seem to see every feature of our own national countenance.</p> + +<p>This unhonored and disoriented intellectual is the +very emblem of some of our best spirits today. Rack +and ruin have gone too far to admit of any sort of +repair except that which proceeds from the bottom up; +and so Hythloday freely admits that “as long as there +is any property, and while money is the standard of +all other things, I cannot think that a nation can be +governed either justly or happily; not justly, because<span class="pagenum" id="Page_64">64</span> +the best things will fall to the share of the worst men; +nor happily, because all things will be divided among +a few (and even these are not in all respects happy), +the rest being left to be absolutely miserable.” In +short, says Hythloday, there is no salvation except +through following the practices of the Utopians.</p> + +<p>So the new world of exploration brings us within +sight of a new world of ideas, and the beloved community, +whose seed Plato had sought to implant in men’s +minds, springs up again, after a fallow period of almost +two thousand years. What sort of country is it?</p> + +<h3>4</h3> + +<p>Geographically viewed, the island of Utopia exists +only in More’s imagination. All that we can say of it +is that it is two hundred miles broad, shaped something +like a crescent, with an entrance into its great +bay which lends itself to defence. There are fifty-four +cities in the island; the nearest is twenty-four +miles from its neighbor, and the farthest is not more +than a day’s march distant. The chief town, Amaurot, +is situated very nearly in the center; and each city has +jurisdiction over the land for twenty miles around; +so that here again we find the city-region as the unit +of political life.</p> + +<h3>5</h3> + +<p>The economic base of this commonwealth is agriculture, +and no one is ignorant of the art. Here and there +over the countryside are great farm-houses, equipt for +carrying on agricultural operations. While those who +are well-adapted for rural life are free to live in the<span class="pagenum" id="Page_65">65</span> +open country the whole year round, other workers are +sent by turns from the city to take part in the farm-labor. +Every farmstead or “family” holds no less than +forty men and women. Each year twenty of this family +come back to town after two years in the country; and +in their place another twenty is sent out from the town, +so that they may learn the country work from those +who have had at least a year’s experience.</p> + +<p>Agricultural economics is so well advanced that the +countryside knows exactly how much food is needed +by the whole city-region; but the Utopians sow and +breed more abundantly than they need, in order that +their neighbors may have the overplus. Poultry-raising +is also highly advanced. The Utopians “breed an +infinite multitude of chickens in a very curious manner; +for the hens do not sit and hatch them, but vast numbers +of eggs are laid in a gentle and equal heat, in order +to be hatched”—in short, they have discovered the +incubator!</p> + +<p>During the harvest season the country magistrates +inform the city magistrates how many extra hands are +needed for reaping; a draft of city workers is made, +and the work is commonly done in short order.</p> + +<p>While every man, woman, and child knows how to +cultivate the soil, since each has learned partly in +school and partly by practice, every person also has +some “peculiar trade to which he applies himself, such +as the manufacture of wool or flax, masonry, smith’s +work or carpenter’s work”; and no trade is held in +special esteem above the others. (That is a great jump +from the Republic where the mechanic arts are considered +base and servile in nature!) The same trade +usually passes down from father to son, since each<span class="pagenum" id="Page_66">66</span> +family follows its own special occupation; but a man +whose genius lies another way may be adopted into a +family which plies another trade; and if after he has +learnt that trade, he wishes still to master another, +this change is brought about in the same manner. +“When he has learned both, he follows that which he +likes best, unless the public has more occasion for the +other.”</p> + +<p>The chief and almost the only business of the magistrates +is to see that no one lives in idleness. This does +not mean that the Utopians wear themselves out with +“perpetual toil from morning to night, as if they were +beasts of burden,” for they appoint eight hours for +sleep and six for work, and the rest of the day is left +to each man’s discretion. They are able to cut down +the length of time needed for work, without our so-called +labor saving machinery, by using the services of +classes which in More’s time were given for the most +part to idleness—princes, rich men, healthy beggars, +and the like. The only exception to this rule of labor +is with the magistrates—who are not in the habit of +taking advantage of it—and the students, who upon +proving their ability are released from mechanical operations. +If there is too great a surplus of labor, men +are sent out to repair the highways; but when no +public undertaking is to be performed, the hours of +work are lessened.</p> + +<h3>6</h3> + +<p>So much for the daily industrial life of the Utopians. +How are the goods distributed?</p> + +<p>Between the city and the country there is a monthly +exchange of goods. This occasion is made a festival,<span class="pagenum" id="Page_67">67</span> +and the country people come into town and take back +for themselves the goods which the townspeople have +made; and the magistrates “take care to see it given +to them.” In back of this direct interchange of goods +between town and country, between household and +household, there are doubtless regulations; and it is +simply our misfortune that Raphael Hythloday did not +think it necessary to go into them. Within the cities, +we must add, there are storehouses where a daily market +takes place.</p> + +<p>As with the business of production, the family is the +unit of distribution; and the city is composed of these +units, rather than of a multitude of isolated individuals. +“Every city is divided into four equal parts, and in the +middle of each there is a marketplace; what is brought +hither, and manufactured by the several families, is +carried from thence to houses appointed for that purpose, +in which all things of a sort are laid by themselves; +and thither every father goes and takes whatever he +or his family stand in need of, without either paying +for it or leaving anything in exchange. There is no +reason for giving denial to any person, since there is +such plenty of everything among them; and there is no +danger of a man’s asking for more than he needs; they +have no inducements to do this, since they are sure +they shall always be supplied.”</p> + +<p>More goes on to explain this direct system of exchange, +and to justify it. “It is the fear of want that +makes any of the whole race of animals either greedy +or ravenous, but besides fear, there is in man a pride +that makes him fancy it a particular glory to excel +others in pomp and excess. But by the laws of the +Utopians there is no room for this. Near these markets<span class="pagenum" id="Page_68">68</span> +are others for all sorts of provisions, where there +are not only herbs, fruits, and bread, but also fish, +fowl, and cattle. There are also, without their towns, +places appointed near some running water for killing +their beasts, and for washing away their filth.”</p> + +<p>In addition to the monthly apportionment of goods +by the local magistrates, the great council which meets +at Amaurot once a year undertakes to examine the +production of each region, and those regions that suffer +from a scarcity of goods are supplied out of the +surplus of other regions, “so that indeed the whole +island is, as it were, one family.”</p> + +<p>Taking it all together, there is pretty much the same +standard of well-being that we found in the Republic. +More recognizes the instinct for self-assertion and the +exhibitionist element in man’s makeup; but he does not +pander to it. The precious metals are held in contempt: +gold is used to make chamberpots and chains for +slaves; pearls are given to children who glory in them +and enjoy them while they are young and are as much +ashamed to use them afterwards as they are of their +puppets and other toys. Gaudy clothes and jewelry +are likewise out of fashion in Utopia. The shopkeepers +of Bond Street and Fifth Avenue would break their +hearts here; for it is impossible to spend money or to +spend other people’s labor on articles which lend themselves +solely to conspicuous display, and are otherwise +neither useful nor beautiful. Contrast More’s Utopia +with St. John’s vision of heaven, and the worldly Utopia +seems quite naked and austere. Two hundred years +later, in Penn’s city of Philadelphia, we might have fancied +that we were walking about the streets of Amaurot.</p> + +<p><span class="pagenum" id="Page_69">69</span></p> + +<h3>7</h3> + +<p>The town life of the Utopians, as I have explained, +rests upon rural foundations; there is such a mixture +of town and country as Peter Kropotkin sought to +realize in his sketch of “Fields, Factories, and Workshops.” +Let us conjure up the town of Amaurot and +see in what sort of environment the townspeople spend +their days. Our Utopian city, alas! reminds us somewhat +of its rivals in latter-day America; for Raphael +tells us that he who knows one of their towns knows +all of them.</p> + +<p>Amaurot lies on the side of a hill; it is almost a +square, two miles on each side; and it faces the river +Anider which takes its rise eighty miles above the +town, and gets lost in the ocean sixty miles below. The +town is compassed by a high, thick wall; the streets +are convenient for carriages and sheltered from the +winds; and the houses are built in rows so that a whole +side of the street looks like a single unit. (It was so +that the great people built their houses in eighteenth +century London and Edinburgh, as Belgrave Square, +Charlotte Square, and the great Adelphi Mansion designed +by the Brothers Adam show us.) The streets +are twenty feet broad; and in back of the houses are +gardens, which everyone has a hand in keeping up; +and the people of the various blocks vie with each other +in ordering their gardens, so that there is “nothing +belonging to the whole town that is more useful and +more pleasant.”</p> + +<p>In every street there are great halls, distinguished +by particular names, and lying at an equal distance +from each other. In each hall dwells the magistrate<span class="pagenum" id="Page_70">70</span> +of a district, who rules over thirty families, fifteen living +on one side and fifteen on another; and since a family +consists of not more than sixteen and not less than ten +people, this magistrate—or Philarch as he is called—is +the “community leader” of some four hundred +people.</p> + +<p>In these halls everyone meets and takes his principal +meal. The stewards go to the market place at a particular +hour, and, according to the number of people in their +halls, carry home provisions. The people who are in +hospitals—which are built outside the walls and are so +large they might pass for little towns—get the pick of +the day’s food. At the hours of dinner and supper the +whole block is called together by a trumpet, and everybody +joins company, except such as are sick or in hospital, +just as the students and fellows to this day eat +their principal meal in an Oxford college. The dressing +of meat and the ordering of the tables belongs to the +women; all those of every family taking their place by +turns. In the same building there is a common nursery +and chapel; and so the women who have children to care +for labor under no inconvenience.</p> + +<p>The midday meal is dispatched unceremoniously; but +at the end of the day music always accompanies the +meals, perfumes are burnt or sprinkled around, and they +“want nothing that may cheer up their spirits.” Bond +Street and Fifth Avenue may weep about the absence of +conspicuous waste in Utopia; but at supper time, at +any rate, William Penn would be uncomfortable. There +is the odor of an uncommonly good club in the description +of the final meal of the day: the smell of the barracks +or the poorhouse, which we should find later in +Robert Owen’s common halls, does not intrude for an<span class="pagenum" id="Page_71">71</span> +instant. More, when you examine him closely, does not +altogether forget the mean sensual man who dwells occasionally +in all of us!</p> + +<h3>8</h3> + +<p>Now that we have laid the foundations of the material +life, we must observe the limitations that are laid upon +the daily activities of the Utopians. This brings us to +the government.</p> + +<p>The basis of the Utopian political state, as in the +economic province, is the family. Every year thirty +families choose a magistrate, known as a Philarch; and +over every ten Philarchs, with the families subject to +them, there is an Archphilarch. All the Philarchs, who +are in number 200, choose the Prince out of a list of +four, who are named by the people of the four divisions +of the city. The Prince is elected for life, unless he be +removed on suspicion of attempting to enslave the +people. The Philarchs are chosen for a single year; +but they are frequently re-elected. In order to keep +their rulers from conspiring to upset the government, +no matter of great importance can be set on foot without +being sent to the Philarchs, “who, after they have +communicated it to the families that belong to their +divisions, and have considered it among themselves, +make report to the senate; and upon great occasions +the matter is referred to the council of the whole +island.”</p> + +<p>Recollect that each household is an industrial as well +as a domestic unit, as was usual in the Middle Age, and +you will perceive that this is an astute combination of +industrial and political democracy on a genuine basis +of common interest.</p> + +<p><span class="pagenum" id="Page_72">72</span></p> + +<p>The greater part of the business of the government +relates to the economic life of the people. There are +certain other matters, however, which remain over for +them; and these affairs constitute a blot on More’s +conception of the ideal commonwealth. One of them is +the regulation of travel; another is the treatment of +crime; and a third is war.</p> + +<p>It is interesting to note that on two subjects which +More is mightily concerned to rectify in his own country—crime +and war—he establishes conditions which +are pretty far from being ideal or humane in his Utopia. +A. E. has well said that a man becomes the image of +the thing he hates. Everything that Raphael brings +up against the government of England in the Introduction +to Utopia could be brought with almost equal +force, I believe, against the very country which is to +serve as a standard.</p> + +<p>While any man may travel if there is no particular +occasion for him at home—whether he wishes to visit +friends or see the rest of the country—it is necessary +for him to carry a passport from the Prince. If he +stay in any place longer than a night he must follow +his proper occupation; and if anyone goes out of the +city without leave or is found wandering around without +a passport, he is punished as a fugitive, and upon +committing the offense a second time is condemned to +slavery. This is a plain example of unimaginative +harshness; and it is hard to explain away; indeed, I +have no intention to.</p> + +<p>Apparently More could not conceive of a perfectly +happy commonwealth for the majority of men if they +still had to perform certain filthy daily tasks, like the +slaughtering of beef; and so he attempts to kill two<span class="pagenum" id="Page_73">73</span> +birds with one stone: he creates a class of slaves, and +he fills this class by condemning to it people who have +committed venial crimes. In doing this, he overlooks +the final objection to slavery in all its forms; namely, +that it tends to corrupt the master.</p> + +<p>Since we are discussing the conditions that undermine +More’s commonwealth, we may remark that war, +too, remains; the difference being that the Utopians +attempt to do by strategy, corruption, and what we +should now call propaganda what less intelligent people +do by sheer force of arms. If the Utopian incubator +anticipates the modern invention, their method of conducting +war likewise anticipates our modern technique +of undermining the enemy’s morale: these Utopians, in +the good and the bad, are our contemporaries! Among +the just causes of war the Utopians count the seizure +of territory, the oppression of foreign merchants, and +the denial of access to land to nations capable of cultivating +it. They take considerable pains to keep their +“best sort of men for their own use at home, so they +make use of the worst sort of men for the consumption +of war.” In other words, they regard war as a means, +among other things, of weeding out undesirable elements +in the community.</p> + +<p>It is a relief to turn away from these residual +iniquities to marriage and religion!</p> + +<p>In marriage there is a curious mixture of the personal +conception of sexual relations, which is the +modern note, with a belief in certain formal specifications +which was the distinctly mediæval quality. Thus +on one hand the Utopians take care that the bride and +the bridegroom are introduced to each other, in their +nakedness, before the ceremony; and the grounds for<span class="pagenum" id="Page_74">74</span> +divorce are adultery and insufferable perverseness. +When two people cannot agree they are permitted to +escape the bond by mutual agreement under approval +granted by the Senate after strict inquiry. On the +other hand, unchastity is sternly punished, and those +who commit adultery are condemned to slavery and +not given the privilege of a second marriage.</p> + +<p>In religion there is complete toleration for all creeds, +with this exception: that those who dispute violently +about religion or attempt to use any other force than +that of mild persuasion are punished for breaking the +public peace.</p> + +<h3>9</h3> + +<p>There is not the space to follow the life of the +Utopians in all its details. It is time to discuss the +world of ideas by which these Utopians chart their +daily activities. This exposition of the basic Utopian +values has been so admirably put by Sir Thomas More +himself that the greater part of our conclusion will +inevitably fall within quotation marks.</p> + +<p>The Utopians “define virtue thus: that it is a living +according to Nature, and think that we are made by +God for that end; they believe that a man then follows +Nature when he pursues or avoids things according to +the direction of reason.... Reason directs us +to keep our minds as free from passion and as cheerful +as we can, and that we should consider ourselves bound +by the ties of good-nature and humanity to use our +utmost endeavors to help forward the happiness of all +other persons; for there never was any man such a +morose and severe pursuer of virtue, such an enemy +to pleasure, that though he set hard rules for men<span class="pagenum" id="Page_75">75</span> +to undergo much pain, many watchings and other +rigors, yet did not at the same time advise them to do +all they could to relieve and ease the miserable, and +who did not represent gentleness and good nature as +amiable dispositions.... A life of pleasure is +either a real evil, and in that case we ought not to +assist others in their pursuit of it, but, on the contrary, +to keep them from it all we can, as from that which is +most hurtful and deadly; or if it is a good thing, so +that we not only may but ought to help others to it, +why then ought not a man to begin with himself? Since +no man can be more bound to look after the good of +another than after his own....</p> + +<p>“Thus as they define Virtue to be living according to +Nature, so they imagine that Nature prompts all people +to seek after pleasure, as the end of all they do. They +also observe that in order to further our supporting the +pleasures of life, Nature inclines us to enter into +society; for there is no man so much raised above the +rest of mankind as to be the only favorite of Nature, +who, on the contrary, seems to have placed on a level +all those that belong to the same species. Upon this +they infer that no man ought to seek his own conveniences +so eagerly as to prejudice others; and therefore +they think that all agreements between private persons +ought to be observed, but likewise that all those laws +ought to be kept, which either a good prince has published +in due form, to which a people that is neither +oppressed with tyranny nor circumvented by fraud, +has consented, for distributing these conveniences of +life which afford us all our pleasures.</p> + +<p>“They think it is an evidence of true wisdom for a +man to pursue his own advantages, as far as the laws<span class="pagenum" id="Page_76">76</span> +allow it. They account it piety to prefer public good +to one’s private concerns; but they think it unjust for +a man to seek for pleasure by snatching another man’s +pleasures from him.</p> + +<p>“Thus upon an inquiry into the whole matter, they +reckon that all our actions, and even all our virtues, +terminate in pleasure, as in our chief end and greatest +happiness; and they call every motion or state, either +of body or mind, in which Nature teaches us to delight, +a pleasure. They cautiously limit pleasure only to +those appetites to which Nature leads us; for they say +that Nature leads us only to those delights to which +reason as well as sense carries us, and by which we +neither injure any other person nor lose the possession +of greater pleasures, and of such as draw no troubles +after them.”</p> + +<p>Thus the Utopians discriminate between natural +pleasures and those which have some sting or bitterness +concealed in them. The love of fine clothes is +considered by Utopians as a pleasure of the latter sort; +likewise is the desire of those who possess fine clothes +to be kowtowed to by other people. Men who heap up +wealth without using it are in the same class; and those +who throw dice or hunt—for in Utopia hunting is +turned over to the butchers, and the butchers are +slaves.</p> + +<p>Now Utopians “reckon up several sorts of pleasures +which they call true ones; some belong to the body and +others to the mind. The pleasures of the mind lie in +knowledge, and in that delight which the contemplation +of truth carries with it; to which they add the joyful +reflections on a well-spent life; and the assured hopes +of a future happiness. They divide the pleasures of<span class="pagenum" id="Page_77">77</span> +the body into two sorts; the one is that which gives our +senses some real delight, and is performed, either by +recruiting nature, and supplying those parts which +feed the internal heat of life by eating and drinking; +or when nature is eased of any surcharge that oppresses +it; when we are relieved from sudden pain, or that which +arises from satisfying the appetite which Nature has +wisely given for the propagation of the species. There +is another kind of pleasure that arises neither from our +receiving what the body requires, nor its being relieved +when overcharged, and yet by a secret, unseen virtue +affects the senses, raises the passions, and strikes the +mind with generous impressions; this is the pleasure +that arises from music. Another kind of bodily +pleasure is that which arises from an undisturbed and +vigorous constitution of body, when life and active +spirits seem to actuate every part. This lively health, +when entirely free from all mixture of pain, of itself +gives an inward pleasure ... and Utopians reckon +it the foundation and basis of all the other joys of life, +since this alone makes the state of life easy and desirable; +and when this is wanting a man is really capable +of no other pleasure.” The crowning pleasure of the +Utopian is the cultivation of the mind; and the leisure +hours of the people, as well as the professional scholars, +are spent in the lecture hall and the study.</p> + +<h3>10</h3> + +<p>Such are the goals for which the Utopians direct +their social order. These values are, I need scarcely +point out, rooted in the nature of man, and not in any +set of external institutions. The aim of every Utopian<span class="pagenum" id="Page_78">78</span> +institution is to help every man to help himself. When +we put the matter in these bald phrases, what More +brings forward seems weak and platitudinous. Behind +it all, however, is a vital idea: namely, that our attempts +to live the good life are constantly perverted by our +efforts to gain a living; and that by juggling gains and +advantages, by striving after power and riches and +distinction, we miss the opportunity to live as whole +men. People become the nursemaids of their furniture, +their property, their titles, their position; and so they +lose the direct satisfaction that furniture or property +would give.</p> + +<p>To cultivate the soil rather than simply to get away +with a job; to take food and drink rather than to earn +money; to think and dream and invent, rather than to +increase one’s reputation; in short, to grasp the living +reality and spurn the shadow—this is the substance +of the Utopian way of life. Power and wealth and +dignity and fame are abstractions; and men cannot live +by abstractions alone. In this Utopia of the New +World every man has the opportunity to be a man +because no one else has the opportunity to be a monster. +Here, too, the chief end of man is that he should +grow to the fullest stature of his species.</p> +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> +<p><span class="pagenum" id="Page_79">79</span></p> + +<h2 class="nobreak" id="CHAPTER_FOUR"><span id="toclink_79"></span>CHAPTER FOUR</h2> + +<div class="blockquot hang2"> + +<p>How the new Humanism of the Renascence brings us +within sight of Christianopolis; and how we have +for the first time a glimpse of a modern utopia.</p> +<hr class="chap x-ebookmaker-drop"> +<div> </div> +</div></div> + +<div class="chapter"> +<p><span class="pagenum" id="Page_81">81</span></p> + +<h2 class="nobreak" id="CHAPTER_4">CHAPTER FOUR</h2> +</div> + +<h3>1</h3> + +<p><span class="firstword">A hundred</span> years pass, and the man who next conducts +us into Utopia is a Humanist scholar. After +the manner of his time, he answers to the latinized +name, Johann Valentin Andreæ. He is a traveller, a +social reformer, and above all things a preacher; and +so the vision he imparts to us of Christianopolis seems +occasionally to flicker into blackness whilst he moralizes +for us and tells us to the point of tedium what his +views are concerning the life of man, and in particular +the conceptions of Christianity which his countrymen, +the Germans, are debating about. Sometimes, when we +are on the point of coming to grips with his utopia, +he will annoy us by going off on a long tirade about +the wickedness of the world and the necessity for fastening +one’s gaze upon the life hereafter—for Protestantism +seems just as other-worldly as Catholicism. It is +the Humanist Andreæ rather than the Lutheran Andreæ +who paints the picture of a Christian city. While +Andreæ sticks to Christianopolis his insight is deep, +his views are sound, and his proposals are rational; +and more than once he will amaze us by putting forward +ideas which seem to leap three hundred years +ahead of his time and environment.</p> + +<p>It is impossible to get rid of the personal flavor of +Andreæ: his fine intelligence and his candor make our +contacts with Christianopolis quite different from the +dreary guidebook sketches which some of the later<span class="pagenum" id="Page_82">82</span> +utopians will inflict upon us. The two other utopians +who wrote in the same half century as Andreæ—Francis +Bacon and Tommaso Campanella—are quite second-rate +in comparison; Bacon with his positively nauseating +foppishness about details in dress and his superstitious +regard for forms and ceremonials, and Campanella, +the lonely monk whose City of the Sun seems a +marriage of Plato’s Republic and the Court of Montezuma. +When Bacon talks about science, he talks like +a court costumer who is in the habit of describing the +stage properties for a masque; and it is hard to tell +whether he is more interested in the experiments performed +by the scientists of the New Atlantis or the +sort of clothes they wear while engaged in them. There +is nothing of the snob or the dilettante about Andreæ: +His eye fastens itself upon essentials, and he never +leaves them except when—for he is necessarily a man of +his age—he turns his gaze piously to heaven.</p> + +<p>This teeming, struggling European world that Andreæ +turns his back upon he knows quite well; for he +has lived in Herrenburg, Koenigsbrunn, Tuebingen, +Strassburg, Heidelberg, Frankfurt, Geneva, Vaihingen, +and Calw; and he is in correspondence with learned men +abroad, in particular with Samuel Hartlib, who lives +in England, and with John Amos Comenius. Like the +Chancellor in Christianopolis, he longs for an “abode +situated below the sky, but at the same time above the +dregs of this known world.” Quite simply, he finds +himself wrecked on the shore of an island dominated by +the city of Christianopolis. After being examined as +to his ideas of life and morals, his person, and his culture, +he is admitted to the community.</p> + +<p><span class="pagenum" id="Page_83">83</span></p> + +<h3>2</h3> + +<p>This island is a whole world in miniature. As in the +Republic, the unit once more is the valley section, for +the “island is rich in grain and pasture fields, watered +with rivers and brooks, adorned with woods and vineyards, +full of animals.”</p> + +<p>In outward appearance, Christianopolis does not +differ very much from the pictures of the cities one +finds in seventeenth century travel books, except for a +unity and orderliness that these cities sometimes lack. +“Its shape is a square whose side is 700 feet, well fortified +with four towers and a wall.... It looks therefore +towards the four quarters of the earth. Of buildings +there are two rows, or if you count the seat of the +government and the storehouses, four; there is only one +public street, and only one marketplace, but this one is +of a very high order.” In the middle of the city there +is a circular temple, a hundred feet in diameter; all the +buildings are three stories; and public balconies lead +to them. Provision against fire is made by building +the houses of burnt stone and separating them by fire-proof +walls. In general, “things look much the same +all around, not extravagant nor yet unclean; fresh air +and ventilation are provided throughout. About four +hundred citizens live here in religious faith and peace +of the highest order.” The whole city is divided into +three parts, one to supply food, one for drill and exercise, +and one for looks. The remainder of the island +serves the purposes of agriculture, and for workshops.</p> + +<h3>3</h3> + +<p>When we look back upon the Republic, with its external +organization so plainly modeled upon military<span class="pagenum" id="Page_84">84</span> +Sparta, we see the camp and the soldier giving the pattern +to the life of the whole community. In Utopia, +the fundamental unit was the farmstead and the family; +and family discipline, which arises naturally enough in +rural conditions, was transferred to the city. In +Christianopolis, the workshop and the worker set the +lines upon which the community is developed; and whatever +else this society may be, it is a “republic of workers, +living in equality, desiring peace, and renouncing +riches.” If Utopia exhibits the communism of the family, +Christianopolis presents the communism of the +guild.</p> + +<p>Industrially speaking, there are three sections in +Christianopolis. One of them is devoted to agriculture +and animal husbandry. Each of these departments has +appropriate buildings, and directly opposite them is a +rather large tower which connects them with the city +buildings; under the tower a broad vaulted entrance +leads into the city, and a smaller one to the individual +houses. The dome of this tower roofs what we should +call a guildhall, and here the citizens of the quarter +come together as often as required to “act on sacred +as well as civil matters.” It is plain that these workers +are not sheep led by wise shepherds, as in the Republic, +but the members of autonomous, self-regulating groups.</p> + +<p>The next quarter contains the mills, bake-shops, +meat-shops, and factories for making whatever is done +with machinery apart from fire. As Christianopolis +welcomes originality in invention, there are a variety of +enterprises within this domain; among them, paper +manufacturing plants, saw mills, and establishments +for grinding and polishing arms and tools. There are +common kitchens and wash houses, too; for, as we shall<span class="pagenum" id="Page_85">85</span> +see presently, life in this ideal city corresponds to +what we experience today in New York, London, and +many another modern industrial city.</p> + +<p>The third quarter is given over to the metallurgical +industries, as well as to those like the glass, brick, and +earthenware industries which require constant fire. It +is necessary to point out that in planning the industrial +quarters of Christianopolis, these seventeenth century +Utopians have anticipated the best practice that has +been worked out today, after a century of disorderly +building. The separation of the city into zones, the +distinction between “heavy” industries and “light” industries, +the grouping of similar industrial establishments, +the provision of an agricultural zone adjacent +to the city—in all this our garden cities are but belated +reproductions of Christianopolis.</p> + +<p>Moreover, in Christianopolis, there is a conscious +application of science to industrial processes; one +might almost say that these artisans believed in +efficiency engineering; for “here in truth you see a testing +of nature herself. The men are not driven to a +work with which they are unfamiliar, like pack-animals +to their task, but they have been trained before in an +accurate knowledge of scientific matters,” on the theory +that “unless you analyze matter by experiment, unless +you improve the deficiencies of knowledge by more +capable instruments, you are worthless.” The dependence +of industrial improvement upon deliberate scientific +research may be a new discovery for the practical +man, but it is an old story in Utopia.</p> + +<h3>4</h3> + +<p>What is the character of this artisan democracy?<span class="pagenum" id="Page_86">86</span> +The answer to this is summed up in one of those sayings +that Andreæ, in the midst of his energetic exposition, +drops by the way.</p> + +<p>“To be wise and to work are not incompatible, if +there is moderation.”</p> + +<p>So it follows that “their artisans are almost entirely +educated men. For that which other people think is +the proper characteristic of a few (and yet if you consider +the stuffing of inexperience by learning, the characteristic +of too many already) this, the inhabitants +argue, should be attained by all individuals. They say +that neither the substance of letters is such, nor yet the +difficulty of work, that one man, if given enough time, +cannot master both.”</p> + +<p>“Their work, or as they prefer to hear it called, ‘the +employment of their hands,’ is conducted in a certain +prescribed way, and all things are brought into a public +booth. From here every workman receives out of the +stock on hand whatever is necessary for the work of +the coming week. For the whole city is, as it were, one +single workshop, but of all different sorts and crafts. +The ones in charge of these duties are stationed in the +small towers at the corners of the wall; they know +ahead of time what is to be made, in what quantity, and +of what form, and they inform the mechanics of these +items. If the supply of material in the work booth is +sufficient, the workmen are permitted to indulge and +give free play to their inventive genius. No one has +any money, nor is there any use for any private money; +yet the republic has its own treasury. And in this +respect the inhabitants are especially blessed, because +no one can be superior to the other in the amount of +riches owned, since the advantage is rather one of power<span class="pagenum" id="Page_87">87</span> +and genius, and the highest respect that of morals and +piety. They have very few working hours, yet no less +is accomplished than in other places, as it is considered +disgraceful by all that one should take more rest and +leisure time than is allowed.”</p> + +<p>In addition to the special trades, there are “public +duties to which all citizens have obligation, such as +watching, guarding, harvesting of grain and wine, +working roads, erecting buildings, draining ground; +also certain duties of assisting in the factories which +are imposed upon all in turn according to age and sex, +but not very often nor for a long time. For even +though certain experienced men are put in charge of +all the duties, yet when men are asked for, no one refuses +the state his services and strength. For what we +are in our homes, they are in their city, which they not +undeservedly think a home. And for this reason it is +no disgrace to perform any public function.... Hence +all work, even that which is considered rather irksome, +is accomplished in good time, and without much difficulty, +since the promptness of the great number of +workmen permits them easily to collect or distribute the +great mass of things.”</p> + +<p>In this Christianopolis, as Mr. Bertrand Russell +would put it, the creative rather than the possessive +impulses are uppermost. Work is the main condition +of existence, and this good community faces it. It is a +pretty contrast to the attitude of the leisured classes +who, as Andreæ says, with an entirely mistaken sense +of delicacy shrink from touching earth, water, stones, +coal, and things of that sort, but think it grand to +have in their possession to delight them “horses, dogs, +harlots and other similar creatures.”</p> + +<p><span class="pagenum" id="Page_88">88</span></p> + +<h3>5</h3> + +<p>The place of commerce in this scheme of life is simple. +It does not exist for the sake of individual gain. Hence +no one engages in commerce on his own hook, for such +matters are put in the hands of “those selected to attend +to them,” and the aim of commerce is not to gain money +but to increase the variety of things at the disposal of +the local community; so that—and again Andreæ steps +in for emphasis—“we may see the peculiar production +of each land, and so communicate with each other that +we may seem to have the advantages of the universe in +one place, as it were.”</p> + +<h3>6</h3> + +<p>The constitution of the family in Christianopolis +follows pretty definitely upon the lines dictated by +urban occupations; for Andreæ is a city man, and since +he does not despise the advantages city life can give, he +does not shrink from their consequences. One of these +consequences is, surely, the restriction of domesticity, +or rather, the projection in the city at large of the +functions that in a farmstead would be carried on +within the bosom of the family.</p> + +<p>When a lad is twenty-four and a lass is eighteen, they +are permitted to marry, with the benefit of Christian +rites and services, and a decorous avoidance of drunkenness +and gluttony after the ceremony. Marriage is a +simple matter. There are no dowries to consider, no +professional anxieties to face, no housing shortage to +keep one from finding a home, and above all, perhaps, +no landlord to propitiate with money, since all houses +are owned by the city and are granted and assigned to<span class="pagenum" id="Page_89">89</span> +individuals for their use. Virtue and beauty are the +only qualities that govern a marriage in Christianopolis. +Furniture is provided with the house out of +the public store. If in Utopia the families are grouped +together in a patriarchal household, such as More himself +maintained at Chelsea, in Christianopolis they consist +of isolated couples, four, at most six people in all, +a woman, a man, and such children as are not yet of +school age.</p> + +<p>Let us visit a young couple in Christianopolis. We +reach the house by way of a street, twenty feet broad, +faced by houses with a wide frontage on the street, some +forty feet in length, and of from fifteen to twenty-five +feet in depth. In our crowded towns, today, where +people pay for land by the front foot, the frontage is +narrow and the houses are deep; and as a result there is +a dreadful insufficiency of light and air; but in Christianopolis, +as in some of the older European towns, the +houses are built to get a maximum of air and sunlight. +If it is raining when we make our visit, a covered walk, +five feet wide, supported by columns twelve feet high, +will shelter us from the rain.</p> + +<p>Our friends live, we shall say, in one of the average +apartments; so they have three rooms, a bathroom, a +sleeping apartment, and a kitchen. “The middle part +within the tower has a little open space with a wide +window, where wood and the heavier things are raised +aloft by pulleys”—in short, a dumbwaiter. Looking +out from the window in the rear, we face a well-kept +garden; and if our host is inclined to give us wine, he +may let us take our pick from among the cobwebs of a +small private cellar in the basement, where such things +are kept. If it is a cold day, the furnace is going; or<span class="pagenum" id="Page_90">90</span> +if we happen to make our visit in the summer time, the +awnings are drawn.</p> + +<p>Our host makes apologies, perhaps, for a litter of +wood and shavings that occupies a corner of the +kitchen, for he has just been putting up a few shelves +in his spare time, and has borrowed a kit of tools from +the public supply house. (Since he is not a carpenter, +he has no need for these tools the rest of the year; and +other people can have their turn at them.) Coming +from Utopia, one of the things that strikes us is the +absence of domestic attendance; and when we ask our +hostess about it, she tells us that she will not have anyone +to wait upon her until she is confined.</p> + +<p>“But isn’t there a lot of work for you to do all by +yourself?” we shall ask.</p> + +<p>“Not for anybody with a college training,” she will +answer. “You see that our furnishings are quite simple; +and since there are no gimcracks to be dusted, no +polished tables to be oiled, no carpets to be swept, and +nothing in our apartment that is just for show to prove +that we can afford to live better than our neighbors, +the work is scarcely more than enough to keep one in +good health and temper. Of course, cooking meals +is always something of a nuisance; and washing up is +worse. But my husband and I share the work together, +in everything but sewing and washing clothes, and you +would be surprised how quickly everything gets done. +Work is usually galling when somebody else is taking +his ease while one is doing it; but where husband and +wife share alike, as in Christianopolis, there is really +nothing to it. If you’ll stay to dinner, you’ll find out +how easily it goes. Since you haven’t brought your<span class="pagenum" id="Page_91">91</span> +rations, my husband will get some cooked meats in the +public kitchen, and that will do for all of us.”</p> + +<p>“No one need be surprised at the rather cramped +quarters,” Andreæ hastens to interject. “People who +house vanity ... can never live spaciously enough. +They burden others and are burdened themselves, and +no one measures their necessities, nay even their comforts, +easily otherwise than by an unbearable and unmovable +mass. Oh, only those persons are rich who +have all of which they have real need, who admit nothing +else, merely because it is possible to have it in +abundance.”</p> + +<p>Carried to its extreme, you will find this philosophy +put once for all in Thoreau’s Walden. We have got +our bearings in Utopia, I believe, when we have determined +what a life abundant consists of, and what will +suffice for it.</p> + +<h3>7</h3> + +<p>Suppose that our friends have children. During the +early years of their life they are in the care of their +mother. When they have completed their sixth year, +the children are given over to the care of the community, +and both sexes continue in school through the +stages of childhood, youth, and early maturity. “No +parent gives closer or more careful attention to his +children than is given here, for the most upright preceptors, +men as well as women, are placed over them. +Moreover,” the parents “can visit their children, even +unseen by them, as often as they have leisure. As this +is an institution for the public good, it is managed +agreeably as a common charge for all the citizens. +They see to it that the food is appetizing and wholesome,<span class="pagenum" id="Page_92">92</span> +that the couches and beds are clean and comfortable, +and that the clothes and attire of the whole +body are clean.... If diseases of the skin or body are +contracted, the individuals are cared for in good time; +and to avoid the spreading of infection, they are +quarantined.”</p> + +<p>There is scarcely need to examine the program of +study except in its broad outlines. It is enough to +observe that “the young men have their study period in +the morning, the girls in the afternoon, and matrons +as well as learned men are their instructors.... The +rest of their time is devoted to manual training and +domestic art and science, as each one’s occupation is +assigned to his natural inclination. When they have +vacant time they are permitted to engage in honorable +physical exercises either in the open spaces of the town +or in the field.”</p> + +<p>Two points, however, deserve our attention. The +first is that the school is run as a miniature republic. +The second is the calibre of the instructors. “The instructors,” +says our zealous humanist, “are not men +from the dregs of human society nor such as are useless +for other occupations, but the choice of all the +citizens, persons whose standing in the Republic is +known and who very often have access to the highest +positions of the state.”</p> + +<p>The last phrase again transports me back to the +modern world. I see this fine humanist ideal budding +in another place. This time it is a summer school in +the hills of New Hampshire, where the children govern +themselves in the classroom, where there is no punishment +except temporary exclusion from the group, and +where, above all, each instructor is chosen because of<span class="pagenum" id="Page_93">93</span> +his creative practice in the subject which he teaches: a +highly gifted composer teaches music, an athlete teaches +gymnastics, a poet teaches literature. Then I think +of all the casual and wasted talents of people who for +little more than the asking would share their love of +the arts and sciences with little children, if only those +who are in charge of little children were not too blind +or too fearful to make use of them. Faraday’s classic +lectures on the physics of the candle, and Ruskin’s +addresses to a young ladies’ boarding school on the +function of literature—such things might be multiplied. +It is not the creation of this utopian method that is +difficult; for the thing has already been done: what we +need is its extension. Then children might come to +school as gaily as they do in Peterborough, N. H., on +the lush summer mornings; and people would not turn +their backs on learning any more than they would turn +their backs on life. If anyone thinks that Johann +Andreæ’s prescription for a teaching staff is an impossible +one, let him visit the Peterborough School, and +examine its records and achievements.</p> + +<p>It remains to record the further stages of learning. +The halls of the central citadel are divided into twelve +departments, and except for the armory, the archives, +the printing establishment, and the treasury, these halls +are devoted entirely to the arts and sciences.</p> + +<p>There is, to begin with, a laboratory of physical +science. “Here the properties of metals, minerals, and +vegetables, and even the life of animals, are examined, +purified, increased, and united for the use of the human +race and in the interests of health.... Here men learn +to regulate fire, make use of air, value the water, and +test the earth.”</p> + +<p><span class="pagenum" id="Page_94">94</span></p> + +<p>Next to this laboratory is a Drug Supply House, +where a pharmacy is scientifically developed, for the +curing of physical disease, and adjoining this is a school +of medicine, or as Andreæ reports, “a place given over +to anatomy.... The value of ascertaining the location +of the organs and of assisting the struggles of nature +no one would deny, unless he be as ignorant of himself +as are the barbarians.... The inhabitants of Christianopolis +teach their youth the operations of life and +the various organs, from the parts of the physical +body.”</p> + +<p>We come now then to a Natural Science laboratory +which is in effect a Museum of Natural History, an +institution founded in Utopia a century and a half +before a partial and inadequate substitute—a mere extension +of the curio chamber of a Country House—was +presented to an admiring world as the British Museum. +“This,” as Andreæ says, “cannot be too elegantly described,” +and I heartily agree with him; for he paints +the picture of a museum which the American Museum +at New York or South Kensington in London has only +begun to realize within the last decade or two of their +existence.</p> + +<p>“Natural history is here seen painted on the walls in +detail, and with greatest skill. The phenomena of the +sky, views of the earth in different regions, the different +races of men, representations of animals, the forms of +growing things, classes of stones and gems, are not only +on hand and named, but they even teach and make +known their nature and qualities.... Truly is not +recognition of things of the earth much easier of competent +demonstration if illustrative materials are at +hand and if there is some guide to the memory? For<span class="pagenum" id="Page_95">95</span> +instruction enters altogether more easily through the +eyes than through the ears, and much more pleasantly +in the presence of refinement than among the base. +They are deceived who think it is impossible to teach +except in dark caves and with a gloomy brow. A liberal +minded man is never so keen as when he has his instructors +on confidential terms.”</p> + +<p>Going farther, we find a mathematics laboratory and +a department of mathematical instruments. The first +is “remarkable for its diagrams of the heavens, as the +hall of physics for its diagrams of the earth.... A +chart of the star-studded heavens and a reproduction +of the whole shining host above were shown,” ... and +also “different illustrations representing tools and +machines, small models, figures of geometry; instruments +of the mechanical arts, drawn, named, and explained.” +I cannot help expressing my admiration here +for the concrete imagination of this remarkable scholar: +he deliberately anticipated, not in the vague, allegorical +form that Bacon does, but as lucidly as an architect +or a museum curator, the sort of institute which South +Kensington, with its Departments of Physical and +Natural Science, or perhaps the Smithsonian in America, +has just begun to resemble. If our museums had +begun with the ideal Andreæ had in mind, instead of +with the miscellaneous rubbish which was the nucleus of +their collections—and still remains the nucleus in many +of the less advanced institutions—the presentation of +the sciences would be a more adequate thing than it is.</p> + +<p>Does Andreæ leave the fine arts out of his picture? +By no means. “Opposite the pharmacy is a very roomy +shop for pictorial art, an art in which the city takes +the greatest delight. For the city, besides being decorated<span class="pagenum" id="Page_96">96</span> +all over with pictures representing the various +phases of the earth, makes use of them especially in +the instruction of youth and for rendering learning +more easy.... Besides, pictures and statues of +famous men are to be seen everywhere, an incentive +of no mean value to the young for striving to imitate +their virtue.... At the same time also, the beauty of +forms is so pleasing to them that they embrace with a +whole heart the inner beauty of virtue itself.”</p> + +<p>At the summit of art and science we naturally find +in Christianopolis the temple of religion. Alas! the +hand of Calvin has been busy in Christianopolis—recollect +that Andreæ once lived in Geneva and admired its +ordinances—and attendance at prayers is compulsory. +In order to get an idea of this great circular temple, +three hundred sixteen feet in circumference and seventy +feet high, we must think of a colossal moving picture +theater in a modern metropolis. The comparison is not +essentially sacrilegious; and I believe that those who +will take the trouble to look below the surface will find +without difficulty the common denominator between the +profane and the ecclesiastical institution. (Attendance +at motion pictures, I must quickly add for the benefit +of the future historian, has not yet been made compulsory +in the modern metropolis.)</p> + +<p>One-half of the temple is where the public gatherings +take place; and the other is reserved for the distribution +of the sacraments and for music. “At the same time, +the sacred comedies, by which they set so much store, +and are entertained every three months, are shown in +the temple.”</p> + +<p><span class="pagenum" id="Page_97">97</span></p> + +<h3>8</h3> + +<p>We have discussed folk, work, and place in Christianopolis; +and we have dealt in an admittedly sketchy +fashion with culture and art. We must now turn attention +to the polity; and here we must note that Andreæ’s +description shifts for once to an allegorical plane, and +departs not a little from the realism of his treatment +of science and the arts.</p> + +<p>At the bottom of the polity there are glimpses of a +local industrial association, meeting in the common +halls that are provided in the towers of each of the +industrial quarters; and we gather that to represent +the city at large twenty-four councilmen are chosen, +while as the executive department there is a triumvirate +consisting of a Minister, a Judge, and a Director of +Learning, each of whom is married, for metaphorical +point, to Conscience, Understanding, and Truth, respectively. +“Each one of the leaders does his own duty, +yet not without the knowledge of others; all consult +together in matters that concern the safety of the +state.”</p> + +<p>In the censorship of books, Christianopolis reminds +us of the Republic; in the exclusion of lawyers it calls +up nearly every other utopia; and in its attitude +towards crime it has a temperance and leniency that is +all its own, for “the judges of this Christian city observe +this custom especially, that they punish most +severely those misdeeds which are directed straight +against God, less severely those which injure men, and +lightest of all those who harm only property. As the +Christian citizens are always chary of spilling blood,<span class="pagenum" id="Page_98">98</span> +they do not willingly agree upon the death sentence as +a form of punishment.... For anyone can destroy a +man but only the best can reform.”</p> + +<p>How shall we sum up this government? Let Andreæ +speak his own words; for he has reached the innermost +shrine of Christianopolis and perceives the center of +activity in the state.</p> + +<p>“Here religion, justice, and learning have their +abode, and theirs is the control of the city.... I often +wonder what people mean who separate and disjoint +their best powers, the joining of which might render +them blessed as far as may be on earth. There are those +who would be considered religious, who throw off all +things human; there are some who are pleased to rule, +though without any religion at all; learning makes a +great noise, flattering now this one, now that, yet applauding +itself most. What finally may the tongue do +except provoke God, confuse men, and destroy itself? +So there would seem to be a need of co-operation which +only Christianity can give—Christianity which conciliates +God with men and unites men together, so that +they have pious thoughts, do good deeds, know the +truth, and finally die happily to live eternally.”</p> + +<p>There are some who might object to this statement +on the ground that it smacked too heartily of supernatural +religion; but it remains just as valid if we +translate it into terms whose theological reactions have +been neutralized. To have a sense of values, to know +the world in which they are set, and to be able to distribute +them—this is our modern version of Andreæ’s +conception of religion, learning, and justice. A little +search might uncover another expression of the Humanist<span class="pagenum" id="Page_99">99</span> +ideal as complete and magnificent as this; but I +doubt if it would find a better one. In essence, this +blunt and forthright German scholar is standing +shoulder to shoulder with Plato: his Christianopolis is +as enduring as the best nature of men.</p> +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> +<p><span class="pagenum" id="Page_101">101</span></p> + +<h2 class="nobreak" id="CHAPTER_FIVE"><span id="toclink_101"></span>CHAPTER FIVE</h2> + +<div class="blockquot hang2"> + +<p>How Bacon and Campanella, who have a great reputation +as utopians, are little better than echoes of +the men who went before them.</p> +<hr class="chap x-ebookmaker-drop"> +<div> </div> +</div></div> + +<div class="chapter"> +<p><span class="pagenum" id="Page_103">103</span></p> + +<h2 class="nobreak" id="CHAPTER_5">CHAPTER FIVE</h2> +</div> + +<h3>1</h3> + +<p><span class="firstword">A Genoese</span> sea-captain is the guest of a Grand +Master of the Knights Hospitaller. This sea-captain +tells him of a great country under the equator, dominated +by the City of the Sun. The outward appearance +of this country is a little strange—the city with its +seven rings named after the seven planets, and its four +gates that lead to the four quarters of the earth, and +the hill that is topt by a grand temple, and the walls +covered with laws and alphabets and paintings of natural +phenomena, and the Rulers—Power, Wisdom, and +Love—with the learned doctors, Astrologus, Cosmographus, +Arithmeticus, and their like: it is an apparition +such as never yet was seen on land or sea. Small +wonder, for this City of the Sun existed only in the +exotic brain of a Calabrian monk, Tommaso Campanella, +whose Utopia existed in manuscript before +Andreæ wrote his Christianopolis.</p> + +<p>We shall not stay long in the City of the Sun. After +we have become familiar with the outward color and +form of the landscape, we discover, alas! that it is not +a foreign country we are exploring, but a sort of picture +puzzle put together out of fragments from Plato +and More. As in the Republic, there is a complete +community of property, a community of wives, and an +equality of the sexes; as in Utopia, the younger people +wait upon the elders; as in Christianopolis, science is<span class="pagenum" id="Page_104">104</span> +imparted, or at least hinted at, by demonstration. +When one subtracts what these other Utopian countries +have contributed, very little indeed remains.</p> + +<p>But we must not neglect to observe two significant +passages. One of them is the recognition of the part +that invention might play in the ideal commonwealth. +The people of the City of the Sun have wagons that are +driven by the wind, and boats “which go over the waters +without rowers or the force of the wind, but by a marvelous +contrivance.” There is a very clear anticipation +of the mechanical improvements which began to multiply +so rapidly in the eighteenth century. At the tale +end of the sea-captain’s recital, the Grand Master exclaims: +“Oh, if you knew what our astrologers say of +the coming age, that has in it more history within a +hundred years than all the world had in four thousand +years before! Of the wonderful invention of printing +and guns, and the use of the magnet....” With the +mechanical arts in full development, labor in the City +of the Sun has become dignified: it is not the custom to +keep slaves. Since everyone takes his part in the common +work, there is not more than four hours’ work to +be done per day. “They are rich because they want +nothing; poor because they possess nothing; and consequently +they are not slaves to circumstances, but +circumstances serve them.”</p> + +<p>The other point upon which Campanella’s observation +is remarkably keen is his explanation of the relation +of private property and the private household to +the commonwealth. Thus:</p> + +<p>“They say that all private property is acquired and +improved for the reason that each one of us by himself +has his own home and wife and children. From this<span class="pagenum" id="Page_105">105</span> +self-love springs. For when we raise a son to riches +and dignities, and leave an heir to much wealth, we +become either ready to grasp at the property of the +state, if in any case fear should be removed from the +power which belongs to riches and rank; or avaricious, +crafty, and hypocritical, if any is of slender purse, +little strength, and mean ancestry. But when we have +taken away self-love, there remains only love for the +state.”</p> + +<p>How shall the common Utopia keep from being neglected +through each one’s concern for his little private +utopia?</p> + +<p>This is the critical problem that our utopians have +all to face; and Campanella loyally follows Plato in his +solution. It is perhaps inevitable that each utopian’s +personal experience of life should enter into his solution, +and overwhelmingly give it color; and here the +limitations of our utopians are plain. More and +Andreæ are married men, and they stand for the individual +family. Plato and Campanella were bachelors, +and they proposed that men should live like monks or +soldiers. Perhaps these two camps are not so far away +as they would seem. If we follow the exposition of that +excellent anthropologist, Professor Edward Westermarck, +we shall be fairly well convinced, I believe, that +marriage is a biological institution, and thorough promiscuity +is, to say the least, an unusual form of mating. +Plato perhaps recognized this when he left us in doubt +as to whether a community of wives would be practiced +by his artisans and husbandmen. So he perhaps paves +the way for a solution by which the normal life for the +great majority of men would be marriage, with its individual +concerns and loyalties, whilst for the active,<span class="pagenum" id="Page_106">106</span> +creative elements in the community a less secluded form +of mating would be practiced. The painter, Van Gogh, +has given us a kernel to chew on when he says that the +sexual life of the artist must be either that of the monk +or the soldier, for otherwise he is distracted from his +creative work.</p> + +<p>We may leave this question in the air, as long as we +realize that all our utopias rest upon our ability to discover +some sort of a solution.</p> + +<h3>2</h3> + +<p>Francis Bacon’s New Atlantis is not a utopia in the +sense that I have explained our principle of selection in +the preface to the bibliography. It is only a fragment, +and not very good as fragments go; and it would drop +out altogether from our survey were it not for the +hugely over-rated reputation that Bacon has as a +philosopher of natural science—indeed, as <em>the</em> philosopher +after Aristotle.</p> + +<p>The greater part of Bacon’s ideas are anticipated +and more amply expressed by Andreæ. When we have +deleted Bacon’s multitudinous prayers and exhortations, +when we have disposed of his copious descriptions +of jewels and velvets and satins and ceremonial regalia, +we find that the core of his commonwealth is Salomon’s +House, sometimes known as the College of the Six Days’ +Works; which he describes as the noblest foundation +that ever was upon earth, and the lantern of the +kingdom.</p> + +<p>The purpose of this foundation is the “knowledge of +the causes and secret motions of things; and the enlarging +of the bounds of human empire, to the effecting of<span class="pagenum" id="Page_107">107</span> +all things possible.” The material resources of this +foundation are manifold. It has laboratories dug into +the sides of hills, and observatories with towers half a +mile high; it has great lakes of salt and fresh water +which seem to anticipate the marine laboratories we +know today; and it has engines for setting things in +motion. Besides this, there are spacious houses where +physical demonstrations are made, and sanatoria where +various novel cures are attempted; there are experimental +agricultural stations, too, where grafts and +crosses are tried. Add to this pharmaceutical laboratories, +industrial laboratories, and numerous houses +devoted to such things as experiments with sounds, +lights, perfumes, and tastes—which Bacon presents in +a wild farrago without any regard to the essential +sciences to which the work he describes is related—and +one has a tally of the “riches of Salomon’s House.”</p> + +<p>Twelve fellows of the college travel into foreign lands +to bring back books and abstracts, and reports on +experiments and inventions. Three make a digest +of experiments. Three collect the experiments of all +the mechanical arts, and also of practices which are not +brought into the arts. Three try new experiments. +Three devote themselves to classifications; and another +three, known as dowry men or benefactors, look into +the experiments of their fellows and cast about for +means of applying them to human life and knowledge. +Three fellows consult with the whole body of scientific +workers and plan new channels of investigation; and +three, who are called interpreters of nature, attempt to +raise the results of particular investigations into +general observations and axioms.</p> + +<p>In telling all this, as in the rest of his New Atlantis,<span class="pagenum" id="Page_108">108</span> +Bacon is incredibly childish and incoherent: he gives +such a description of Salomon’s House as a six-year-old +schoolboy might give of a visit to the Rockefeller +Foundation. Beneath these maladroit interpretations, +however, we see that Bacon had a grasp on some of the +fundamentals of scientific research, and of the part that +science might play in the “relief of man’s estate.” It +is nothing more than a hint, this New Atlantis; but a +word to the wise is enough; and as we look about the +modern world we see that, in its material affairs at any +rate, the great scientific institutes and foundations—the +United States Bureau of Standards, for one—play +a part not a little like that of the College of the Six +Days’ Works.</p> + +<p>Campanella with his dream of powerful mechanical +inventions, in which he had been anticipated by +Leonardo, and Bacon with his sketch of scientific institutes—with +these two utopians we stand at the entrance +to the utopia of means; that is to say, the place in +which all that materially contributes to the good life +has been perfected. The earlier utopias were concerned +to establish the things which men should aim for in life. +The utopias of the later Renascence took these aims +for granted and discussed how man’s scope of action +might be broadened. In this the utopians only reflected +the temper of their time; and did not attempt to remold +it. As a result of our preoccupation with the means, +we in the Western World live in an inventor’s paradise. +Scientific knowledge and mechanical power we have to +burn; more knowledge and more power than Bacon or +Campanella could possibly have dreamed of. But today +we face again the riddle that Plato, More, and<span class="pagenum" id="Page_109">109</span> +Andreæ sought to answer: what are men to do with their +knowledge and power?</p> + +<p>As we skip here and there through the Utopias of the +next three centuries, this question gets more deeply +impregnated in our minds.</p> +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> +<p><span class="pagenum" id="Page_111">111</span></p> + +<h2 class="nobreak" id="CHAPTER_SIX"><span id="toclink_111"></span>CHAPTER SIX</h2> + +<div class="blockquot hang2"> + +<p>How something happened in the eighteenth century +which made men “furiously to think,” and how a +whole group of utopias sprang out of the upturned +soil of industrialism.</p> +<hr class="chap x-ebookmaker-drop"> +<div> </div> +</div></div> + +<div class="chapter"> +<p><span class="pagenum" id="Page_113">113</span></p> + +<h2 class="nobreak" id="CHAPTER_6">CHAPTER SIX</h2> +</div> + +<h3>1</h3> + +<p><span class="firstword">There</span> is a gap in the Utopian tradition between the +seventeenth century and the nineteenth. Utopia, the +place that must be built, faded into no-man’s land, +the spot to which one might escape; and the utopias of +Denis Vairasse and Simon Berington and the other +romancers of this in-between period are in the line of +Robinson Crusoe rather than the Republic.</p> + +<p>One finds the clue to this lapse in Tiphaigne de la +Roche’s Giphantia, a sketch of what was and what is +and what will be, and in particular, an inquiry into the +“Babylonian” mode of life. The author of Giphantia +tells a parable about Sophia, the incarnation of Wisdom, +who rejects the offers of the spendthrift, the +merchant, the soldier, and the student, and accepts +the suit of a diffident fellow who had retired in solitude +to the country, to spend his days like a cultivated +gentleman. One remembers the way in which Montaigne +spent his declining years; one remembers Voltaire; and +one sees how deeply the ideal of Robinson Crusoe—a +cultivated Robinson Crusoe, surrounded with books +and beyond the reach of any king and court—colored +the deepest aspirations of this period. Rousseau, writing +about the corrupting influence of the arts and +sciences, and Chateaubriand, seeking the noble savage +in the American wilderness and finding him in his own +bosom—these men struck the dominating note of the<span class="pagenum" id="Page_114">114</span> +eighteenth century. In a society that was already +painfully artificial and “arranged” the institutes of +Lycurgus and Utopus must have seemed as repressive +as those of Louis XIV. So almost two centuries pass +before we find any fresh regions to explore in Utopia.</p> + +<h3>2</h3> + +<p>The Utopia of Sir Thomas More, and those of the +later men of the Renascence, arose, as I have pointed +out, from the contrast between the possibilities that lay +open beyond the sea and the dismal conditions that +attended the breakdown of the town economy of the +Middle Age. Like Plato’s Republic, it attempted to +face the difficult problem of transition.</p> + +<p>In the course of the next three centuries the adventure +of exploring and ransacking strange countries +loses its hold upon men’s imagination; and a new type +of activity becomes the center of interest. The conquest +of alien countries and the lure of gold do not +indeed die out with this new interest; but they are +subordinated to another type of conquest—that which +man seeks to effect over nature. Here and there, particularly +in Great Britain, untrained men “with a practical +turn” begin to busy themselves with improving +the mechanical apparatus by which the day’s labor is +done. A retired barber, named Arkwright, invents a +spinning frame, a Scotchman named MacAdam discovers +a new method of laying roads; and out of +a hundred such inventions during the late eighteenth +and early nineteenth centuries a new world comes +into existence—a world in which energy derived from +coal and running water takes the place of human<span class="pagenum" id="Page_115">115</span> +energy; in which goods manipulated by machinery +take the place of goods woven or sawed or hammered +by hand. Within a hundred years the actual world +and the idola were transformed.</p> + +<p>In this new world of falling water, burning coal, and +whirring machinery, utopia was born again. It is easy +to see why this should have happened, and why about +two-thirds of our utopias should have been written +in the nineteenth century. The world was being visibly +made over; and it was possible to conceive of a different +order of things without escaping to the other side of +the earth. There were political changes, and the monarchic +state was tempered by republicanism; there were +industrial changes, and two hungry mouths were born +where one could feed before; and there were social +changes—the strata of society shifted and “faulted,” +and men who in an earlier period would have been +doomed to a dull and ignominious round, perhaps, +took a place alongside those whom inheritance had +given all the privileges of riches and breeding.</p> + +<p>In contrast to all these fresh possibilities were the +dismal realities which were easily enough perceived by +people who stood outside this new order, or who by +temperament revolted against the indignities and repressions +and vilenesses that accompanied it. It is +not my particular business here to deal with the facts +of history; but unless one understands the facts of +history, the utopias which I am about to present lose +a good part of their meaning. Those machines whose +output was so great that all men might be clothed; +those new methods of agriculture and new agricultural +implements, which promised crops so big that all men +might be fed—the very instruments that were to give<span class="pagenum" id="Page_116">116</span> +the whole community the physical basis of a good life +turned out, for the vast majority of people who possessed +neither capital nor land, to be nothing short of +instruments of torture.</p> + +<p>I do not speak too harshly of the early industrial +age; it is impossible to speak too harshly. Take the +trouble to read Robert Owen’s “Essay on the Formation +of Character” (Manchester: 1837) and learn +what conditions were like in a model factory run by +an enlightened employer: it is a picture of unmitigated +brutality. One must go back to the blackest periods +of ancient slavery for a parallel, if indeed one would +find it, for the Pyramids that were built under the lash +have a certain grandeur and permanence which justify +their existence, whilst the goods which were produced +in Yorkshire through the maimed bodies of pauper +children proved to be as impermanent as the lives that +were sacrificed in making them.</p> + +<p>Those who were inside this new order—the Gradgrinds +and Bounderbys whom Dickens pictures in +“Hard Times”—sought to realize their utopia of the +Iron Age on earth. When we are through with the +genuine utopians we shall examine the idola by which +all the “practical” men of the nineteenth century, Marx +as well as Macaulay, patterned their behavior. Those +who stood out against this new order were not so much +opposed to the new methods as to the purposes for +which they were being used: they felt that an orderly +conquest of Nature had turned into a wild scramble +for loot, and that all the goods industrialism promised +were being lost, for the benefit of a few aggressive and +unsocialized individuals. With the host of critics and +interpreters and reformers that arose in the nineteenth<span class="pagenum" id="Page_117">117</span> +century we shall have a little reckoning to make presently: +those who concern us here however belong to the +stock of Plato, More, and Andreæ, in that they attempted +to see society as a whole, and to protect a +new order which would be basically sound as well as +superficially improved. Yet with the exception of the +utopias which revolted against industrialism these +nineteenth century essays are partial and one-sided; +for they tend to magnify the importance of the industrial +order as much as Gradgrind and Bounderby did, +and in doing this they lose sight of the whole life of +man. These industrial utopias are no longer concerned +with values but with means; they are all instrumentalist. +I doubt whether an intelligent peasant in India +or China would get out of the whole batch of these +utopias a single idea which would have any bearing on +the life that he has experienced—so little of human +significance remains when the problems of mechanical +and political organization have been disposed of!</p> + +<p>One symptom of this lack of individuality, this lack +of what, in the old-fashioned sense used to be called a +philosophy, is the fact that we can treat all these industrial +utopias in groups. The first of these group-utopias +I shall call, perhaps somewhat arbitrarily, the +Associationists.</p> + +<h3>3</h3> + +<p>Among the Associationists, the most influential +utopian is Charles François Marie Fourier. He was +a prolific and incoherent writer, and his Utopia, if the +truth be told, exists as <span lang="la">disjecta membra</span> rather than as +a single work; but in his case I make an exception to +the criterion of selection; because in every other respect<span class="pagenum" id="Page_118">118</span> +he has a claim upon our attention. This Fourier was a +dry little French commercial traveller, whose personal +fortune was lost in the French revolution and whose +hopes for founding a real eutopia were blasted by the +July revolution of 1830. Again and again he transferred +himself from one line of goods to another in +order to increase the area of the territory he covered +and learn more of the workings of society; and so in +his writings a wealth of concrete detail goes hand in +hand with personal crotchets and the opinionativeness +which arises almost inevitably out of an undisciplined +solitude. What follows is a distillation of Fourier’s +thought, with the lees and orts left in the bottom of the +flask.</p> + +<p>Fourier differs largely from the early utopians +in that he is concerned first of all not with modifying +human nature but with finding out what it actually is. +His utopia is to be based upon an understanding of +man’s actual physical and mental makeup, and its institutions +are to be such as will permit man’s original +nature to function freely. The motive which draws +his community together is attraction; the power which +sets his institutions going is “the passions.” Under the +head of passions—the original biological equipment—Fourier +gives a list of tendencies which corresponds +roughly with the modern psychologist’s list of instincts.</p> + +<p>Fourier takes these passions as “given”; his utopia +is not designed to “effect any change in our passions +... their direction will be changed without +changing their nature.” As Brisbane says in his Introduction +to Fourier’s philosophy, social institutions +are to these passional forces what machinery is to material +forces. A good community, according to<span class="pagenum" id="Page_119">119</span> +Fourier, is one which will bring all these passions into +play, in their complex actions and interactions.</p> + +<p>As in the Republic, the ideal behind Fourier’s utopia +is harmony; for man has a threefold destiny; namely, +“an industrial destiny, to harmonize the material world; +a social destiny, to harmonize the passional or moral +world; and an intellectual destiny, to discover the laws +of universal order and harmony.” What was at fault +with modern civilized societies was that they were incomplete, +and in their functioning they created a social +dissonance. To overcome this, says Fourier, men must +unite into harmonious associations which will give play +to all their activities, and which, by erecting common +institutions, will do away with the waste arising in +the individual’s attempts to do for himself all the things +which would be done by a complete community.</p> + +<p>For this perfect association Fourier provides minute +plans and tables; but the general plan can be outlined +with brevity.</p> + +<p>First of all, Fourier, too, goes back to the valley +section. The initial nucleus of his utopia is to consist +of a company of 1,500 or 1,600 persons, owning a good +stretch of land comprising at least a square league. +Since this experimental phalanx, as Fourier called it, +would have to stand alone, and without the support +of neighboring phalanxes, there will in consequence of +this isolation be many gaps in “attraction,” and “many +passional calms to dread in its workings.” To overcome +this, Fourier insists that it is necessary to locate the +phalanx on soil fit for a variety of functions. “A flat +country, such as Antwerp, Leipsic, Orleans, would be +totally unsuitable ... owing to the uniformity of +land surface. It will therefore be necessary to select<span class="pagenum" id="Page_120">120</span> +a diversified region, like the surroundings of Lausanne, +or at the very least, a fine valley, provided with a stream +of water and a forest, like the valley of Brussel or of +Halle.”</p> + +<p>This domain would be laid out in fields, orchards, +vineyards, and so forth, according to the nature of the +soil and industrial requirements. By devotion to horticulture +and arboriculture, Fourier figures, an intensive +development would supply abundantly the needs of the +colony. The main economic occupation of the phalanx +would be agricultural—this is perhaps the great distinction +between Fourier and later Utopians—but all +the arts would be practiced within the phalanstery, +since otherwise the association would be incomplete.</p> + +<p>The principle of the association is concretely embodied +in a vast edifice in the center of the domain: +“a palace complete in all its appointments serving as +the residence of the associates. In this palace there +are three wings, corresponding to the Material, the +Social, and the Intellectual domains. In one wing are +the workshops and halls of industry. In another are +the library, the scientific collections, museums, artists’ +studios, and the like. In the center, devoted to the +social element, are banquet halls, a hall of reception, +and grand salons. At one end of the palace is a Temple +of the Material Harmonies, devoted to singing, music, +poetry, dancing, gymnastics, painting, and so forth. +At the other end is the Temple of Unityism, to celebrate +with appropriate rites man’s unity with the universe. +On the summit there is an observatory with +telegraph and signal tower, for communication with +other phalanxes.</p> + +<p>The phalanx men are associationists; but it follows<span class="pagenum" id="Page_121">121</span> +from Fourier’s theory of the passions that they have +private interests as well as public ones; and these +private interests are permitted to flourish as long as +they do not interfere with social solidarity. Thus they +avoid the waste inherent in private housekeeping by +having public kitchens, where, incidentally, the children +are trained from an early age at cooking, as they are +today in one or two experimental schools: nevertheless +it is possible to dine in solitude as well as in company. +By the same token, every member of the phalanx is +guaranteed a minimum of food, clothing, lodging, and +even amusements without respect to work; at the same +time, private property is sanctioned, and each member +extracts from the common store a dividend in proportion +to the amount of stock he holds in the association. +This dividend, it must be qualified, is considerably reduced +by the fact that a system of profit sharing replaces +the pure wage system. There is thus a sort of +balance between private self-seeking and the maintenance +of the public good.</p> + +<p>In order to manufacture goods economically, large +scale production is introduced wherever possible, and +the division of labor is forced to its ultimate limits. +Fourier takes account of the resulting monotony, however, +and suggests that the monotony be corrected by +having recourse to changing tasks and occupations +from time to time. In commercial exchange, the +phalanx acts as a unit; it constitutes a great self-governing +body which traffics in surplus goods with +similar associations, without any middleman, in something +of the manner, perhaps, that the Co-operative +Wholesale Societies do today.</p> + +<p>By abolishing the individual household, the phalanx<span class="pagenum" id="Page_122">122</span> +gives a new freedom to women; and Fourier does not +see how it is possible to maintain the system of monogamic +proprietorship once women have a free choice +of mates. So the women of the phalanx are not intellectual +nonentities; and since they no longer preside +over the individual home, they help run the whole +community. Is it necessary to add the common +nurseries, the common schools, the informal education +of the children, and the number of other things which +follow from this emancipation?</p> + +<p>Perhaps one of the most remarkable characteristics +of this utopia is its utilization of a moral equivalent +for war, long before Professor William James invented +the phrase. One of the great functions of the phalanx +is the assemblage of productive armies even as “civilization” +assembles destructive ones. There is a fine +passage in which Fourier pictures an industrial army +of golden youths and maidens, “instead of devastating +thirty provinces in a campaign, these armies will have +spanned thirty rivers with bridges, re-wooded thirty +barren mountains, dug thirty trenches for irrigation, +and drained thirty marshes.” It is for lack of such +industrial armies, says Fourier, that civilization is unable +to produce anything great.</p> + +<h3>4</h3> + +<p>What strikes us when we put together the fragments +of Fourier’s utopia—as one might put together a jigsaw +puzzle—is the fact that he faces the variety and +inequality of human nature. Instead of erecting a +standard for men to live up to, and rejecting mankind +as unfit for utopia because the standard is far beyond<span class="pagenum" id="Page_123">123</span> +its height, the standard itself is founded upon the utmost +capacity which a community might be able to +exhibit. Fourier meets human nature half-way: he +endeavors to project a society which will give regular +channels to all its divergent impulses, and prevent them +from spilling unsocially all over the landscape. In his +statement of this aim there are plenty of weaknesses +and absurdities; and I confess that it is hard to take +this pathetic little man seriously; but when one has +grappled with Fourier’s thought one discovers that +there is something to take.</p> + +<p>Fourier died without persuading anyone to give a +trial to his scheme of association; and yet his work +was not without its practical influence. The Brook +Farm experiment in America was a fumbling attempt to +plant a phalanstery without paying any attention to +the conditions which Fourier would have rigorously +imposed; and the “familistere” of the great steel works +of Godin at Guise, in France, is another direct result +of Fourier’s inspiration. He remains, I believe, the +first man who had a plan for colonizing the wilderness +of industrial barbarism that existed at the beginning +of the nineteenth century, and redeeming that wilderness +to civilization.</p> + +<h3>5</h3> + +<p>The name of Robert Owen is usually associated with +utopianism; but his work belongs more to the “real” +world than to the idola of utopia; and I pass over him +with the briefest mention, for his projects for a model +industrial town have more of the flavor of a poor colony +than that of a productive human society. Let us grant +him good intentions, organizing ability, and moral<span class="pagenum" id="Page_124">124</span> +fervor: without doubt he is a noble figure, even when +his attitude is strained and his tone strident. The +series of essays he wrote on love and marriage are +marked by fine sympathy and common sense; and it +is to be regretted that they are not as widely known +as his plans for a new moral world. If this little note +can repair the neglect, I have done Owen ample justice: +as an active figure in English and American public life +he is properly a subject for the social historian. With +Owen I must also dismiss John Ruskin, who began in +the last quarter of the nineteenth century to develop +plans for a “Guild of St. George.” This guild was to +form a little island of honest labor and sound education +in the midst of the turbid sea of industrialism; but it +did not embrace the whole of society, and it was utopian +only in the sense that the Oneida Community, let us +say, was utopian. While they are full of pregnant +suggestions, the plans for the Guild are as fragmentary +as the New Atlantis.</p> + +<h3>6</h3> + +<p>One of the neglected utopias of the mid-nineteenth +century is that of James Buckingham.</p> + +<p>James Buckingham was one of those erratic men +of affairs which the fertile soil of British individualism +produces, and which hard British common sense persistently +ignores. Like Owen, Buckingham was acquainted +with industrial and commercial affairs from +the inside: he travelled widely and wrote upon various +matters with that copious, amateurish dogmatism and +spirit which marks him, perhaps, as the philistine +counterpart of John Ruskin. If the utopias of the +past express the ideals of the soldier, the farmer, and<span class="pagenum" id="Page_125">125</span> +the artisan, the community which Buckingham projected +represents the ideal of the bourgeoisie. Buckingham’s +Victoria is the ideal aspect of that Coketown +which in a later chapter we shall attempt to describe.</p> + +<p>We talk loosely of the individualism of the nineteenth +century; but in reality it was a period that was thriving +with associations. The scope of joint stock companies +and philanthropic societies had immeasurably widened. +Along with the Mudfog Association, “for the advancement +of everything,” which Dickens satirized, there +sprang up a hundred different societies for performing +some special function in the industrial system or realizing +some particular purpose in society. Buckingham +gives us a picture of his contemporaries which is also +a criticism:</p> + +<p>“We have the government of the country itself, passing +acts of parliament for the better drainage of towns, +and a more ample supply of water and air for ventilation.... +Hence, too, arise associations of noblemen +and others for building model lodging houses for +the labouring classes; associations for improving the +dwellings of the poor; societies for providing baths and +bath houses for families unable to procure such conveniences +for themselves; associations for establishing +suburban villages for the working classes, and to get +them at night at least out of the crowded haunts and +vicious atmosphere of the towns. And hence we have +Temperance Societies, Tract Societies, Home Missions, +Asylums for Repentant Magdalens, Homes for Seaman +out of Employ, and Houses of Refuge for the Destitute, +with soup kitchens and other modes of temporary +relief....”</p> + +<p><span class="pagenum" id="Page_126">126</span></p> + +<p>What does this all come to? Let Buckingham +answer:</p> + +<p>“They are, after all, mere palliatives, and do not +reach the seat of the disease.... This can only +be done by uniting the disjointed efforts of all these +well-meaning but partially curative bodies into one, +in order to achieve, by their union of means, influence, +and example, the erection of a “Model Society,” with +its model farms, model pastures, model mines, model +manufactures, model town, model schools, model workshops, +model kitchens, model libraries, and places of +recreation, enjoyment, and instruction; all of which +could be united in one new Association.”</p> + +<p>Without inquiring too closely into what a model +pasture may be, we may admit that the notion behind +Buckingham’s proposal was not unsound. The industrial +society of his day was in an inchoate, indeed +in a chaotic state. In order to sift out the necessary +institutions and put them on a firm basis, it was the +better part of wisdom to start anew on a fresh area +of land and attempt to plan the development of the +community as a whole. It is true that in this proposal +of Buckingham’s there is none of Fourier’s brilliant +intuitions of a true social order, and none of Ruskin’s +critical inquiry into what composed a good life: +Buckingham took contemporary values for granted. +What he sought to do was to realize these values completely, +and in orderly fashion. Here are the elements +of his proposal.</p> + +<p>There is to be formed a model town association, with +a limited liability, for the purpose of building a new +town called Victoria. The town is to contain every +improvement in “position, plan, drainage, ventilation,<span class="pagenum" id="Page_127">127</span> +architecture, supply of water, light, and every other +elegance and convenience.” Its size is to be about a +mile square and the number of inhabitants is not to +exceed 10,000. A suitable variety of manufactures +and handicraft trades is to be established near the edge +of the town; and the town itself is to be surrounded by +farm land 10,000 acres broad. All of the lands, houses, +factories, and materials are to be the property of the +company, and not of any individual; and this property +is to be held for the benefit of all in proportion as their +shares entitle them. No person is to be a member of +the company or an inhabitant of the town except one +who is a bona fide shareholder to the extent of at least +twenty pounds, and who is ready to subscribe to a +drastic series of blue laws which, while permitting freedom +in religious worship and preventing child labor, do +away with liquor, drugs, and even tobacco.</p> + +<p>In addition to these provisions there are to be common +laundries, kitchens, refectories, and nurseries; and +medical advice is to be given free, at home or in the +hospital, as in the army and navy. Education is to be +undertaken by the community. Justice, it should be +noted by those who are acquainted with an experiment +which has recently been started in New York, is to be +administered by competent arbitrators under a written +code of laws, without the expense, delay, and uncertainty +of ordinary legal proceedings. All members are +to sign declarations accepting arbitration and waiving +other legal proceedings against members of the +company.</p> + +<p>All these affairs, especially the manner in which the +town is to be built, are worked out in considerable detail; +thus the size and character of the houses are set<span class="pagenum" id="Page_128">128</span> +forth on the plan, and it is provided that each workingman +is to occupy at least one entire and separate +room for himself; whilst each married couple without +children gets two rooms, and each family in which there +are children is to occupy at least three rooms for domestic +purposes. I have set down all these details +baldly because the plan itself is a bald one; and no +amount of fine writing will embellish it. Buckingham’s +society is not based upon a thoroughgoing criticism of +human institutions: the ends for which this society +exists are doubtless those which were held good and +proper by the Macaulays and the Martineaus. What +is interesting in Buckingham’s utopia is the definite +plans and specifications, accompanied by drawings; for +this is surely one of the first attempts to put a problem +in social engineering on a basis from which an +engineer or an architect could work.</p> + +<p>Buckingham thought that, given a successful model +town, the rest of England might in time be colonized +by the surplus population, and thus the old centers of +black industry would be wiped out. Nor was Buckingham +altogether deceived. His utopia was a limited one, +but out of his limitations has come success. In 1848 +this utopia was a chimera; in 1898, Mr. Ebenezer +Howard reconstructed it and set it forth in a persuasive +little book called Tomorrow, and as a direct result of +the plans advocated by Mr. Howard, a flourishing +garden city called Letchworth has come into existence; +which in turn has propagated another garden city, +called Wellwyn; and at the same time has, by example, +paved the way for numerous garden villages and +garden suburbs in various parts of Europe and in +America.</p> + +<p><span class="pagenum" id="Page_129">129</span></p> + +<p>With this mid-Victorian theorist, we pass over from +a pre-scientific method of thinking to one which sacrifices +the artistic imagination to a realistic grasp of the +facts; and in this passage something is gained and +something is lost. Buckingham gains by confining his +proposals to what is immediately practicable. He +loses by not having the imaginative energy to criticize +the ways, means, and ends that are sanctioned by current +practise. If utopia begins with Plato’s glorious +dream of an organic community, the image of the just +man made perfect, it cannot end with Buckingham’s +invention of a shell. Nevertheless, through the nineteenth +century the superficial utopians, the shell-builders, +are dominant; and we must continue to examine +them.</p> +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> +<p><span class="pagenum" id="Page_131">131</span></p> + +<h2 class="nobreak" id="CHAPTER_SEVEN"><span id="toclink_131"></span>CHAPTER SEVEN</h2> + +<div class="blockquot hang2"> + +<p>How some Utopians have thought that a good community +rested at bottom on the right division and +use of land; and what sort of communities these +land-animals projected.</p> +<hr class="chap x-ebookmaker-drop"> +<div> </div> +</div></div> + +<div class="chapter"> +<p><span class="pagenum" id="Page_133">133</span></p> + +<h2 class="nobreak" id="CHAPTER_7">CHAPTER SEVEN</h2> +</div> + +<h3>1</h3> + +<p><span class="firstword">Before</span> the Industrial Revolution upset the balance +of social power, there were little villages in England +where, on a limited scale and to no very grand purpose, +a quiet and placid and fairly jolly existence must have +been the rule of things. These villages were those in +which the land was either held in freehold by small proprietors, +or where there still remained for the use of +each inhabitant certain common pastures and wastes. +Under this regime there was a fair degree of prosperity +with which only the wind and the weather and war +could interfere. Something of the savor of this life +Mr. W. H. Hudson finely conveys in his A Traveller +in Little Things; and a century ago Cobbett made a +series of excellent snapshots in his Rural Rides.</p> + +<p>When the mediæval order broke down the great proprietors +began to seize this common land; and during +the eighteenth century, under the incentive of big-scale +scientific agriculture, the seizure went on at a merry +pace. The peasant without land was forced to migrate +to the new towns, as the Hammonds have pictured in +their graphic work on the Town Laborer; and the +labor of the peasant and his family fed the machines +which the Watts and Arkwrights were developing in +the eighteenth century. Industrial progress and social +poverty went hand in hand. The period before the<span class="pagenum" id="Page_134">134</span> +Industrial Revolution seemed in comparison a real +utopia; and the key to this utopia was the land.</p> + +<p>The importance of land in the constitution of civil +society was emphasized by the Diggers of Cromwell’s +time; one of them, Gerard Winstanley, wrote a minor +utopia to prove that the land should be held in common; +and this view was reinforced—without the communism—in +a purely political utopia called Oceana +by James Harrington, who lived during the same +period. Harrington advocated such a distribution of +land that the landed gentry should be the leaders, and +the commonalty should have the preponderance of +power.</p> + +<p>Out of all the modern utopias with which we have to +reckon there are two, in particular, in which the common +possession of land is the foundation of every other +institution. These are Spensonia and A Visit to Freeland.</p> + +<h3>2</h3> + +<p>The early part of the nineteenth century is remarkable +for the fact that men of common stock, usually +self-educated, began to apply their wits to improving +the conditions of the class to which they belonged; and +in particular there was in London a peasant named +William Cobbett, a tailor named Francis Place, and a +stationer named Thomas Spence who devoted a good +part of what remained over from their working days +to plans for bettering man’s estate.</p> + +<p>Thomas Spence had a shop in High Holborn from +which he published little pamphlets of rough philosophy, +called Pig’s Meat; in 1795 he issued A Description +of Spensonia, which was followed in 1801 by The<span class="pagenum" id="Page_135">135</span> +Constitution of Spensonia: A Country in Fairyland +situated between Utopia and Oceana; brought from +thence by Captain Swallow. Spence’s title to have +written a complete utopia rests upon the fact that he +proposes a return to an environment which had once +been, in its fashion, complete.</p> + +<p>Spensonia begins with a parable about a father who +had a number of sons, who built them a ship for traffic, +and who provided that the profits of the enterprise +were to be shared in common. This ship is wrecked +upon an island; and the sons quickly awake to the conclusion +that if “they did not apply the Marine Constitution +given them by their father to their landed +property, they would soon experience inexpressible inconveniences. +They therefore declared the property +of the island to be the property of them all collectively, +in the same manner as the ship had been, and that they +ought to share the profits thereof in the same way. +The island they named Spensonia, after the ship which +their father had given them. They next chose officers +to mark out such portions of the land, as every person +or family desired to occupy, for which they were to +receive for the use of the public a certain rent according +to its value. This rent was applied to public uses +or divided among themselves as they thought proper. +But in order to keep up the remembrance of their rights, +they decreed that they should never fail to share at +rent-time, an equal dividend, though ever so small, and +though the public demands should be ever so urgent.... +As they had determined, when seeing that +every ship they should build and man, should ... +be the property of the crew, so, in conformity therewith, +they decreed that every district or parish which<span class="pagenum" id="Page_136">136</span> +they should people, should be the property of the inhabitants, +and the rent and police of the same at their +disposal.... A National Assembly or Congress +consisting of delegates from all the parishes takes care +of the national concerns, and defrays the expenses of +the state and matters of common utility, by a pound +rate from each parish without any other tax.”</p> + +<p>What is a parish and what is its work? Look around +the English countryside and see.</p> + +<p>A parish, to begin with, is a “compact portion of +the country, designedly not too large that it may the +more easily be managed by the inhabitants with respect +to its revenues and the police.”</p> + +<p>“The parishes build and repair houses, make roads, +plant hedges and trees, and in a word do all the business +of a landlord.... A parish has many heads to +contrive what ought to be done. Instead of debating +about mending the state, ... (for ours needs no +mending) we employ our ingenuity nearer home, and +the result of the debates are in every parish, how we +shall work such a mine, make such a river navigable, +drain such a fen, or improve such a waste. These +things we are all immediately interested in, and have +each a vote in executing.”</p> + +<p>There is a rough, homespun quality about this utopia, +and it needs a visit to the English villages of the New +Forest or the Chiltern Hills, where some of the common +lands have been kept, to see what a rural utopia +would be like if it could keep itself free from invaders +who sought to live off the fat of the land without contributing +their labor. Spence was not altogether blind +to the necessity of keeping watch over this constitution +of equality; and he places his utopia in the care of two<span class="pagenum" id="Page_137">137</span> +guardian angels—Voting by Ballot and the Universal +Use of Arms—two angels which look less formidable +and potent in the twentieth century than they did in +the first decade of the nineteenth, when the first had +still to be tried, and when the second was not complicated +by the invention of machine guns and poison +gases.</p> + +<p>At the bottom of Spence’s Utopia, however, lies the +conviction which he shares with Plato and all the other +genuine utopians; namely, that in Thoreau’s words +less is accomplished by the thousands who are hacking +at the branches of evil than by one who is striking at +the root. Spence, it must be remembered, wrote in the +thick of the agitation for parliamentary reform which +was the keynote of so much nineteenth century activity—the +chartist movement, parliamentary socialism, and +the like, being so many rainbows in the bubble of +political effort which burst with such a bang when the +Great War broke out. Spence saw the futility of these +superficial demands. He said:</p> + +<p>“Thousands of abortive schemes are daily proposed +for redressing grievances and mending the constitution, +whereas, the shoes were so ill-made at first, and so worn, +rotten, and patched already, that they are not worth +the trouble or expense, but ought to be thrown to the +dunghill; and a new pair should be made, neat, tight, +and easy as for the foot of one that loves freedom and +ease. Then would your controversies about this and +the other way of cobbling, that continually agitate +you, be done away; and you would walk along the +rugged and dirty path of life easy and dry-shod.”</p> + +<p><span class="pagenum" id="Page_138">138</span></p> + +<h3>3</h3> + +<p>The next utopia, Freeland, marks a transition between +the utopia in which the land alone is held by the +community and that in which land and capital and all +the machinery of production belong to a national +state.</p> + +<p>The writer of this utopia was an Austrian economist, +Theodor Hertzka; and he first published his view in +considerable detail, with reference to current economic +doctrines, in a book called Freeland: A Social Anticipation. +He condensed these doctrines in another book +called A Visit to Freeland, or the new Paradise Regained, +an attempt to picture his freeman’s commonwealth +in action.</p> + +<p>These books formed the center of a whirlwind of +agitation; a magazine sprang up; societies were organized +in various cities in Europe and America; and +a definite attempt was made to colonize a certain section +of Africa, selected by Hertzka; an attempt which, alas! +met with speedy failure as a result of the obtuseness +and international jealousy of various colonial officials. +The first book was published in 1889; and all this happened +in the early nineties. Perhaps the only practical +effect of it was—and this is mere conjecture—to turn +the thoughts of certain Zionists, like Israel Zangwill, +from establishing Zion in Jerusalem to building it up +again in some more suitable region in the heart of +Africa.</p> + +<p>Freeland may be described as an individualist Utopia +on a social foundation. Hertzka was filled with sympathy +and admiration for the doctrines that Adam +Smith set forth in The Wealth of Nations; and he desired<span class="pagenum" id="Page_139">139</span> +to realize a society in which the maximum amount +of individual freedom and initiative would prevail, especially +in industrial enterprises. This leads to a +paradox; namely, that in order to ensure freedom it +is impossible to practise laissez faire; for the effect of +laissez faire is to permit accidental aggregations of +wealth and power to threaten the freedom that less +fortunate individuals seek to enjoy. So far from +being an anarchist utopia, Freeland is a co-operative +commonwealth in which the State acts as an interested +party in the production and distribution of goods. This +differs from socialism in name; and it differed from the +practical socialist agitation of the time in that it relied, +not upon turning over established institutions in +Europe, but in turning over a new leaf in the Kenia +Highlands of Africa; but Hertzka’s “individualism” +comes to almost the same thing.</p> + +<h3>4</h3> + +<p>A visit to Freeland teaches us little about the arts +of social life or the constitution of a good society. +What we can learn is one of the methods by which—on +hypothesis anyway—the industrial mechanism +might be controlled.</p> + +<p>In Freeland there are five fundamental laws; and +of these the first is the most important; namely, that:</p> + +<p>Every inhabitant has an equal right to the common +land and to the means of production which are furnished +by the state.</p> + +<p>The other fundamental laws have to do with the support +of women and children, old men, and those otherwise +unfit to work, all of whom have the right of maintenance,<span class="pagenum" id="Page_140">140</span> +corresponding to the amount of credit belonging +to the state; with the provision of universal +suffrage for all above twenty-five years of age; and +with the establishment of independent legislative and +executive branches of the government.</p> + +<p>Let us follow the visitor to Freeland as he makes +his first explorations in Edendale, its principal city, +and learns how affairs are conducted. If this is an +individualist utopia it is not by any means free from +the services of a bureaucracy; for first of all the visitor +turns to the Central Statistical Office, where records +are kept of the occupations that are open and the +amount of pay offered by each. “Every inhabitant of +Freeland,” our visitor finds, “has the right to become +a member of any business he pleases. One has only +to present oneself for this purpose; for the managers +only decide upon the manner in which the members are +to be employed, and not on the membership itself.” +In practice, the number of individuals with private +businesses and partnerships seems to be limited, for +big companies not merely operate factories but provide +restaurant service, build houses, and even supply +domestic service to private individuals and households.</p> + +<p>(The visitor has his boots blacked by one of these +associated menials, and his hostess explains how the +services of a caterer and a valet may be obtained by +calling up a central distributing agency.)</p> + +<p>The sole condition upon which a person or company +is allowed to engage in business is that the public be +kept informed of all business transactions. “The companies +are therefore obliged to conduct their book-keeping +openly. The prices at which goods are bought +and sold, the net profits and the number of workmen,<span class="pagenum" id="Page_141">141</span> +must be communicated at intervals which are fixed +according to the judgment of the central office.”</p> + +<p>Observe that Hertzka reckons with the fact that in +an industrial society, access to machinery is just as +important as access to the land, since, in a manner +of speaking, all our modern activities, even agriculture, +are parasitic upon machinery. Hence the collection +and distribution of capital is managed in the interests +of the whole community; the first being taken care of +by a yearly tax, which obviates the need—and perhaps +the possibility—of individual savings, whilst the capital +is distributed without interest to the companies that +make application for it. The community pays for the +plant through the added charge which is laid on consumers; +the credit advanced is cancelled out through +production. This arrangement does away with the +standing charge for capital which is maintained under +present day production for profit even after the original +capital has been paid off in dividends; and above all, +it does away with the practice of capitalizing increased +returns in such a way as to enlarge the amount of the +standing charge for capital. The social use of capital +to advance production, rather than to provide fixed +incomes for a rentier class, is recognized in Freeland.</p> + +<p>Since our visitor is an engineer, he turns to a plant +devoted to the manufacture of railway equipment; and +notes that it is run under the following statutes.</p> + +<p>1. Everyone is free to join the first Edendale Engine +and Railway Manufacturing Co., even if he also +belongs to other companies. Everyone is also permitted +to leave the company whenever he chooses. The +board of management decides in what branch of the +works the members shall be employed.</p> + +<p><span class="pagenum" id="Page_142">142</span></p> + +<p>2. Every member is entitled to an amount of the +net proceeds of the company corresponding to the +quantity of work which is done.</p> + +<p>3. The amount of work is calculated according to +the number of hours, to which two per cent. is added to +that of the older members, and ten per cent. to foremen, +and ten per cent. for night work.</p> + +<p>4. The engineers are paid as if working from ten to +fifteen hours, according to ability. The value of the +manager is estimated in the general assembly.</p> + +<p>5. Out of the company’s profits a deduction is first +made towards repayment of capital, and after this the +tax to the state is deducted. The remainder is divided +among members.</p> + +<p>6. If the company is dissolved or liquidated, the +members are responsible in proportion to the amount of +profit which they get from revenues of the company, +and this responsibility for the amount which is still +pledged is proportionately laid upon new members. +When a member leaves the company, his responsibility +for debt which has already been contracted is not extinguished. +In case of dissolution, liquidation, or sale, +this responsibility corresponds to the claim of the responsible +member to the means of the company which +are in hand, or to his share in what is sold.</p> + +<p>7. The principal judicial body of the company is +the general assembly in which every member has the +same right to speak and exercise the same active and +passive right of choice. The general assembly makes +its determination by simply counting the majority of +votes. A majority of three quarters is necessary for +changing the statutes and for a dissolution or liquidation +of the company.</p> + +<p><span class="pagenum" id="Page_143">143</span></p> + +<p>8. The general assembly practises its right either +directly or by means of chosen officials, who are answerable +to it for their actions.</p> + +<p>9. The business of the society is managed by a directorate +of three members who hold office at the will +of the general assembly. The subordinate functionaries +are chosen by the managers.</p> + +<p>10. The general assembly selects every year a committee +of inspection which consists of five members. +This body has to control and make a report upon the +books and the manner in which the company is conducted.</p> + +<p>Now, as a member of the company, our visitor would +have the amount he has earned credited to him at a +Central Bank, which keeps his accounts and sends him +an abstract every week; and through this bank he would +make the larger part of his disbursements. The products +of the company, moreover, are valued, stored, and +sold by a Central Warehouse, in much the same fashion +that under the present regime a manufacturer’s whole +output may be disposed of through a big department +store or a mail order house.</p> + +<p>Let us now sum this up. The collection and disposition +of capital belongs to the community; and the +total capital available for further production each year +is based directly upon the productive capacities of the +community, without the waste and leakage that arises +in present-day society though what Mr. Thorstein +Veblen calls the conspicuous waste—the futile expenditures—of +the leisured classes. That this collection of +a capital tax upon income would be any more difficult +than the present corporation tax or private income tax, +which is now dissipated to the extent of some 90 per<span class="pagenum" id="Page_144">144</span> +cent. or so upon armies and navies, is seriously to be +doubted. In addition to this, the process of open book-keeping +enables the Central Bank and the Central +Warehouse to have an accurate knowledge of potential +production, and thus there exists an accurate basis for +apportioning credit. At the same time the value of +commodities comes by this means to have a direct relation +to the costs of production rather than to what the +traffic will bear.</p> + +<p>On all these heads the trained economist will doubtless +have many points to contest; but in their broad +outlines there is no abrupt departure from current +practise in any of these items, and not much reason, +perhaps, why they should not be more thoroughly instituted.</p> + +<p>With the various ramifications of Edendale industry +and corporate finance it is not my business to deal; +we have gone far enough to see that very little indeed +remains when the question of means has been gone into.</p> + +<p>The chief good that Freeland seems to offer is freedom +in industrial enterprise. An association of men +can get land and capital on demand, and devote themselves +to either agriculture or manufacturing industry; +and the risk of failure is minimized by a complete +knowledge of the probable demand and probable supply +calculated by the statistical bureau. Failing an +outlet for industry through association, there remains +the land itself, for individual cultivation. “Every family +in Freeland dwells in its own house, and every house +is surrounded by its great garden, a thousand square +meters in extent. These houses are the private property +of the inhabitants, and serve, like the gardens, +for private use. The inhabitants of Freeland do not,<span class="pagenum" id="Page_145">145</span> +as a rule, recognize any kind of ownership of land; +they rather go upon the principle that the land must +be put in everyone’s hands to do with what he chooses. +This, in the most literal and wide sense of the word, +means that every inhabitant of Freeland can cultivate +every piece of land whenever he pleases. But this only +relates to the land which is set apart for cultivation, +and not that set apart for living upon.... The +inhabitants of Freeland have agreed, with regard to the +size and disposition of the land, serving for the creation +of a dwelling house, to form regulations, and a kind of +building court ... which has to determine what +ground is and what is not to be built upon, parcels +out the land for building, sees to the laying out of +streets, canals, and the like, and especially takes care +that not more than one building is erected upon one +building allotment.”</p> + +<h3>5</h3> + +<p>What sort of life arises out of this kind of industrial +association, these provisions for the common use of +machinery and land? It is all rather dry and colorless, +a sort of picture postcard view of the Promised Land.</p> + +<p>We are told that there are a great number of public +buildings in Edendale—an administrative palace, the +Central bank, the University, the Academy of Arts, +three Public Libraries, four Theaters, the grand central +goods warehouse, a great number of schools and other +buildings. In addition, extraordinary means are taken +to provide for public cleanliness, and the aqueducts in +Edendale—we seem to be reading a Chamber of Commerce +report!—are “almost without any equal in the<span class="pagenum" id="Page_146">146</span> +world,” moreover, “they are being extended daily.” +The refuse is cleaned away by a system of pneumatic +sucking apparatus. The streets are entirely macadamized. +Electric tramways cross them in every direction +and bind the suburbs to the town. Such glimpses as +we get of Edendale remind us, in fact, of a go-ahead +city in California or South Africa. The utopia of +Freeland is progressive enough in all conscience; for +many of these mechanical devices were only vague anticipations +in 1889; but it is progressive in a mechanical +sense; and when we examine it carefully, people +seem to live the same sort of life here as they do in a +“modern” European or American city.</p> + +<p>There are differences, of course; and I do not seek +to minimize their importance: the slum proletariat has +been abolished; everyone belongs to the middle class and +enjoys the felicities of a high-grade clerk or an engineer +or minor official. This is the peculiarity of our nineteenth +century utopians: they do not so much criticize +the goods of their times as demand more of them! +Buckingham and Hertzka, though they differ in details, +wish to extend middle class values throughout society—comfort +and security and a plenitude of soap and sanitation. +Even when the means they propose are revolutionary, +the institutions they would erect are conceived +very much in the image of current use and wont, and +are unspeakably tame.</p> + +<p>As we pass from Hertzka to Bellamy these facts glare +insistently at us. The slight air of tedium that I have +not been able to disguise in dealing with these utopias +arises, I believe, from our excessive familiarity with +their contents. Our nineteenth century utopias, if we +except those of Fourier and Spence and a few more<span class="pagenum" id="Page_147">147</span> +distinguished ones which we shall presently come to, do +not dream of a renovated world: they keep on adding +inventions to the present one. These utopias become +vast reticulations of steel and red-tape, until we feel +that we are caught in the Nightmare of the Age of +Machinery; and shall never escape. If this characterization +seem unjust, I beg the reader to compare the +utopias before Bacon with the utopias after Fourier, +and find out how little human significance remains in the +post-eighteenth century utopia when the machinery +for supporting the good life is blotted out. These +utopias are all machinery: the means has become the +end, and the genuine problem of ends has been forgotten.</p> +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> +<p><span class="pagenum" id="Page_149">149</span></p> + +<h2 class="nobreak" id="CHAPTER_EIGHT"><span id="toclink_149"></span>CHAPTER EIGHT</h2> + +<div class="blockquot hang2"> + +<p>How Étienne Cabet dreamed of a new Napoleon called +Icar, and a new France called Icaria; and how his +utopia, with that which Edward Bellamy shows us +in Looking Backward, gives us a hint of what machinery +might bring us to if the industrial organization +were nationalized.</p> +<hr class="chap x-ebookmaker-drop"> +<div> </div> +</div></div> + +<div class="chapter"> +<p><span class="pagenum" id="Page_151">151</span></p> + +<h2 class="nobreak" id="CHAPTER_8">CHAPTER EIGHT</h2> +</div> + +<h3>1</h3> + +<p><span class="firstword">Étienne Cabet</span> opened his eyes upon the year that +preceded the meeting of the National Assembly in 1788, +and closed them upon the Empire of Napoleon III.</p> + +<p>It would be foolish to give an account of Cabet’s +Voyage en Icarie without noting these facts; for the +reason that Cabet’s most impressionable years were +drenched with the flamboyant light of the Napoleonic +conquests and the Napoleonic tradition which remained +as an afterglow when the conquests themselves had +fallen below the horizon. The spectacle of a nationalized +church and a nationalized system of education, +extending their ministrations to the smallest commune +through a vast system of bureaucracy, must have given +a solidity to his dreams which the interruption of the +first Napoleon’s personal downfall could only have reinforced.</p> + +<p>To understand why the Journey to Icaria, as we +may call it, should have been one of the best sellers +among workingmen in 1845, and to see why Louis Blanc +should have attempted to set up an organization of +National Workshops in 1848, one must realize the historic +momentum of Napoleon’s dictatorship. Cabet +consciously or unconsciously idealized the Napoleonic +tradition; and in Icaria he consummated it. That +Cabet’s futile will-to-power should have led him, under +the inspiration of Owen, to the swamps of Missouri as<span class="pagenum" id="Page_152">152</span> +the leader of a little band of communist pioneers is an +ironic twist of circumstance: his Icaria was a national +state, with all its pomp and dignity and splendor, and +not a squalid collection of huts in the midst of a dreary +prairie. Cabet died in America, as much perhaps from +an outraged sense of dignity as from any physical +disease, and nothing came of his utopia until Edward +Bellamy gave it a fresh outline in Looking Backward.</p> + +<h3>2</h3> + +<p>With the romantic element in the Journey to Icaria—the +English lord and the Icarian family he visits, +and the various friendships and love affairs that are +outlined in its pages—I purpose to have nothing to do. +These things add an element of complication to Cabet’s +picture without doing very much to illuminate it.</p> + +<p>Icaria is a country divided into a hundred provinces +almost equal in extent and almost the same in population. +These provinces are in turn divided into ten communes, +which are likewise almost equal, and the provincial +capital is in the center of the province, whilst each +communal city is the center of the commune. The elegance +and precision of the decimal system has overlaid +the facts of geography and as one looks over the map of +the imaginary country one recalls the way in which +the French revolution divided France into arbitrary +administrative areas called departments, upsetting +those ancient regional groupings which corresponded, +roughly, with the natural units of soil, climate, population, +and historic continuity.</p> + +<p>In the midst of Icaria is the city of Icara. Icara is +a reconstructed Paris, built on a reconstructed Seine.<span class="pagenum" id="Page_153">153</span> +It is almost circular, cut into two equal parts by a +river whose banks have been straightened and enclosed +in two straight walls; and the bed has been deepened +to receive ocean vessels. In the middle of the city the +river divides into two arms, which form a rather big +circular island—though the islands formed naturally +by the division of a river are inevitably not circular!—and +here is the civic center, planted with trees, in the +midst of which stands a palace. There is a superb garden +elevated on a terrace; in the center, a vast column +surmounted by a colossal statue that dominates all the +buildings. On each side of the river is a big quay, +bordered by public offices. The effect is indubitably +metropolitan.</p> + +<p>The city is divided into quarters: Icara has sixty +communes of almost equal size. In each quarter is a +school, a hospital, a temple, shops, public places, and +monuments. The streets are straight and wide, the +city being traversed by fifty avenues parallel to the +river and fifty perpendicular to it. How it is possible +to reconcile this street plan with a circular city I have +no notion; and Cabet apparently did not take the +trouble to cast his verbal specifications into a definite +picture or plan. Each block has fifteen houses on each +side, with a public building in the middle, and one at +each end; and between the rows of houses are gardens +which the inhabitants of Icaria, like those of Utopia, +have a great pride in keeping up. The blocks are arranged +around squares, very much like those of Belgravia +and Mayfair in London; but the gardens are +public ones and are cared for by the inhabitants.</p> + +<p>The Icarian villages are almost as metropolitan as +the principal city itself. One notes a great preoccupation<span class="pagenum" id="Page_154">154</span> +with hygienic conveniences and sanitary regulations. +There are dust collectors of special model; the +sidewalks are covered with glass against rain; and the +stations for omnibuses are also covered. The streets +are well-lighted and paved. Stables, slaughter houses, +and hospitals are on the outskirts of the village. The +factories and warehouses are on the railway lines and +canals, and half the streets are closed to all traffic +except dog-carts.</p> + +<p>In sum, Icaria enjoys a highly sophisticated and +metropolitan form of life. Everything has been “arranged,” +everything has been “attended to.” There +are no upsetting complications and diversities. Even +the weather has been disposed of. Nothing short of a +very powerful and persistent organization could have +accomplished these things. What is this organization?</p> + +<h3>3</h3> + +<p>In the beginning was Icar, the dictator who established +the government of Icaria, and out of Icar there +sprang a number of bureaux, departments, and committees. +Let us follow a typical Icarian through his +day, and examine the institutions he comes in contact +with.</p> + +<p>Our Icarian is an early riser by necessity, for at 6 +<span class="smcap">A. M.</span> breakfast is served in a restaurant or factory. +It is not a capricious breakfast; it is such a breakfast, +perhaps, as the guardians of Battle Creek, Michigan, +dream of. The food that is served in Icaria is regulated +by a committee of scientists; and while everybody has +all that is good for him, precisely what is good and in +what amounts, someone else has decided in advance.<span class="pagenum" id="Page_155">155</span> +So it is at present in our armies and navies, and to +some extent in our cheap lunchrooms, the difference +being that there remains, outside Icaria, the possibility +of breaking away from the routine and following caprice +and appetite without respect for the committee of +dietitians.</p> + +<p>When our Icarian has breakfasted, he goes to his +work, seven hours in summer, six in winter. He works +the same number of hours as every other Icarian, and +whether he works in the field or the workshop, the +products of his industry are deposited in public stores. +Who is his employer? The State. Who owns all the +instruments of production and service, down to the +horses and carriages? The State. Who organizes +the workers? The State. Who constructs the stores +and factories, attends to the cultivation of the ground, +has houses built, and makes all the things necessary +for clothing, lodging, and transport? The same. In +theory, the public is the sole proprietor and director of +industry; in practice—Cabet doesn’t tell us otherwise +and it necessarily follows in a system of national industry—a +body of engineers and officials have taken over +the dictatorship of Icar and are running the affairs of +the community.</p> + +<p>How familiar this Icaria seems to us. Utopia—<i lang="fr">c’est +la guerre</i>!</p> + +<p>When he is through with his work, our Icarian possibly +changes his clothes. Exactly what clothes are +necessary, and what are permissible has already been +prescribed by a committee on clothes; which comes to +saying that every Icarian’s dress is a uniform, even as +every Icarian is an official of the State. Eating, working, +dressing, sleeping—there is no getting away from<span class="pagenum" id="Page_156">156</span> +State regulations. The uniformity that irks us in +modern life and that makes people who have some +remnant of free initiative in their makeup chafe in the +civil service, to say nothing of the army, is extended +to the last degree in Icaria. Napoleon’s conception of +a nation in arms is dominant; only now it is a nation +in overalls.</p> + +<p>Our Icarian’s father and mother were married after +a six-month interval of courtship. Since they took +advantage of the institution at the earliest moment +permitted by law, he was twenty and she was eighteen. +By education, they had been taught to look upon conjugal +fidelity as a desideratum; and they realized that +concubinage and adultery would be looked upon as +crimes by public opinion, even if these crimes were not +punished by law. Before our Icarian was born his +mother received public instruction on maternity.</p> + +<p>Up to the age of five our Icarian’s education was +domestic; but from the fifth to the seventeenth or eighteenth +year, domestic instruction was combined with +intellectual and moral education, under a program laid +down by a committee which had consulted all systems of +education, ancient and modern. His general or elementary +education was the same as that of every other +Icarian; but at seventeen for girls and eighteen for men, +his professional education began.</p> + +<p>The only industries or professions open to our +Icarians were those recognized and sanctioned by the +State; and every year a list is published telling the +number of workers needed in each profession. The +number of workers, in turn, is determined by a committee +on industry, which plans the amount of goods +that must be produced during the coming year. Our<span class="pagenum" id="Page_157">157</span> +Icarian begins work at eighteen, his sister at seventeen; +and he is exempt from work at sixty-five, while she +would be exempt at fifty. The republic, I may note +parenthetically, asks from each commune the sort of industrial +and agricultural production which goes best +with its natural resources; delivering its surplus production +to other communes and giving it, in turn, what +it may lack.</p> + +<p>Cabet describes all these institutions in the minutest +fashion, down to the noiseless window with which each +Icarian’s house is equipt; but the broad outlines of the +industrial and social system are contained in this picture. +What we see is a National State, abundantly +organized for war, and remaining on that footing in +the midst of its peace-time activities. What is not of +national importance, in this scheme of things, is of no +importance; and the people who decide what is or is +not of national importance are the officeholders—I find +it difficult to discover a utopian equivalent for this word +or to fancy any great improvement in utopia—in the +capital.</p> + +<p>The political activities that regulate these Icarian +institutions do not greatly reassure us. From each of +the thousand communes two deputies are chosen to +hold office for two years: this constitutes the national +representation. The basis of this system is the communal +assembly; and from this communal assembly the +provincial representatives are drawn. The national +executive consists of sixteen members, each with a special +department; and it is plain that here is the seat of +power; for exactly what business remains in the hands +of the two thousand legislators when the food committee +has determined the amount and variety of food, the<span class="pagenum" id="Page_158">158</span> +industrial committee the quantity and kind of manufactured +products, and the educational committee the +methods, subjects, and aims of education, it is a little +hard to determine.</p> + +<p>There are no newspapers and no means of organized +criticism, except the right of submitting propositions +to the popular assemblies. The only thing resembling +public opinion is the collective opinion of these assemblies. +The newspapers are published by the government, +one for the nation, one for the province, and one +for the commune; and they are devoted solely to the +presentation of news, divorced from opinion. For this +kind of political system, and for all the power that it +might presume to wield, there is a word in philosophy +which has no substitute—epiphenomenon. The popular +system of representation in Icaria is but a shadow of +that dictatorial power which was first wielded by Icar +and was in turn transmitted to the committees and +bureaux.</p> + +<p>If I have been criticizing Icaria in terms of the last +century of political experience, I can only plead that +it is because Icaria is so little like Utopia and so much +like the actual order of things. It must be prepared +to stand fire as a <i lang="fr">fait accompli</i>: indeed, in the early days +of the second Russian revolution it came near to being +a <i lang="fr">fait accompli</i>—there was more of Cabet than of +Marx perhaps in embryonic Soviet Russia! Icaria is +essentially not an ideal but an idealization; and it is +in order to keep the two from being confused that I +have emphasized its little weaknesses. What is good +in Icaria is what is good in the institution of an army; +what is bad is what is bad in the execution of a war. +If the good life could be perpetrated by a junta of<span class="pagenum" id="Page_159">159</span> +busybodies, as Plato would call them, Icaria would be +a model community.</p> + +<h3>4</h3> + +<p>Looking backward into the future: that was the +paradox by which a young New England romancer, +Edward Bellamy, concerned like Thoreau and Emerson +and the rest of the great Concord school with +the well-being of his community, descended from literature +to sociology; and stirred the minds of thousands +of people in America in much the same fashion that +Theodor Hertzka, writing at the same time, stirred his +European contemporaries. Having begun to romanticize +about reality, Bellamy during the decade that +followed the publication of Looking Backward, devoted +himself to realizing his romance. In a later work, +Equality, he set forth his picture of the New Society +of the year 2000 in much greater detail; just as if +the popularity of his first work committed him to take +up seriously the tasks of the economist and the statesman.</p> + +<p>The chief pleasure, nowadays, in both of these books +is the familiar one of recognition; for if Bellamy did +not portray a better future he at any rate, like Mr. +H. G. Wells, in his early romances, outlined many +parts of a future that has for us, in the twentieth century, +become an actuality; a fact which makes us +realize very poignantly the limitations of his utopia. +In spite of a thin-lipped style, Bellamy handles his +story in a neat, workmanlike way, with a certain plausibility +and familiarity which doubtless explains the fact +that it can still be found, without any difficulty, on<span class="pagenum" id="Page_160">160</span> +the fiction shelves of our circulating public libraries.</p> + +<p>The preface to Looking Backward is dated: “Historical +Section Shawmut College, Boston, December 26, +2000.” In that preface the work is presented as an +avowed romance which will enable the readers of 2000 +to realize the gaps that separate them from their +ancestors, and to value the prodigious “moral and +material” transformation that has taken place in a few +generations. Julius West is a person whom our Shawmut +historian invents, to bridge the gap between the +two eras. Julius West, a young man of wealth, sensitive +to the ignominy of his position, and feeling that, as +a “rich man living among the poor, an educated man +among the uneducated,” he “was like one living in isolation +among a jealous and alien race.” In order to +overcome his insomnia West sleeps in a vaulted room in +the foundations of his house, and gets put to sleep by +a hypnotist; and so by a dramatic oversight he hibernates +for 113 years, and awakens among strange faces. +Needless to say, West has a love affair in the old world +which is carried on in the new, through a descendant of +the girl he meant to marry; and it is equally needless to +observe that he reawakens to the world of 1887 as soon +as the institutions of 2000 have been described and the +love affair has been resolved.</p> + +<p>Let us take West’s muzziness, his amazement, and +his sense of isolation for granted, and follow him as he +explores his new environment.</p> + +<h3>5</h3> + +<p>If Plato cavalierly disposes of the labor problem of +the Republic by permitting things to remain pretty<span class="pagenum" id="Page_161">161</span> +much as they were, Bellamy makes the solution of +labor organization and the distribution of wealth the +key to every other institution in his utopia.</p> + +<p>In the United States of 1887 the growing organization +of labor and the aggregation of capital into trusts +were the two chief economic factors: Dr. Leete, Julius +West’s host, pictures how this aggregation and combination +were continued until, by a mere shift of gears, +“the epoch of trusts had ended in The Great Trust.” In +a word, “the people of the United States concluded to +assume the conduct of their own business, just as one +hundred years before they had assumed the conduct of +their own government, organizing now for industrial +purposes on precisely the same grounds that they had +organized for political purposes.” Was there any violence +in this transition? Ah no! everything had been +prepared beforehand by public opinion, the great corporations +had gradually trained everybody into an acceptance +of large-scale organization, and the final step +of merging all the big corporations into a national +corporation occurred without a jar. With the assumption +by the nation of the mills, machinery, railroads, +farms, mines, and capital in general, all the difficulties +of labor vanished, for every citizen became by virtue of +his citizenship an employee of the government, and was +distributed according to the needs of industry.</p> + +<p>In 2000 “the labor army” is not a figure of speech: +it is an army indeed, for the nation is a single industrial +unit, and the principle upon which the working +force is recruited is universal compulsory industrial +service. After a man’s education has been completed +in the common school system, which extends straight +through college, he must first serve a term of three<span class="pagenum" id="Page_162">162</span> +years in an unclassified labor army, which performs all +the rough and menial tasks of the community. When +this period is over, he is permitted to offer himself as +a recruit in any of the trades or professions which +may be declared open by the government, and can +train for his calling up to the age of thirty, in the +national schools and institutes. In order to attract +people into occupations where they are needed, the +hours are reduced and, for the dangerous trades, volunteers +are called for. There are however no discriminations +in pay. Every person is credited with a sum of +four thousand dollars per annum at the National Bank, +a sum which he receives because of his needs as a man +and not because of his capacity as a worker. Instead +of being rewarded for giving the full measure of his +energies and abilities, a man is penalized if he fails to +do so. It is possible to shift from one branch of the +service to another, under certain restrictions, even as +in the navy one can change one’s rating and apply for +service on a different ship or station, but except for +the possibility of retiring on a half-income at the age +of thirty-three, everyone must remain at work until he +is forty-five.</p> + +<p>To this rule there is one exception; and we may note +ironically that it is made in favor of the writer’s guild. +If a man produces a book he may name his own royalties, +and live as long from this income as the sale will +allow; and if he wishes to start a newspaper or a magazine, +and can get credit from a sufficient number of +other people to support his enterprise, there is nothing +to prevent him from remitting service to the amount +his guarantors are ready to deduct from their personal +income. In other words, a man must “either by<span class="pagenum" id="Page_163">163</span> +literary, artistic, or inventive productiveness indemnify +the nation for the loss of his services, or must get a +sufficient number of people to contribute to such an +indemnity.” This is the one open hole in our militarized, +industrial utopia; and I think it is the most +acceptable feature in the whole system. A community +organized as a single unit, directed by a general staff +at Washington, and perpetually exhibiting a herd complex +which every institution would naturally reinforce, +might not be a very genial shelter for the soul of an +artist; but if it were, this means of support would +doubtless be fair and excellent for the encouragement +of the arts.</p> + +<p>To go back to our army. The entire field of production +and distribution is divided into ten great departments, +each representing a group of allied industries; +and each particular industry is in turn represented +by a subordinate bureau, which has a complete +record of the plant and the force under its control, of +the present product, and of the means of increasing it. +The estimates of the distributive department, after +adoption by the administration, are sent as mandates +to the ten great departments, which allot them to the +subordinate bureaux, representing the particular industries, +and these set the men at work.... “After the +necessary contingents have been detailed for the various +industries, the amount of labor left for other employment +is expended in creating fixed capital, such as +buildings, machinery, engineering works, and so forth.”</p> + +<p>In order to safeguard the consumer from the caprices +of the administration, a new article must be produced +as soon as a certain guaranteed demand for it has been +established by popular petition, whilst an old article<span class="pagenum" id="Page_164">164</span> +must be continued to be produced as long as there are +customers for it, provision being made that the price +rise in accordance with the greater cost of production +per unit.</p> + +<p>Now the general of this industrial army is the president +of the United States. He is chosen from among +the corps commanders; and it is provided that every +officer in the army, from the president down to the +sergeant, must work his way up from the grade of +common laborer. The chief peculiarity of this system +consists in the way in which the voting is done. The +voters are all honorary members of the guild to which +they belong; that is, men who are over forty-five years +old; this applies not merely to the ten lieutenant generals, +but to the commander-in-chief, who is not eligible +for the presidency until he has been a certain number +of years out of office. The president is elected by vote +of all the men of the nation who are not connected with +the industrial army; for any other method, Bellamy +thinks, would be prejudicial to discipline. There are +various names for this practice: one of them is gerontocracy, +or government by the aged; and another, more +familiar, is “alumni control.” When we recollect that +the hardships of military service look rather mild and +pleasant to the man who has been mustered out, I doubt +if the youngsters in the industrial army would stand +much chance of having their lot improved if the initiative +for a change had to come from the alumni. Yet +we know what even the formation of a worker’s shop +committee would be in an industrial army: it would be +mutiny. As for criticism of the administration, that +would be treason; admiration for the practices of another +country would be disloyalty; and advocacy of a +change in the method of industry would be sedition.</p> + +<p><span class="pagenum" id="Page_165">165</span></p> + +<p>True: corruption and bribe-taking and all the dirty +scandals that we associate today with a financial oligarchy +would be wiped out in utopia; but this merely +means that the defects of the old order would disappear +along with its virtues. What would remain would be +the defects that arise when a nation is in arms, and +when there is no escape, by travel or mental withdrawal, +from its institutions; in short, the defects of a state +of war. To call this a peaceful community is absurd: +one might as well call a battleship a pleasure-craft because +a modern one possesses a band and shows motion +pictures to the crew. The organization of this utopia +is an organization for war; and the one rule that such +a community would not tolerate is “live and let live.” +If this is the peace that “industrial preparedness” +ensures it is scarcely worth having. Any community +that liked this state of life would scarcely need the +constant exhortation of the recruiting sergeant or the +final compulsion of a conscription act.</p> + +<h3>6</h3> + +<p>The great part of Looking Backward is a discussion +of this perfected form of industrial organization; the +manner in which it is worked; and the effects of complete +economic equality in doing away with the necessity +for the greater part of the legal machinery of the present +day, since crimes with an economic motive would +almost, according to Bellamy, be unthinkable. Here +and there however we have glimpses of the social life of +this new age.</p> + +<p>First of all, there floats before our eyes the picture +of a vast body of superannuated persons, who for the<span class="pagenum" id="Page_166">166</span> +most part spend their time in a sort of country-club +existence. They can travel, because the other countries +in the world are likewise nationalized, and by a simple +system of book-keeping foreign credit for goods and +personal services can be transferred from one country +to another; and they can take up special vocations and +hobbies during their superannuated years; but it is +equally plain that their work has not done very much +to foster intellectual or emotional maturity, since in relation +to the citizens the state exists as a “Great White +Father”; and there is good reason perhaps for the +great interest in sport which characterizes Bellamy’s +utopia. Games are organized, apparently, upon lines +of industrial guild rivalry; just as one has sports nowadays +between rival battleship squadrons perhaps; for +“if bread is the first necessity of life, recreation is a +second, and the nation caters for both.” The demand +for bread and circuses, our guide explains, is recognized +in the year 2000 as a wholly reasonable one. +Both work and play are external to the citizen’s inner +trends and interests; and we should not be surprised +if an infantile element predominated in the character of +this happy republic.</p> + +<p>This externalism, this impersonality, seems to characterize +the whole scene. We follow Julius West and +his new love, Edith, into a modern shop, where everything +is displayed by sample, and an order for goods +is sent to a central warehouse, and along with undoubted +economies of space and time, we note that there +is an almost complete absence of personal contacts or +relationships: more than ever the worker has become +a cog in the machine, more than ever he deals with a +thin, barren, abstract world of paper notations, more<span class="pagenum" id="Page_167">167</span> +than ever his desire for social contacts is dammed +up; and so, more than ever, there must be occasion in +this new age for stimulants and socialities beside which +the roller coasters of Coney Island and the promiscuities +of a modern dance hall would be insipid things. +Bellamy does not show us what these compensatory institutions +would be: but he has invented a high-powered +engine of repression, and he does not fool us when he conceals +the safety-valve. Unless there is a safety-valve his +universal army, under a rigorous discipline for twenty-four +years, is bound to blow up the works. We can guess +when we read the cheap illustrated papers, when we go +to the movies, when we watch the behavior of the crowds +on Broadway, what this twenty-first century Utopia +would be like—it would be all that a modern city is, +exaggerated. In The New Society, Dr. Walter Rathenau +drew a picture of a socialized modern society, +moving along its present path without any change in +its aims and ideals; and that nightmare of his must be +added to Bellamy’s dream in order to define it.</p> + +<p>It is the same with every other institution. There +is a big communal restaurant in which each family of +the neighborhood has a private room; this is the place +where the principal meal is ordered by the family, and +served by young conscript waiters. Am I at fault if +I point out that this universal hostelry is a little too +elaborate and mechanical; that there is more promise of +a genuine utopia in Plato’s olives and cheese and beans, +simply served, than in the “perfection of catering and +cooking” which the new age boasts. So one could go +down the line and enumerate the mechanical marvels +which take the place of a fully humanized life; marvels +like the telephone concerts and sermons which astoundingly<span class="pagenum" id="Page_168">168</span> +anticipate by thirty-odd years the radio broadcasting +service which is now a prevalent mania in +America. Are these things, as Aristotle would have +said, the material bases of the good life, or are they +substitutes for the good life? There may have been +some doubt as to the answer in Bellamy’s time; but +I think there need not be any at present. In so far as +these instruments are consonant with humanized purposes +they are good; in so far as they are irrelevant +they are so much rubbish—idiotic rubbish. A free +public library is a good thing; but a free public library +devoted exclusively to distributing the novels of Gene +Stratton Porter and the uplift books of Mr. Orison +Swett Marden would not contribute so much as a useful +platitude towards a vivid and stimulating society.</p> + +<p>There is no escaping the problem of ends and the +problem of ends, if I may be permitted a pun, belongs +at the beginning. Subordinate to humanized ends, machinery +and organization—yes, complicated machinery +and organization—have undoubtedly a useful contribution +to make towards a good community; unsubordinated, +or subordinated only to the engineer’s conceptions +of an efficient industrial equipment and personnel, +the most innocent machine may be as humanly devastating +as a Lewis gun. All this Bellamy overlooked in +Looking Backward, and yet—something remains.</p> + +<p>What remains in Looking Backward is the honest +passion that inspired the man; the play of generous +impulses; the insistence that there is no fun for an +ordinarily imaginative person in dining with Dives +whilst Lazarus hangs around the table. Bellamy +wanted everyone to be equally educated, so that everyone +might be his companion; he wanted everyone to be<span class="pagenum" id="Page_169">169</span> +decently fed and sheltered; he wanted to take his share +in the dirty work and to see that accidents of wealth +did not keep other people from taking theirs. He +wanted private life to be simple and public life to +be splendid. He wanted men and women to mate with +each other without permitting this relationship to be +compromised by obligations to a father, a mother, or the +butcher, the baker, and the grocer. He wanted the +generous, the just, and the tender-hearted to be as well +endowed as the cold-hearted, the greedy, and the self-seeking. +He pleaded for an absence of artificiality and +restraint in the relations of the sexes; for such a candor +as has perhaps come into fashion again—thank +heaven!—today, a candor which permits women physical +freedom in dress, and a spiritual freedom in exhibiting +their love, and giving it freely. All this is to +the good. I do not question Bellamy’s fine motives; +I question only the outlets he imagined for them. There +is a breach between Bellamy’s conception of the good +life and the structure he erected to shelter it. This +breach is due, I believe, to an over-emphasis of the part +that wholesale mechanical organization, directed by a +handful of people, would play in such a reconstruction. +If Bellamy sometimes exaggerated the bad in modern +society, with its muddle of competitive privileges, he +likewise overestimated the good that it contained; and +he was more than fair to the present order of things +when he made the future so closely in its image.</p> +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> +<p><span class="pagenum" id="Page_171">171</span></p> + +<h2 class="nobreak" id="CHAPTER_NINE"><span id="toclink_171"></span>CHAPTER NINE</h2> + +<div class="blockquot hang2"> + +<p>How William Morris and W. H. Hudson renew the +classic tradition of utopias; and how, finally, Mr. +H. G. Wells sums up and clarifies the utopias of +the past, and brings them into contact with the +world of the present.</p> +<hr class="chap x-ebookmaker-drop"> +<div> </div> +</div></div> + +<div class="chapter"> +<p><span class="pagenum" id="Page_173">173</span></p> + +<h2 class="nobreak" id="CHAPTER_9">CHAPTER NINE</h2> +</div> + +<h3>1</h3> + +<p><span class="firstword">It</span> would be a pretty sad thing if the Utopias of the +nineteenth century were all of a piece with those of +Buckingham and Bellamy. In general we may say that +all the utopias of reconstruction had a deadly sameness +of purpose and a depressing singleness of interest; and +although they saw society whole, they saw the problem +of reconstructing society as a simple problem of industrial +reorganization. Fortunately, the utopias of escape +have something to contribute which the utopias of +reconstruction lack; and if William Morris, for example, +seems too remote from Manchester and Minneapolis +to be of any use, he is by that token a little nearer the +essential human realities: he knows that the chief dignity +of man lies not in what he consumes but in what +he creates, and that the Manchester ideal is—devastatingly +consumptive.</p> + +<p>Before I go into these utopias of escape, I wish to +point out the strange way in which the three utopias +we shall examine return as it were upon their classic +models, each of the returns being, it is fairly plain, +without the consciousness of the writer. Mr. W. H. +Hudson returns upon More; and in A Crystal Age the +farmstead and the family is the ultimate unit of social +life. In News from Nowhere the city of workers, such +as Andreæ dreamed of, comes again into being; and +in A Modern Utopia, with its order of Samurai, we are<span class="pagenum" id="Page_174">174</span> +ruled once more by a highly disciplined class of Platonic +guardians. Mr. Hudson is a naturalist with a deep +sympathy for the rural life of England; William Morris +was a craftsman who knew what the English town was +like before it had been blighted by industrialism; and +with both of these men we feel close to the essential +life of man and the essential occupations.</p> + +<h3>2</h3> + +<p>As the clouded vision of the traveller to the Crystal +Age clears, he finds himself received in a great Country +House, which is inhabited by a large group of men +and women who till the land and perform the simple +operations of weaving and stonecutting and the like. +All over the world, one gathers, these great country +houses dot the landscape. Each of them is no weekend +center of social life but a permanent home; indeed +their permanence is almost past believing; for in each +house traditions are carried back thousands of years. +The great cities and the complicated metropolitan customs +that they produced have long been wiped away, +as one might wipe away mold. The world has been +stabilized; the itch for getting and spending has disappeared. +Our traveller must bind himself to work +for a whole year in order to pay for the garments his +house-mates weave for him, garments whose texture and +cut have a classic turn.</p> + +<p>This household, I say, is the social unit of the Crystal +Age: the house-father administers the laws and +customs, and he dispenses the punishment of seclusion +when the visitor trespasses upon the code of the house. +The house-mates work together, eat together, play together,<span class="pagenum" id="Page_175">175</span> +and listen together to the music of a mechanical +instrument called the musical sphere. At night they +sleep in separate little cubicles which can be opened to +the night air. The horses and dogs of the Crystal Age +have a degree of intelligence which our common breeds +do not possess, so that the horses all but harness themselves +to the plow, and the dog teaches the traveller +when to leave off working the animals. Each household +has not merely its laws and traditions: it has its +literature; its written history; and the very girl with +whom the traveller falls in love bears a resemblance to +the sculptured face of an unhappy house-mother who +lived and suffered in the immemorial past. These houses, +these families, these social relations are built for endurance. +What is the secret of their strength?</p> + +<p>The secret of our Crystal Age Utopia is the secret of +the beehive: a queen bee. The Crystallites have done +away with the difficulties of mating by appointing one +woman, in every house, to be the house-mother, the +woman whose capital duty is to carry on the family: +the entire burden of each generation falls upon her +shoulders, and in return for the sacrifice she is treated +with the respect due to divinity, like the young man +who was chosen in the Kingdom of Montezuma, as the +tales have it, to represent the chief deity until at the +end of a year he was disembowelled. The wish of a +house-mother is a command; the word of the house-mother +is law. For a year before her retirement as +mother she is put into communion with the sacred books +of the house, and has at her command a store of +knowledge which the rest of the hive are not permitted +to share. It is she who keeps burning the fires of life.</p> + +<p>For all except the house-mother sex is a matter of<span class="pagenum" id="Page_176">176</span> +purely physical appearance. The Crystallites, if +we may speak irreverently, are “content with a +vegetable love—which would certainly not suit me” nor, +it appears, did it suit our traveller to the Crystal Age, +when he discovers that his passion could never be reciprocated +by his beloved, even if she so far transgressed +the laws of the household as to give way to him. +Against the appearance of passion and all the mortal +griefs that it carries with it, the house-mother possesses +a remedy. When in the murk of despair our +traveller turns to her for advice and consolation, she +gives him a phial of liquid. He drinks it in the belief +that it will make him as free from passion as his house-mates; +and he is not deceived; for—he dies.</p> + +<p>The social life of the household is not to be wrecked +by the storms and stresses of the individual’s passions. +The engines of life are no longer dangerous: the fuel +has been taken away! A “chill moonlight felicity” is +all that remains.</p> + +<h3>3</h3> + +<p>There are times when one may look upon the whole +adventure of civilized life as a sort of Odyssey of domestication; +and in this mood the Crystal Age marks a +terminus upon that particular aspect of the adventure. +To the objection that this sort of utopia requires that +we change human nature, the answer, in terms of modern +biology, is that there is no apparent scientific +reason why certain elements in human nature should +not be selected and brought to the front, or why certain +others should not be reduced in importance and +eliminated. So, for all practical purposes, there is no +apparent reason why human nature should not be<span class="pagenum" id="Page_177">177</span> +changed, or why we should not be prepared to believe +that in times past it has been changed—communities +which selectively bred for pugnacity and aggression +committing suicide and opening the way for communities +which socially selected other traits that made for +survival. It is possible that in times past man has +done a great deal to domesticate himself and fit himself +for harmonious social life; and a utopia which rests +upon the notion that there should be a certain direction +in our breeding is not altogether luny; indeed, is nowadays +less so than ever before, for the reason that it is +possible to separate romantic love from physical procreation +without, as the Athenians did, resorting to +homosexuality.</p> + +<p>If A Crystal Age opens our minds to these possibilities +it is not to be counted purely as a romance; +in spite of the fact that as a romance it has passages +that rival Green Mansions. Between the individual +households and common marriages, the utopia of the +beehive is a third alternative which possibly remains to +be explored.</p> + +<h3>4</h3> + +<p>There are regions in the world—I am thinking perhaps +of the table land of South Africa and the Mississippi +Valley—where if one dreamed about utopia the +apparatus to support it would be a gigantic network of +steel, and huge communities of people would naturally +flow together and coalesce in complicated patterns, +somewhat after the fashion of those which Mr. H. G. +Wells describes in When the Sleeper Awakens. It +would be almost impossible, I fancy, to dream of a simple +life and of handfuls of people in those parts of the<span class="pagenum" id="Page_178">178</span> +earth: the simplicity would be barrenness, and a handful +of people would be lost.</p> + +<p>It is different with the valley of the Thames, that little +stream which begins a short way above Oxford and +meanders between banks of lush grass and bending +willows, down through Marlow, where musty ales have +long been made, past Windsor between the Great Park +and the Chiltern Hills, through Richmond and so down +to Hammersmith where one might perhaps ford the +river at low tide if an iron bridge did not carry one +across, till below the city of London the estuary becomes +a wide tide of water and expands proudly to meet +the sea. Nature has carved this valley to the human +scale: the houses are not dwarfed by the landscape; and +except for the huge warren of London—for which +nature is not responsible—there is a fitness between the +actor and the scene which, without offering any great +Olympian moments, gives the naïve and jolly and whole-hearted +effect that one finds in a good English hunting +print or, let us say, in Pickwick Papers. In such an +atmosphere, particularly as one thinks of it on a day +late in June, human nature bubbles naturally into good +nature, and whatever harshness remains, a tankard of +ale will drain away.</p> + +<p>It is in this valley of the Thames that William Morris +awoke to find his utopia, after returning to his home +in Hammersmith, the last really urban borough of +London as one goes upstream. From that landscape, +sweetened and freshened and ridden of cockney landmarks, +Morris evokes the spirit of the River God, as +Socrates and Phædrus, by the banks of the Ilyssus, call +forth the spirit of Pan.</p> + +<p>With all the grime and tedium of the dull ’eighties<span class="pagenum" id="Page_179">179</span> +lying upon his soul, Morris finds himself transported +to a world which has been cleansed by a revolution of +a greater part of the nineteenth century landmarks. +In the meanwhile, grass has laid a decent blanket over +many irretrievable ruins. The house in which he has +gone to bed is now a Guest House; and he is first received +into this refurbished world by a boatman who +takes him for a morning swim on the Thames, and +knows about the value of money only as a collector of +copper curios might. At breakfast, he finds himself +among a group of friendly people, who call him “Guest”; +and he is taken firmly and sweetly and quite serenely +in hand by the comely young women who preside over +the house. These women, like everyone else in the new +Thames valley, are healthy, full-blooded, athletic, sane, +and free from the puling maladies which idleness or +overwork gave to the women of the nineteenth century. +The other guests are a weaver who has come +down from the north to take a turn at the boatman’s +job while the latter goes up towards Oxford to help +gather in the hay, and a loquacious dustman in marvellous +greens and golds.</p> + +<p>In this new England, work has become what one +would call in the kindergarten “busy work”: in the simplification +of the standard of living and the release from +the pressure of artificially stimulated wants, the main +business of getting a living is easily performed, and +the chief concern of everyone is to do his work under +the pleasantest conditions possible—a demand which +brings back many of the handicrafts, and places a great +premium on manual skill. Although the mechanical +arts have been improved in certain directions, for in his +trip up the Thames our guest meets with a barge<span class="pagenum" id="Page_180">180</span> +driven by some internal engine, let us say by electricity, +a good many devices have been allowed to fall into +disuse, because, although the output in goods might +be greater, the work itself and the way of life it promotes +are not so beneficial as the simple methods of +hand labor. In every direction, simplicity and direct +action and the immediate supply and interchange of +goods out of local produce, has taken the place of the +monstrously complicated system of traffic that prevailed +in the earlier imperialistic world. Work is given freely, +and the proceeds of work exchanged freely, as a man +might give of his goods and services nowadays when he +welcomes a friend within his own house. A great part +of the energy of this new community has gone into +building; and architecture, sculpture, and painting +flourish in the townhalls and common dining halls of +which each village boasts.</p> + +<p>It follows from this that the big cities have disappeared. +London is again a congeries of villages, mingled +in great woodlands and meadows where in the +summer children roam about and camp and pick up the +simple occupations of rural life. Of all the proud +monuments of London that the nineteenth century left, +only the Houses of Parliament remain, as a storage-place +for dung. There are shops, where one takes for +the asking, and there are common halls where people +eat and have conversation, as they do now in restaurants—only +these new hostels are beautiful, spacious, +and well-served.</p> + +<p>Since economic pressure is absent, the people of the +Thames valley seem to live a life of leisure; but this +life of leisure is not the aimless leisure of the country +house, with its artificial stimulants, its artificial exercises,<span class="pagenum" id="Page_181">181</span> +and the like: the life of dignified leisure is a life +of work; in short, the life of the artist. If other +people have talked of the necessity for labor, the dignity +of labor, the heroism of labor, these simple Englishmen +have discovered the beauty of leisurely work—the +simple grace that follows when even the practical +arts are pursued as if they were liberal arts. In this +utopia the instinct of workmanship, the creative impulse, +has free play; and since the majority of people +are neither scholars nor scientists, as Sir Thomas More +would have had them, they find their fulfillment in adding +beauty to all the necessities of their daily toil. +Where the work itself leads purely to some useful end, +as in the growing of wheat or grass, the joy of work +arises out of the comradeship and good-feeling that +bind together those who perform it, and the comparative +lightness of the tasks that find many hands eager +almost to the point of competition to perform them.</p> + +<p>One looks at the faces of these people, and the effects +of their life are visible. Their women are ten or fifteen +years older than we should judge by their appearance; +and on every face is written the healthy +serenity that follows when people do good work, with +a good spirit, in a good place. There is a candor, a +plainness, a wholesomeness, an absence of furtive repressions +in their every gesture; and as far as men can be +satisfied and happy in a good environment, this community +is satisfied and happy. There are grumblers, it +goes without saying. One of them is a crusty old fellow +who has read ancient history and who sighs for +the cutthroat practices of the competitive era; and +there is another who complains of the tameness of +Utopian literature, as compared with that which dealt<span class="pagenum" id="Page_182">182</span> +with the miseries and warped passion of an earlier +age.</p> + +<p>The only wretchedness in this utopia comes out of the +essential human tragedy—the disparity between one’s +aims and one’s attainments, between one’s desires and +the circumstances that clog their fulfillment. How can +unhappiness be altogether wiped out as long as maids +are fickle and sexual passion strong? The boatman, +for example, has been mated with a beautiful girl +who leaves him for another man; but she tires of her +new love, and under the eyes of the Guest her uncle +brings the pair together, and the drama of courtship +and mating goes on all over again; for there are no +laws to bind people together when every fibre of their +being drives them apart; and in a civilization that +deals kindly even with its adults there is no difficulty +about giving the children all the care they need. For +the most part, those who suffer in love bear their burdens +manfully, without wailing over imaginary wrongs +which are associated with the worship of impossible +chastities and reticences; and they turn their balked +impulses into the channels of work and poetry as completely +as they know how.</p> + +<p>Is this the arcadian age of innocence all over again? +Are brutality and lust forever wiped out? Not at all. +In sudden passion even murders occur, no matter how +good and helpful the social order; but instead of compounding +murder with an additional murder, the guilty +person is left to his own remorse. Use and wont are +more powerful than law, and the whole guild that +earns its living from the frictions and dissidences of +our social life has dropt into limbo. By the same +token, the game of the ins and the outs, which we<span class="pagenum" id="Page_183">183</span> +call political government, has disappeared; for the +only matters in which our community is interested are +as to whether a new field is to be laid under the plow +or a bridge thrown over a stream or a townhall built; +and about such things the local community is competent +to decide, without lining up in a purely fictitious +antagonism.</p> + +<h3>5</h3> + +<p>Sanity and health and good-will and tolerance—as +one sculls along the Thames, above Richmond, on a +Sunday morning, between boatloads of gay picnickers +and sauntering people, it is not impossible to imagine +a new social order developing on simple lines and bringing +these things into existence. With five million people +in England, and perhaps half a million in the Thames +valley, the thing would not be impossible. Then the +whole countryside would be dressed again in green; then +buildings would arise in the landscape like flowers out of +the ground; then the kindliness and spontaneous co-operation +of a happy holiday would be prolonged into +the workaday week. We should know how to spend our +time and with what to occupy our heads and hands, if +the great wen of London were removed from the Thames +valley, and all the cheap cockney things that London +has conjured into existence were to be blasted away. +We should know all these things, because William Morris +has told us about them; and we should do all these +things, because in our heart of hearts we realize that +they would satisfy.</p> + +<h3>6</h3> + +<p>The utopia that remains for consideration is the last +important one in point of time; and it is, curiously<span class="pagenum" id="Page_184">184</span> +enough, the quintessential utopia, for it is written with +a free and critical gesture, and with a succinct familiarity +towards the more important books that came before +it. Mr. H. G. Wells, it is true, has made more than +one excursion into an imaginary commonwealth: The +Time Machine is his earliest and The World Set Free +may possibly be considered as his latest. A Modern +Utopia combines the vivid fantasy of the first picture +with the more strict regard for present realities that +marks the second; and it is, altogether, a fine and lucid +product of the imagination.</p> + +<p>The assumption upon which Mr. Wells gains entrance +into his utopia differs from those shipwrecks +and somnambulisms in which our modern utopias have +been stereotyped. He conceives of a modern man, a +little thickset and protuberant, seated at a desk and +brooding over the possibilities of man’s future; and +gradually this image comes to life and defines his views, +and his voice rises into narrative in something like the +fashion of a lecturer, throwing from time to time his +illustrations of a New World upon the screen. He +enters utopia by hypothesis; that is, without any other +subterfuge than an act of the imagination; and in the +thickening realities of a utopian community, first discovered +in an Alpine pass, he finds himself in the company +of a sentimental botanist, who is sick with a love +affair and is maudlin about dogs, and who again and +again wrecks this exploration of utopia by dragging +into the midst of the scene some petty complication—about +his sweetheart or his doggie—that he has acquired +on earth!</p> + +<p>Where and what is this modern utopia? By hypothesis, +it is a globe identical with the one on which we<span class="pagenum" id="Page_185">185</span> +live; it has the same oceans and continents, the same +rivers and minor land-masses, the same animals and +plants; yes, even the same people, so that each one of +us has his utopian counterpart. Conveniently, this new +earth is located beyond Sirius; and for the most part +its history is parallel to ours; except that it had a +critical turn for the better at a not too remote period; +so that, while mechanical invention and science and +all that sort of thing is exactly on the same level as +ours, the scale and order is entirely different.</p> + +<p>The scale and order of things is indeed different. +Utopia is a world community; it is a single civilization +whose net of monorails and posts, whose identification +bureaux, whose rules of law and order are the same +in England as in Switzerland; and presumably the +same in Asia and Africa as in Europe. In every sense +it is a modern utopia. Machinery plays an important +part, and the absence of menial service is conspicuous +from the very first contacts in which our travellers get +the hospitality of an inn, and find that interior decoration +has verged towards the style of the modern lunchroom +and subway station, so that the whole room can be +redded, after use, by the guest himself. There is no +harking back to the past in industry, in architecture, or +in the mode of living. All that machinery has to offer +has been accepted and humanized: there is a cleanliness, +an absence of squalor and confusion, in this world-community, +which indicates that utopia has not been +purchased by evasion.</p> + +<p>The price of this order and spaciousness is not as +heavy as that which Bellamy was willing to pay in +Looking Backward. The land and its natural resources +are owned by the community and are in the custody of<span class="pagenum" id="Page_186">186</span> +regional authorities; and the means of communication +and travel are in the hands of one common administrative +body. There are great socialized enterprises such +as the railways, with planetary ramifications; there are +regional industries, and there are a good many minor +affairs which are still undertaken by private individuals +and companies. Farms are worked by a co-operative +association of tenant farmers, upon lines suggested by +Dr. Hertzka in Freeland. Perhaps the most remarkable +feature of utopian organization is the registration +of every individual, with his name, numeral, finger-print, +changes of residence and changes in life; all of which +is filed in a huge central filing office, to become part of +a permanent file upon the individual’s death. Utopian +registration gets our travellers into hot water, for +they are naturally mistaken for their utopian doubles; +but outside of its use in the story this little device +seems strangely beside the point, and it arose, I believe, +out of Mr. Wells’ temperamental regard for tidiness—tidiness +on a planetary scale—the tagging and labelling +of a well-conducted shop....</p> + +<p>The people of our Modern Utopia are roughly divided +into four classes: the kinetic, the poietic, the base, and +the dull. The kinetic are the active and organizing +elements in the community: as active kinetics they are +the managers, the enterprisers, the great administrators, +as passive kinetics they are the minor officials, the +innkeepers, the shoptenders, farmers, and the like. The +poietic are the creative elements in the community; the +“intellectuals” we should perhaps call them. This follows +in general the lines laid down by Comte—chiefs, +people, intellectuals, and emotionals, and perhaps something +of the same classification was outlined by More<span class="pagenum" id="Page_187">187</span> +in his Philarchs, people, priests, and scholars. This +division of classes is a very ancient one. In that old +Indian script, the Bhagavad Gita, we find that the population +is divided into Brahmans, Kshatriyas, Vaisryas, +and Sudras, and that their duties are “determined by +the modes that prevail in their separate natures.” The +residual classes of the base and the dull correspond +to the Sudras; they are, of course, the slag of the +community; and the active elements in this class, the +criminals, the habitual drunkards, and the like are exported +to various islands in the Atlantic where they +have organized a community of their own in which they +may practice fraud, chicane, and violence to their +hearts’ content.</p> + +<p>Like Plato, Mr. Wells is concerned to provide for the +education, discipline, and maintenance of people who +will be sufficiently disinterested and intelligent to keep +this vast organization a going concern—no ordinary +politician or captain of industry will do. Hence there +arises a class of Samurai. These Samurai are selected +by rigorous mental and physical tests out of youth +who are past twenty-five, up to which time they may +be foolish and unsettled and may sow their wild oats. +These Samurai have a high intellectual standard of +achievement. They live a simple life. They are under +strict moral discipline, and follow a minute regimentation +of dress and minor details of conduct. They cannot +marry out of their class. Once a year they are sent +out into the forests, the mountains, or the waste places +to shift for themselves; they go “bookless and weaponless, +without pen or paper, or money”; and they come +back again with a new hardness and fineness and fortification +of spirit. It is such an organization as might<span class="pagenum" id="Page_188">188</span> +have been evolved at the time of the Reformation had +the Order of Jesuits been able to effect a dictatorship +of Christendom. I say this without disparagement of +either the Jesuits or the Samurai, in order to point +out that these guardians of A Modern Utopia are plausible +historic characters. All the important economic +and political enterprises of the state, and important +vocations like that of the physician, are in the hands of +Samurai. They are as necessary to the social organization +of A Modern Utopia as the research laboratories, +which are provided by charter with each factory, are +necessary to its industrial organization.</p> + +<h3>7</h3> + +<p>The glimpses that one gets of this utopia are full of +color and light and movement; there are finely contained +cities, surrounded by wide suburban territories, cities +that are not built of paper and alabaster. Lovers +pass arm in arm through the streets in the twilight; +and there is a soft dignity in the women, with their +gay, sexually unemphatic dresses, that charms. There +are electric trains weaving silently on rails over the +landscape of Europe, crossing under the English Channel +by tube, and emerging in London with none of the +bustle, the grinding, or the dirt of a modern railway +ride. There are well-cultivated fields and adequate +inns. There are no obstreperous patriotisms, as one +suspects in Looking Backward; there is none of the +shirking one might fear in News from Nowhere. (While +our travellers are waiting to be identified they stay +for a while in a residential quadrangle at Lucerne, and +are given employment in a toy workshop.) There is +less dogmatism about creeds than in Christianopolis,<span class="pagenum" id="Page_189">189</span> +and an entire absence of menialism which contrasts with +More’s Utopia.</p> + +<p>This modern utopia brings together, compares, and +criticizes important points that all the other utopias +have raised; and it does all this with a deftness and a +turn of humor that speaks for Mr. Wells at his best. +Above all, A Modern Utopia strikes a new note, the +note of reality, the note of the daily world from which +we endeavor in vain to escape. More or less, all the +other utopias assume that a change has come over the +population; that it has been diminished; that the blind, +the lame, and the deaf have been cured; that the mean +sensual man has been converted and is ready to flap +his wings and sing Hallelujah! There is a minimum +of these assumptions in A Modern Utopia. It is above +all other things an accounting and a criticism; and so +it forms a fitting prelude to the remainder of this book.</p> +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> +<p><span class="pagenum" id="Page_191">191</span></p> + +<h2 class="nobreak" id="CHAPTER_TEN"><span id="toclink_191"></span>CHAPTER TEN</h2> + +<div class="blockquot hang2"> + +<p>How the Country House and Coketown became the +utopias of the Modern Age; and how they made +the world over in their image.</p> +<hr class="chap x-ebookmaker-drop"> +<div> </div> +</div></div> + +<div class="chapter"> +<p><span class="pagenum" id="Page_193">193</span></p> + +<h2 class="nobreak" id="CHAPTER_10">CHAPTER TEN</h2> +</div> + +<h3>1</h3> + +<p><span class="firstword">Now</span> that we have ransacked the literature of ideal +commonwealths for examples of the utopian vision and +the utopian method, there remains another class of +utopias which has still to be reckoned with, in order to +make our tally complete.</p> + +<p>All the utopias that we have dealt with so far have +been filtered through an individual mind, and whereas, +like any other piece of literature, they grew out of a +certain age and tradition of thought, it is dangerous to +overrate their importance either as mirrors of the existing +order or as projectors of a new order. While again +and again the dream of a utopian in one age has become +the reality of the next, as O’Shaughnessy sings in his +famous verses, the exact connection between the two +can only be guessed at, and rarely, I suppose, can it +be traced. It would be a little foolish to attempt to +prove that the inventor of the modern incubator was a +student of Sir Thomas More.</p> + +<p>Up to the present the idola which have exercised the +most considerable influence upon the actual life of the +community are such as have been partly expressed in a +hundred works and never perhaps fully expressed in +one. In order to distinguish these idola from those +that have occupied us till now, we should perhaps call +them collective utopias or social myths. There is a +considerable literature that relates to these myths<span class="pagenum" id="Page_194">194</span> +in French, one of the best known works being M. George +Sorel’s Reflections on Violence; and in practice it is +sometimes rather hard to tell where the Utopia leaves +off and the social myth begins.</p> + +<p>The history of mankind’s social myths has still in +the main to be written. There is a partial attempt at +this over a limited period in Mr. Henry Osborn Taylor’s +The Mediæval Mind; but this is only a beginning, +and other ages are almost untouched. The type of +myth that concerns us here is not the pure action myth +which M. Sorel has analyzed; we are rather interested +in those myths which are, as it were, the ideal content of +the existing order of things, myths which, by being +consciously formulated and worked out in thought, tend +to perpetuate and perfect that order. This type of +social myth approaches very closely to the classic +utopia, and we could divide it, similarly, into myths +of escape and myths of reconstruction. Thus the myth +of political freedom, for example, as formulated by the +writers of the American revolution, frequently serves +as an excellent refuge for disturbed consciences when +the Department of Justice or the Immigration Bureau +has been a little too assiduous in its harassment of political +agitators.</p> + +<p>Unfortunately, it has become a habit to look upon +our idola as particularly fine and exalted, and as representing +the better side of human nature. As a matter +of fact, the myths which are created in a community +under religious, political, or economic influences cannot +be characterized as either good or bad: their nature is +defined by their capacity to help men to react creatively +upon their environment and to develop a humane life. +We have still to recognize that a belief in these idola<span class="pagenum" id="Page_195">195</span> +is not by itself a creditable attitude. Even quite base +and stupid people are frequently governed by ideals; +indeed, it is the ideals that are in many cases responsible +for their baseness and stupidity. Neither is the habit +of responding to idola any evidence of rational thought. +People respond to “ideas”—that is, to word-patterns—as +they respond to the stimulus of light or heat, because +they are human beings and not because they are philosophers, +and they respond to projections, to idola, for +the same reason, and not because they are saints. Our +myths may be the outcome of rational thought and +practice or not; but the response to these myths is +not perhaps more than ten times in a hundred the result +of following the processes of reason from beginning +to end.</p> + +<p>We must think of our idola as a sort of diffused environment +or atmosphere, which differs in “chemical +content” and in extension with each individual. Some +of these idola have so uniformly taken possession of +men’s minds in a particular age that they are as much +a part of the environment a baby is born into as the +furniture of his house. The sociologists who follow +Émile Durkheim have called a certain part of these +idola collective representations but they are wrong, +I believe, when they limit these “representations” to +savage or ignorant groups for they are an important +part of every civilized person’s luggage. Parallel with +The Story of Mankind and with The Story of Utopias, +which I have just told, it would be amusing to write +The Story of Mankind’s Myths. This work, however, +would require the scholarship and industry of another +Leibniz, and all that I wish to do here is to put together +the chief social myths that have played a part in Western<span class="pagenum" id="Page_196">196</span> +Europe and America during the modern period, to +contrast these idola with the utopias of the past and the +partial remedies for the present, and to suggest the +bearing of all this upon any new departures we may +be ready to make.</p> + +<p>In selecting these idola—The Country House, Coketown, +the Megalopolis—I have been forced to gauge +their strength and test their quality very largely by +their actual results in the workaday world, and it is a +little hard to purify them from the various institutions, +old and new, in which they are mixt. Yet with all this +taint of actuality, these idola are scarcely as credible +as the Republic and it will help matters a little to +realize that we are still within the province of utopia, +and may exercise all the utopian privileges.</p> + +<h3>2</h3> + +<p>To understand the utopia of the Country House we +must jump back a few centuries in history.</p> + +<p>Anyone who has ranged through the European castles +that were built before the fourteenth century will +realize that they were no more built for comfort than +is a modern battleship. They were essentially garrisons +of armed men whose main occupation was theft, +violence, and murder; and every feature of their environment +reflected the necessities of their life. These +castles would be found beetling a cliff or a steep hill; +their walls and their buttresses would be made of huge, +rough hewn stones; their living arrangements would +resemble those of a barracks with an almost complete +lack of what we now regard as the normal decencies and +privacies, except possibly for the lord and his lady;<span class="pagenum" id="Page_197">197</span> +and the life of these feudal bands was necessarily a +crude and limited one.</p> + +<p>Up to the fourteenth century in Western Europe the +little fortified town, or the unfortified town that lay +beneath the protection of a garrison on a hill, was the +only other social unit that competed with the even +more limited horizons of the peasant’s village, or with +the spacious claims for the Here and the Hereafter +which were put forward by the Roman Church. To +dream of huge metropolises and farflung armies and +food brought from the ends of the earth would have +been wilder in those days than anything More pictured +in his Utopia.</p> + +<p>During the fifteenth century in England, and in +other parts of Europe the same thing seems to have +happened sooner or later, this life of agriculture and +warfare and petty trade was upset: the feudal power of +the reigning nobles was concentrated in the hands of +a supreme lord, the King; and the King and his archives +and his court settled in the National Capital, instead +of moving about from place to place in the troubled +realm. The territories of the feudal lords ceased to +be dispersed; their possessions were confined more and +more within what were called national boundaries; and +instead of remaining in their castles the great lords +gave up their crude, barbaric ways, and went up to the +capital to be civilized. In the course of time money +took the place of direct tribute; instead of receiving +wheat and eggs and labor, the lord came into possession +of a rent which could be figured in pence and pounds; +a rent which could be transferred to the new trading +cities for the goods which the rest of the world had +for sale. There is a fascinating picture of this change<span class="pagenum" id="Page_198">198</span> +in W. J. Ashley’s Economic History; and the old life +itself is outlined, with a wealth of significant detail, in +J. S. Fletcher’s Memorials of a Yorkshire Parish.</p> + +<p>At the same time that this change was taking place +in the physical life of Western Europe, a corresponding +change was taking place in the domain of culture. +Digging about the ruins of Rome and other cities, the +men of the late Middle Age discovered the remains of a +great and opulent civilization; and exploring the manuscripts +and printed books which were getting into general +circulation, they found themselves face to face +with strange conceptions of life, with habits of refinement, +ease, and sensuous luxury which the hard life +of the camp and the castle had never really permitted. +There followed a reaction against their old life which +was little less than a revulsion; and in that reaction +two great institutions fell out of fashion. Men ceased to +build castles to protect themselves against physical +dangers; and they left off entering monasteries in order +to fortify their souls for the Hereafter. Both the +spiritual and the temporal life began to shift to a +new institution, the Country House. The idolum of +the Country House drew together and coalesced; and +as a familiar symbol of this change the colleges at +Oxford which date from the Renascence can scarcely be +distinguished in architectural detail from the palaces +which the aristocracy were building in the same period; +while our banks and our political edifices to this day +bear almost universally the stamp of that Roman and +Grecian litter which men discovered on the outskirts +of the mediæval city.</p> + +<p><span class="pagenum" id="Page_199">199</span></p> + +<h3>3</h3> + +<p>We do not know the Country House until we realize, +to begin with, what its physical characteristics are +like. There are a great many descriptions which the +reader may consult if he does not happen to live in the +neighborhood of a great Country House: but perhaps +instead of examining the contemporary Country House +it will be well to go back to its beginnings, and see how +it was pictured in all its encrusted splendor at the first +movement of the Renascence—in the setting which François +Rabelais, in one of the few downright serious passages +in his great work, Gargantua, sought to provide +for the good life.</p> + +<p>Gargantua purposes to build a new Abbey which he +calls the Abbey of Theleme. This Abbey is to be in +every respect what the mediæval Abbey was not. Hence +to begin with, the Abbey, unlike the castle, is to lie +in the midst of the open country; and unlike the monastery, +it is to have no walls. Every member is to be +furnished with a generous apartment, consisting of a +principal room, a withdrawing room, a handsome closet, +a wardrobe, and an oratory; and the house itself is +to contain not merely libraries in every language, but +fair and spacious galleries of paintings. Besides these +lodgings there is to be a tilt-yard, a riding court, a +theatre, or public playhouse, and a natatory or place +to swim. By the river, for the Abbey is to be situated +on the Loire, there is to be a Garden of Pleasure, and +between two of the six towers of the hexagon, in which +form the building is arranged, there are courts for +tennis and other games. Add to this orchards full of +fruit trees, parks abounding with venison, and an archery<span class="pagenum" id="Page_200">200</span> +range, fill all the halls and chambers with rich +tapestries, cover all the pavements and floors with +green cloth—and the furnishing of the Abbey of +Theleme is complete.</p> + +<p>The costumes of the inmates are equally splendid +and elaborate. In order to have the accoutrements of +the ladies’ and gentlemen’s toilets more convenient, there +was to be “about the wood of Theleme a row of houses +to the extent of half a league, very neat and cleanly, +wherein dwelt the goldsmiths, lapidaries, jewellers, embroiderers, +tailors, gold drawers, velvet weavers, tapestry +makers, and upholsterers....” They were to +be “furnished with matter and stuff from the hands of +Lord Nausiclete, who every year brought them seven +ships from the Perlas and Cannibal Islands, laden with +ingots of gold, with raw silk, with pearls and precious +stones.”</p> + +<p>The women who are admitted to Theleme must be +fair, well-featured, and of sweet disposition; the men +must be comely and well-conditioned. Everyone is to +be admitted freely and allowed to depart freely; and +instead of attempting to practice poverty, chastity, and +obedience, the inmates may be honorably married, may +be rich, and may live at liberty.</p> + +<p>The liberty of Theleme is indeed complete; it is such +a liberty as one enjoys at a Country House to this day, +under the care of a tactful hostess; for everyone does +nothing except follow his own free will and pleasure, +rising out of his bed whenever he thinks good, and +eating, drinking, and laboring when he has a mind to +it. In all their rule and strictest tie of their order, as +Rabelais puts it, there is but one clause to be <span class="locked">observed—</span></p> + +<p>“Do what you please.”</p> + +<p><span class="pagenum" id="Page_201">201</span></p> + +<h3>4</h3> + +<p>When we turn our attention from Rabelais’ conceit +of an anti-monastic order, we discover that he has +given us an excellent picture of the Country House, +and of what I shall take the liberty of calling Country +House culture. We see pretty much the same outlines +in the introduction to Boccaccio’s Decameron; it is +elaborately described in terms of that most complete of +Country Houses, Hampton Court, in Pope’s Rape of the +Lock; it is vividly pictured by Meredith in his portrait +of The Egoist; and it is analyzed in Mr. H. G. Wells’ +cruel description of Bladesover in Tono-Bungay, as +well as by Mr. Bernard Shaw in Heartbreak House. +Whether Mr. W. H. Mallock holds the pattern of +Country House culture up to us in The New Republic +or Anton Chekhov penetrates its aimlessness and futility +in The Cherry Orchard, The Country House is one +of the recurrent themes of literature.</p> + +<p>This renascence idolum of the Country House, then, +is powerful and complete: I know no other pattern +which has imposed its standards and its practices with +such complete success upon the greater part of European +civilization. While the Country House was in the +beginning an aristocratic institution, it has penetrated +now to every stratum of society; and although we may +not immediately see the connection, it is responsible, I +believe, for the particular go and direction which the +industrial revolution has taken. The Country House +standards of consumption are responsible for our Acquisitive +Society.</p> + +<h3>5</h3> + +<p>Perhaps the shortest way to suggest the character<span class="pagenum" id="Page_202">202</span> +of Country House institutions is to say that they are +the precise opposite of everything that Plato looked +upon as desirable in a good community.</p> + +<p>The Country House is concerned not with the happiness +of the whole community but with the felicity of the +governors. The conditions which underly this limited +and partial good life are political power and economic +wealth; and in order for the life to flourish, both of +these must be obtained in almost limitless quantities. +The chief principles that characterize this society are +possession and passive enjoyment.</p> + +<p>Now, in the Country House possession is based upon +privilege and not upon work. The title to land which +was historically obtained for the most part through +force and fraud is the economic foundation of the Country +House existence. In order to keep the artisans and +laborers who surround the Country House at their +work, it is necessary to keep them from having access +to the land on their own account, provision always +being made that the usufruct of the land shall go to +the owner and not to the worker. This emphasis upon +passive ownership points to the fact that in the Country +House there is no active communion between the +people and their environment. Such activities as remain +in the Country House—the pursuit of game, for +instance—rest upon imitating in play activities which +once had a vital use or prepared for some vital function, +as a child’s playing with a doll is a preparation for +motherhood. The Country House ideal is that of a +completely functionless existence; or at best, an existence +in which all the functions that properly belong +to a civilized man shall be carried on by functionaries. +Since this ideal cannot be realized in the actual world,<span class="pagenum" id="Page_203">203</span> +for the reason that it is completely at odds with man’s +biological inheritance, it is necessary in the Country +House utopia to fill in by play and sport an otherwise +desirable vacuity.</p> + +<p>In the Country House literature and the fine arts +undoubtedly flourish: but they flourish as the objects +of appreciation rather than as the active, creative +elements in the community’s life; they flourish particularly +in the fashion that Plato looked upon as a corrupting +influence in the community. In the arts, a +gourmandizing habit of mind—the habit of receiving +things and being played upon by them—prevails; so +that instead of the ability to share creative ecstasy, +the chief canon of judgment is “taste,” a certain capacity +to discriminate among sensory stimuli, a capacity +which is essentially just as hospitable to a decomposing +cheese as to the very staff of life. The effect of this +gourmandism in the arts can be detected in every element +of the Country House from cellar to roof; for the +result has been to emphasize the collection of good +things rather than their creation, and there is an aspect +in which the Country House is little better than a +robber’s hoard or a hunter’s cache—a miniature anticipation +of the modern museums of natural history and +art.</p> + +<p>Observe the architecture of our Country House. If +it has been built in England during the last three hundred +years, the style is probably that bastard Greek +or Roman which we call Renascence architecture; if the +Country House was built in America during the last +thirty years, it is as likely as not a Tudor residence +with traces of castle fortification left here and there +on the façade. On the walls there will be plenty of<span class="pagenum" id="Page_204">204</span> +paintings; indeed a whole gallery may be devoted to +them. In all probability, however, the paintings have +been created in other times by men long since dead, +and in other countries: there may be a portrait by +Rembrandt, a Persian miniature, a print by Hokusai. +Some very fine element in the structure, a fireplace or +a bit of panelling, may have been removed piece by +piece from the original Country House in England, +Italy, or France; even as many features of the original +Country House were quarried, perhaps, from some +mediæval abbey. The very china that we use upon our +tables nowadays is a Country House importation which +took the place of pewter and earthenware; and wall +paper is another importation. From feature to feature +everything is derivative; everything, in the last analysis, +has either been stolen or purchased from the original +makers; and what has not been stolen or purchased +has been basely copied.</p> + +<p>The insatiability of the Country House to possess +art is only equalled by its inability to create it. In +the Country House, the arts are not married to the +community, but are kept for its pleasure.</p> + +<p>Let there be no confusion as to either the facts or +the ideal we are examining. There is a vast difference +between that fine mingling of traditions which is the +very breath of the arts, as the lover of classic Greek +statuary knows, and the rapacious imperialistic habit +of looting the physical objects of art which has been +the essence of the Country House method in modern +times, even as it seems to have been a couple of thousand +years ago in the Roman villa. A genuine culture +will borrow steadily from other cultures; but it will +go to them as the bee goes to the flower for pollen, and<span class="pagenum" id="Page_205">205</span> +not as the beekeeper goes to the hive for honey. There +is a creative borrowing and a possessive borrowing; and +the Country House has in the main limited itself to +possessive borrowing. The Country House ideal, in +fact, is limitless possession: so the great Country House +masters have five or six houses, perhaps, in their name, +although they need but a single one to cover their +heads.</p> + +<p>Now the Country House idolum involves a dissociation +between the Country House and the community in +which it is placed. If you will take the trouble to +examine mediæval conditions, you will find that differences +of rank and wealth did not make a very great +difference between the life of the lord in his castle, and +his retainers: if the common man could not claim to be +as good as his lord, it is plain that the lord shared +most of the common man’s disabilities, and was, for all +the exaggerations of chivalry, just as ignorant, just +as illiterate, just as coarse. In the cities, too, the lowest +workman in the guild shared the institutions of his +masters: the churches, the guild pageants, and the +morality plays were all part and parcel of the same +culture.</p> + +<p>The Country House changed this condition. Culture +came to mean not a participation in the creative activities +of one’s own community, but the acquisition of +the products of other communities; and it scarcely matters +much whether these acquisitions were within the +spiritual or the material domain. There had of course +been the beginnings of such a split in mediæval literature, +with its vulgar Rabelaisian tales and its refined +romances of the court; but with the integration of the +Country House idolum, this divorcement was accentuated<span class="pagenum" id="Page_206">206</span> +in every other activity of the community. One +of the results of this split was that popular institutions +were deprived of their contacts with the general +world of culture, and languished away; or they were +transformed, as the public schools of England were +transformed into restricted upper class institutions. +Far more important than this, perhaps, was the fact +that each separate Country House was forced to obtain +for its limited circle all the elements that were +necessary to the good life in a whole community such +as Plato described. We shall deal with the effects of +this presently.</p> + +<h3>6</h3> + +<p>Let us admit what is valid in the utopia of the +Country House. Enjoyment is a necessary element in +achievement, and by its regard for the decent graces +of life, for such things as an ease in manners and a +fine flow of conversation and the clash of wits and a +sensitiveness to beautiful things, the Country House +was by all odds a humanizing influence. In so far as +the Country House fostered a belief in contemplation +and a desire for the arts apart from any uses that +might be made of them by way of civic advertisement; +in so far as it urged that all our pragmatic activities +must be realized in things that are worth having or +doing for themselves, the Country House was right, +eminently right. It was no snobbery on the part of +Russian soviet officialism when it opened up some of +its Country Houses as rest houses for the peasants and +workers, and then insisted that some of the airs of the +Country House should be acquired there, to replace +the rough usages of the stable, the dungpile, and the<span class="pagenum" id="Page_207">207</span> +field. Ruskin and Samuel Butler were possibly right +when they insisted that the perfect gentleman was a +finer product than the perfect peasant or artisan: +he is a finer product because he is essentially more alive. +Even by its emphasis upon appreciation the Country +House did no mean service; for it called attention to +the fact that there were more permanent standards—standards +which were common to the arts of Greece and +China—than those which were looked upon as sufficient +in the local region. In sum, the Country House +emphasized a human best, which was the sum of a +dozen partial perfections; and so all that was crude +and inadequate in the old regional cultures was brought +to light and criticized. All these virtues I admit; +and they hold just as good today as they ever did.</p> + +<p>The fatal weakness of Country House culture comes +out all the plainer for this admission. The Country +House did not see that enjoyment rested upon achievement, +and was indeed inseparable from achievement. +The Country House strove to put achievement in one +compartment and enjoyment in another; with the result +that the craftsman who no longer had the capacity to +enjoy the fine arts no longer had the ability to create +them. The effect of an isolated routine of enjoyment +is equally debilitating; for enjoyment, to the masters +of the Country House came too easily, with a mere +snap of the fingers, as it were, and the tendency of +connoisseurship was to set novelty above intrinsic +worth. Hence the succession of styles by which Country +House decoration has become a thing for mockery: +Chinese in one age, Indian in another, Persian in the +next, with Egyptian, Middle African, and heaven knows +what else destined to follow in due order. There is<span class="pagenum" id="Page_208">208</span> +nothing to settle to, because there is no task to be done, +and no problem to work out; and as soon as the first +taste for a style gets exhausted it is speedily supplanted +by another.</p> + +<p>It would be impossible to calculate the extent to which +the Country House has degraded our taste but I have +little doubts as to the source of the degradation. The +stylicism which has perverted the arts and has kept a +congruent modern style from developing has been the +work of Country House culture. I remember well the +contempt with which a furniture manufacturer in the +Chiltern Hills told me about the way in which he +produced an original Sheraton: his knowledge of sound +furniture design was subordinated to some other person’s +knowledge of “style” and the miscarriage of the +man’s innate craftsmanship made him so mordant on +the subject that it seemed as though he had been reading +Thorstein Veblen’s Theory of the Leisure Class. +It is the same through all the arts. A visit to the industrial +sections of the Metropolitan Museum in New +York will show how dismally the taste for novelty, +which led the Sheratons and Chippendales to find +“classic motifs” in one age, causes the designers of +the present day to seek the motifs of Sheraton and +Chippendale. So much for what happened to the arts +when enjoyment and achievement are separated.</p> + +<h3>7</h3> + +<p>The industrial bearing of the Renascence ideal is +of capital importance.</p> + +<p>During the Middle Age the emphasis in industry was +upon the production of tangible goods; the craft guilds<span class="pagenum" id="Page_209">209</span> +set high standards in design and workmanship; and +the aim of the worker, in most of the trades, was to get +a living from his work, and not simply to get enough +money to free himself from the necessity of working. +This is a broad generalization, I need scarcely emphasize, +and there is plenty of evidence of pecuniary interests +under the best of conditions; but it seems fair to +say that the dominant ideals of the older industrial +order were industrial rather than commercial. In the +trading ventures that the Country House promoted +under its Drakes and Raleighs, ventures which were +needed to bring them “Ships from the Perlas and +Cannibal Islands,” the emphasis shifted from workmanship +to sale; and the notion of working and gambling to +acquire multifarious goods took the place of that earlier +ideal which Henry Adams so sympathetically described +in Mt. St. Michel and Chartres. Thus the good +life, as I have said elsewhere, was the Goods Life: it +could be purchased. If the whole community no longer +offered the conditions for this life, one might filch +what one wanted from the general store, and try to +monopolize for self or family all that was needed for +a good life in the community.</p> + +<p>What is the chief economic outcome of this ideal? +The chief outcome, I think, is to exaggerate the demand +for goods, and to cause an enormously wasteful duplication +of the apparatus of consumption. If the limit +to one’s possessions should be simply the extent of +one’s purse; if happiness is to be acquired through obtaining +the comforts and luxuries of life; if a man who +possesses a single house is considered fortunate, and a +man who possesses five houses five times as fortunate; +if there are no standards of living other than the insatiable<span class="pagenum" id="Page_210">210</span> +one that has been set up in the Country House—well, +then there is really no limit to the business of +getting and spending, and our lives become the mean +handiwork of coachman, cook, and groom. Our Country +House will not merely be a house: there will be a chapel, +an art gallery, a theater, a gymnasium, as François +Rabelais imagined. As the common possessions of the +community dwindle, the private possessions of individuals +are multiplied; and at last, there remains no other +community than a multitude of anarchic individuals, +each of whom is doing his best to create for himself a +Country House, notwithstanding the fact that the net +result of his endeavors—this is the drab tragedy and +the final thing to be said against it—is perhaps nothing +better than six inadequate rooms at the end of nowhere +in a Philadelphia suburb.</p> + +<p>The Country House, then, is the chief pattern by +means of which the mediæval order was transformed +into the modern order. It does not matter very much +whether the Country House is an estate on Long Island +or a cottage in Montclair; whether it is a house in +Golder’s Green or a family manor in Devonshire: these +are essentially affairs of scale, and the underlying identity +is plain enough. The idolum of the Country House +prevails even when quarters are taken up in the midst +of the metropolis. More than ever the Country House +today tries to make up by an abundance of physical +goods for all that has been lost through its divorce +from the underlying community; more than ever it +attempts to be self-sufficient within the limits of suburbia. +The automobile, the phonograph, and the radio-telephone +have only served to increase this self-sufficiency; +and I need not show at length how these instrumentalities<span class="pagenum" id="Page_211">211</span> +have deepened the elements of acquisitiveness +and passive, uncreative, mechanical enjoyment.</p> + +<p>The Country House’s passionate demand for physical +goods has given rise to another institution, Coketown; +and it is the idolum of Coketown, the industrial age’s +contribution to the Country House, that we have now +to consider.</p> + +<h3>8</h3> + +<p>The chief difference between the individual utopias +of the nineteenth century and the “collective representation” +of Coketown is that these individual utopias were +concerned to repair certain points where Manchester, +Newark, Pittsburgh, and Elberfeld-Barmen fell short +of the ideal. In repairing these points, Bellamy and +Hertzka were ready to alter the conventional arrangements +by which property and land were held, and capital +was accumulated. The final end however was the same; +and the differences are therefore more apparent than +real.</p> + +<p>If the illustrative example of the Country House is +in the Abbey of Theleme, that of Coketown is in the +sharp picture of industrialism which Charles Dickens +presents in Hard Times.</p> + +<p>Coketown, as Dickens sees it, is the quintessence of +the industrial age. It is perhaps one of the few idola +of the modern world which has no parallel in any earlier +civilization that we have been able to explore. In order +to understand what Coketown brought into the world, +we must realize that before Coketown came into existence +the center of every important European city consisted +of a marketplace, shadowed over by a Cathedral, +a Market Court, and a Guildhall; and frequently there<span class="pagenum" id="Page_212">212</span> +would be an adjacent university. This was the typical +formation. The various quarters of the city were +subordinated to these central institutions, and the +work which was carried on within the city’s walls was +more or less concretely realized in the local community.</p> + +<p>Coketown, on the other hand, was the outcome of +other conditions and necessities. The center of Coketown’s +activity was the mill, set at first in the open +country near falling water, and then as coal was +applied to steam engines, removed to areas more accessible +to the coal fields. The factory became the new +social unity; in fact it became the only social unit; +and, as Dickens sharply put it, “the jail looked like +the town hall, and the town hall like the infirmary”—and +all of them looked like the factory, a gaunt building +of murky brick that once was red or yellow. The +sole object of the factory is to produce goods for sale; +and every other institution is encouraged in Coketown +only to the extent that it does not seriously interfere +with this aim.</p> + +<p>What are the outward physical aspects of Coketown? +To begin with, the city is laid out by an engineer; +it is laid out with a mathematical correctness and +with a complete disregard for the amenities. If there +are hills where Coketown ought to stand, the hills are +leveled; if there are swamps, the swamps are filled; if +there are lakes, the lakes are drained away. The pattern +to which Coketown’s activities are fitted is that of +the gridiron; there are no deviations and no allowances +in the working out of this plan; never will a street +swerve as much as a hair’s breadth to save a stand of +trees or open up a vista. In the matter of transportation +and intercourse, the aim of Coketown is to “get<span class="pagenum" id="Page_213">213</span> +somewhere”; and it fancies that by laying down +straight lines and joining them in rectangles this aim is +expedited; despite the demonstration in every city of +older growth that a radial system of intercommunication +is much more economical than the gridiron. As a +result, there is no terminus to any of the avenues of +Coketown; for they begin on a draughting board and +end in infinity. It is impossible to approach from the +front the jails, hospitals, and sanatoria of which Coketown +boasts; the tendency is to run past them. So +much for the physical layout of the industrial city; +what remains is obscured by smoke.</p> + +<p>The factory is the center of Coketown’s social life; +and it is here that the greater part of the population +spend their days. At its purest, that is to say, during +the first half of the nineteenth century, and in a great +many centers to this day, the factory is the only institution +that provides anything like a social life, in spite +of the fact that the unremitting toil which accompanies +its routine reduces the graces of social intercourse to +such a minimum that drunkenness and copulation are +the only amusements which the inhabitants can engage +in as a relief from their noble duty of providing the +rest of the world with necessities, comforts, luxuries, +and nullities.</p> + +<p>The Coketown idolum has been disintegrating a little +during the last two decades, under the influence of the +garden cities movement, and I am aware that in certain +departments I am celebrating a lost cause and an abandoned +idealism; but there still remain in acres and acres +of workingmen’s dwellings, such as one finds in Battersea +and Philadelphia, and in old-fashioned railway +stations, and in buildings like the Mechanics Halls of<span class="pagenum" id="Page_214">214</span> +Pittsburgh and Boston, a notion of what Coketown +stood for when Coketown, the Frankenstein which had +been created by the Country House, had not been repudiated +by its master.</p> + +<p>Coketown is devoted to the production of material +goods; and there is no good in Coketown that does not +derive from this aim. The only enjoyment which those +who are inured to the Coketown routine can participate +in is mechanical achievement; that is to say, activity +along industrial and commercial lines; and the only +result of this achievement is—more achievement. It +follows that all the standards of Coketown are of a +quantitative kind; so many score of machines, so many +tons of gew-gaws, so many miles of piping, so many +dollars of profit. The opportunities for self-assertion +and constructiveness in such a community are practically +boundless; and I can never confront the mechanical +felicities of a printing plant without realizing how +fascinating these opportunities are, and how deeply +they satisfy certain elements in our nature. The unfortunate +thing about Coketown, however, is that these +are the only sort of opportunities that are available; +and work whose standards are of a qualitative sort, the +work of scholars and artists and scientists, is either +frozen out of the community by deliberate ostracism, +or is hitched to the machine; the artist, for example, +being compelled to sing the praises of Coketown’s goods +or to paint the portrait of Coketown’s supreme esthetic +achievement—the Self-Made Man.</p> + +<p>In its pristine state, Coketown is not a complete community. +So it is natural that the idolum should have +provided certain additions. In the first place, the +activities of Coketown, whether they are beneficial or<span class="pagenum" id="Page_215">215</span> +wasteful, satisfy only certain elements in the human +makeup; and although much may be done by compulsory +education to discipline the younger generation to +the machine, and to show them the necessity of doing +nothing which would interfere with the continued activity +of the machine—for work in Coketown, as Samuel +Butler fearfully predicted in Erewhon, is in the main +simply attendance upon machinery—here and there +the igneous instincts of the workers will break through +the solidified layer of habit which the school and the +factory have produced, and the arcane energies of +the population will flow either into the Country House +or into that other simulacrum of the civic life, Broadway.</p> + +<p>Coketown for the workaday week, the Country House +for the weekend, is the compromise that has been practically +countenanced; although the country houses of the +working classes may be nothing more than a diminutive +extension of the urban slum near sea or mountain. But +it must be admitted that there is a permanent Country +House and a permanent Coketown population in the +more ideal aspects of the order. Mr. Wells in the +Time Machine has given a picture of Coketown which +is perhaps a little exuberant in some of its details—the +picture of a happy and careless Country House +population, living on the surface of the earth, mid all +the graces of a jolly weekend, and that of the factory +population, the Morlocks, living in the bowels of the +earth and performing the necessary industrial functions. +Mr. Wells’ presentation is a little exaggerated, +however, and we must be content here with such a plain +and outright description as Messrs. Bounderby and +Gradgrind would approve of.</p> + +<p><span class="pagenum" id="Page_216">216</span></p> + +<p>In the Coketown scheme of things, all that does not +contribute to the physical necessities of life is called a +comfort; and all that does not contribute either to comforts +or necessities is called a luxury. These three +grades of good correspond to the three classes of the +population: the necessities are for the lower order of +manual workers, together with such accessory members +as clerks, teachers, and minor officials; the comforts are +for the comfortable classes, that is, the small order of +merchants, bankers, and industrialists; while the luxuries +are for the aristocracy, if there is such an hereditary +group, and for such as are able to lift themselves +out of the two previous orders. Chief among the luxuries, +it goes without saying, are art and literature and +any of the other permanent interests of a humane life.</p> + +<p>Let us note what an improvement the three classes +of Coketown are upon the three classes in Plato’s +Republic. The custom of limiting the earnings of the +working classes to the margin of subsistence is +singularly effective in keeping them occupied with the +business of production—as long as there is no overplus +in the market to throw them out of work—and it +is thus a safeguard of efficiency and industry which +Plato, who was deplorably obtuse in these matters, did +not provide. It is likewise obvious that the life of a +middle class citizen, with plenty to eat and drink, with +his life protected by the policeman, his pocketbook protected +by the insurance company, his spiritual happiness +protected by the church, his human sympathies +protected by the charity organization society, his intelligence +protected by the newspaper, and his economic +privileges protected by the State—this middle class +citizen is, after all, a much more fortunate and happy<span class="pagenum" id="Page_217">217</span> +individual than those Platonic warriors whose life was +a perpetual effort to keep the edge on their bodies and +minds. As for the Guardians of the State, it is plain +that Plato did not offer them any inducement to do +their work which would attract a normal commercial +man: anyone who was worth a hundred thousand dollars +a year would have thought twice before assuming +leadership in Plato’s impoverished commonwealth, +whereas in Coketown he would find that his simple ability +to make money would be taken as sufficient proof +of his education, his insight, and his wisdom in every +department of life. More than that, Coketown, when +all is said and done, welcomes the artist with a cordiality +that puts Plato to shame: Coketown can afford its +luxuries since, when you look at the matter squarely, +a rare painting might be worth as much as a rare postage +stamp; and it is accordingly an acceptable addition +to the Coketown milieu.</p> + +<p>Coketown has, in fact, only one question for the arts +to answer: What are they good for? If the answer +can be expressed in money, the art in question is taken +to be almost as satisfactory as a device to save labor, to +increase speed, or to multiply the output.</p> + +<h3>9</h3> + +<p>There is one phenomenon still to be accounted for in +the economy of Coketown; one monumental instrument +without which the wheels of Coketown would become +clogged and the very breath of Coketown be extinguished.</p> + +<p>I refer to the rubbish heaps.</p> + +<p>The aim of production in Coketown is naturally more<span class="pagenum" id="Page_218">218</span> +production, and it is only by making things sufficiently +shoddy to go to pieces quickly, or by changing the +fashion sufficiently often, that the machinery of Coketown +can for the most part be kept running. The rage +and fury of Coketown’s production has to be balanced +off by an equal rage and fury of consumption—continence +would be fatal. As a result, nothing in Coketown +is finished or permanent or settled: these qualities +are another name for death. Coketown makes china to +be broken, clothes to be worn out, and houses to be torn +down; and if something remains over from an earlier +age which made things more soundly, it is either incarcerated +in a museum, and derided as the monument of +a non-progressive age, or it is demolished as a nuisance. +So powerful is the idolum of Coketown that in the +workaday world building after building continues to +meet with irreparable ruin at the hands of barbarians +from Coketown: why, I have even seen innocent little +half-timbered fifteenth century cottages whose fronts +were obliterated by a nineteenth century plasterer, in +the name of progress.</p> + +<p>The status of every family in Coketown can be told +by the size of its rubbish heap. In fact, to “make a +pile” in the markets of Coketown is ultimately to make +another pile—of dust and junk and litter—on the edge +of the town where the factory district dribbles off into +the open country. So in Coketown consumption is not +merely a necessity: it is a social duty, a means of keeping +“the wheels of civilization turning.” At times there +appears to be a possibility that this utopia may defeat +its purposes by producing goods at such a pace that +the rubbish heaps will fall behind the demands of the +market; and while this mars the theoretic perfection<span class="pagenum" id="Page_219">219</span> +of the Coketown social organization, it is offset by +periods of war, when the market is practically inexhaustible, +and Coketown’s prosperity increases to a +point at which the working classes are on the point of +becoming the comfortable classes without having had +sufficient previous training to make their contribution +to the rubbish heap—a serious pass, amidst which confusion +the working classes of Coketown might take to +reducing their working days and enjoying their leisure +without sufficient consumptive effort.</p> + +<p>This, then, is the idolum of Coketown. There are +certain features in it which need to be noticed. The +first is that there is a certain solid reality in Coketown +that remains when all its pretensions and idiocies have +been incinerated. An environment that is devoted solely +to the production of material goods is obviously no sort +of environment for a good community, for life is more +than a matter of finding what we shall eat and wherewithal +we shall be clothed: it is an interaction with a +whole world of landscapes, living creatures and ideas, +in comparison with which Coketown is a mere blister +on the earth’s surface. Nevertheless, with respect to +the business of melting steel and building roads and +performing certain essential industrial operations, the +aims of Coketown are, up to a certain point, relevant: +we have already encountered them in Andreæ’s Christianopolis. +There is no need to dismiss the good that +lies inside of industrialism because it does not embrace +the good that lies beyond it.</p> + +<p>Up to a certain point, then, using mechanical power +rather than human power is good; so is large-scale production, +so is the division of labor and division of operation; +so is rapid transportation; so is the accurate<span class="pagenum" id="Page_220">220</span> +methodology of the engineer; and so are various other +features in the modern industrial world. One might +even say a word for efficiency, as against “doing things +rather more or less.” Coketown made the horrid mistake +of believing that all these things were good in +themselves. New factories, for example, drew a bigger +population into the city: Coketown did not perceive +that, as Plato pointed out, beyond a certain point the +city as a social unit would cease to exist. Bigger and +better was Coketown’s motto; and it resolutely refused +to see that there was no necessary connection between +these adjectives. The whole case for and against Coketown +rests upon our admission of the phrase “up to a +certain point.” Up to a certain point, industrialism +is good, especially in its modern, neotechnic, electrical +phase: Coketown, on the other hand, believes that there +is no limit to the usefulness of industrialism.</p> + +<p>Up to a certain point—but what point? The answer +is, up to the point at which the cultivation of a humane +life in a community of humane people becomes difficult +or impossible.</p> + +<p>Men come together, says Aristotle, to live; they remain +together in order to live the good life. This +determination of the good life is the only check and +balance that we can have upon Coketown; and it is +perhaps because we have been so little concerned with +it that the practical effect of the Coketown idolum has +been so devastating. “Invention and organization,” as +Mr. George Santayana admirably points out, “which +ought to have increased leisure by producing the necessaries +of life with little labor, have only increased the +population, degraded labor, and diffused luxury.” +William Morris conceived that men in the future might<span class="pagenum" id="Page_221">221</span> +discard many complicated machines because they could +live more happily, aye, work more happily without +them. Whether indeed a good part of modern organization +and machinery could be scrapt is perhaps a +debatable question: but the possibility of scrapping it +is at least conceivable once we become more interested +in the actual result of industrialism upon the life and +happiness of the people who are part of the organization +than we are in the profits which pile up upon +paper, and are finally realized in an ever-growing +rubbish heap.</p> + +<h3>10</h3> + +<p>By what means can the Country House keep Coketown +working for it? The idolum of the Country +House, which was built up during the Renascence, and +the idolum of Coketown, which was formed in the early +part of the nineteenth century, are obviously two +separate worlds; and in order that each might be +realized in our daily life, it was necessary that some +connecting tissue be manufactured to keep them together. +This tissue was the social myth, the collective +utopia, of the National State.</p> + +<p>There is a sense in which we may look upon the +National State as a fact; but that great philosopher +of the National State, Mazzini, realized that the +National State had continually to be willed; and its +existence lies plainly, therefore, on a different plane +from the existence of a bit of territory, a building, or +a city. In fact, it is only by the persistent projection +of this utopia for the last three or four hundred years +that its existence has become credible; for all the minute +descriptions which the political historian gives to the<span class="pagenum" id="Page_222">222</span> +National State, its origins and its institutions and its +people, read a good deal like that fine story which Hans +Andersen told about the king who walked the streets +naked because two rascally tailors had persuaded him +that they had woven and cut up for him a beautiful +outfit of clothes.</p> + +<p>It will help us to appreciate this beautiful fabrication +of the National State if we turn aside for a moment and +glance at the actual world as it is known to the geographer +and the anthropologist. Here are the physical +facts in defiance of which the utopia of nationalism has +been clapped together.</p> + +<h3>11</h3> + +<p>The earth that the geographer surveys is divided into +five great land masses. These land masses in turn can +be broken up into a number of natural regions, each of +which has within its rough and approximate frontiers +a certain complex of soil, climate, vegetation, and, arising +out of these, certain primitive occupations which +the inhabitants of the region originally practiced and +later, through the advance of trade and invention, +elaborated. Between these natural regions there are +occasionally frontiers, such as the barrier of the Pyrenees +which separates “France” from “Spain”; but these +barriers have never altogether prevented movements of +population from one area to another. In order to have +a more faithful knowledge of regional groupings in +certain important areas, the reader might with profit +consult Professor Fleure’s Human Geography in Western +Europe. (London: Williams and Norgate.)</p> + +<p>These natural regions are the groundwork of human +regions; that is, the non-political grouping of population<span class="pagenum" id="Page_223">223</span> +with respect to soil, climate, vegetation, animal life, +industry and historic tradition. In each of these human +regions we find that the population does not consist of +a multitude of atomic individuals: on the contrary, +when the geographer plots houses and buildings on a +topographic map, he finds that people and houses +cohere together in groups of more or less limited size, +called cities, towns, villages, hamlets. Normally, a vast +amount of intercourse takes place between these groupings; +and in the Middle Age, before the utopia of the +National State had been created, the pilgrim and the +wandering scholar and the journeyman and the strolling +player could have been met with on all the highways +of Europe. Under the dispensation of the National +State, however, the population, as the German +economist Buecher points out, tends to be more settled, +and we transport goods rather than people. It is important +to realize that, so far as the geographer can +discover, this trade and intercourse between local +groups has been a part of Western European civilization +since Neolithic times, at least: it takes place continually +between individuals and corporate groups in +one place and another, and as far as geographical facts +are concerned might more easily exist between Dover +and Calais, let us say, than between Calais and Paris.</p> + +<p>Now the interesting thing about the utopia of the +National State is that it has only the most casual relation +to the facts of geography. Wherever it suits the +purposes of the Guardians of the State, the facts are +ignored, and an artificial relation is <em>willed</em> into existence. +The human communities which the regional +sociologist recognizes do not always coincide with those +which the statesman wishes to incorporate as “national<span class="pagenum" id="Page_224">224</span> +territory,” and when this conflict occurs, the idea +rather than the reality triumphs, if necessary by brute +force.</p> + +<p>In the utopia of the National State there are no +natural regions; and the equally natural grouping of +people in towns, villages and cities, which, as Aristotle +points out, is perhaps the chief distinction between man +and the other animals, is tolerated only upon the fiction +that the State hands over to these groups a portion of +its omnipotent authority, or “sovereignty” as it is +called, and permits them to exercise a corporate life. +Unfortunately for this beautiful myth, which generations +of lawyers and statesmen have labored to build up, +cities existed long before states—there was a Rome on +the Tiber long before there was a Roman Imperium—and +the gracious permission of the state is simply a +perfunctory seal upon the accomplished fact.</p> + +<p>Instead of recognizing natural regions and natural +groups of people, the utopia of nationalism establishes, +by the surveyor’s line, a certain realm called national +territory, and makes all the inhabitants of this territory +the members of a single, indivisible group, the +nation, which is supposed to be prior in claim and +superior in power to all other groups. This is the only +social formation that is officially recognized within the +national utopia. What is common to all the inhabitants +of this territory is thought to be of far greater +importance than any of the things that bind men together +in particular civic or industrial groups.</p> + +<p>Let us look at this world of national utopias. The +contrast between the politician’s map and the geographer’s +would be little less than amazing were our eyes +not used to it, and were we not taught in modern times<span class="pagenum" id="Page_225">225</span> +to look upon it as inevitable. Instead of the natural +grouping of land masses and regions, one finds a multitude +of quite arbitrary lines: boundaries like those that +separate Canada and the United States or Belgium and +the Netherlands are just as frequent as the natural +frontier of sea that surrounds England. Sometimes +these national territories are big, and sometimes they +are little; but the bigness of empires like those of +France, England, or the United States is not due to +any essential identity of interests between the sundry +communities of these empires, but to the fact that they +are forcibly held together by a political government. +National lines, in other words, continue to exist only +as long as the inhabitants continue to act in terms of +them; are ready to pay their taxes to support customs +bureaux, immigration offices, frontier patrols, and +educational systems; and are prepared, in the last extremity, +to lay down their lives to prevent other groups +from crossing these imaginary lines without permission.</p> + +<p>The chief concern of the national utopia is the support +of the central government, for the government is +the guardian of territory and privilege. The principal +business of that government is to keep the territory +properly defined, and to increase its limits, when possible, +so as to make the taxable area larger. By stressing +the importance of these concerns, and constantly +playing up the dangers of rivalry from other national +utopias, the State builds a bridge between the Country +House and Coketown, and persuades the workers in +Coketown that they have more in common with the +classes that exploit them than they have in common +with other groups within a more limited community. +It would seem that this reconciliation of Coketown and<span class="pagenum" id="Page_226">226</span> +the Country House is little less than miraculous, even +as an ideal; and perhaps it would be interesting to +examine a little more carefully the apparatus by which +this is effected.</p> + +<h3>12</h3> + +<p>The chief instrument of the National State is Megalopolis, +its biggest city, the place where the idolum of +the National Utopia was first created, and where it is +perpetually willed into existence.</p> + +<p>In order to grasp the quintessential character of +Megalopolis we must shut our eyes to the palpable +earth, with its mantle of vegetation and its tent of +clouds, and conceive what might be made of the human +landscape if it could be entirely fabricated out of paper; +for the ultimate aim of the Megalopolis is to conduct +the whole of human life and intercourse through +the medium of paper.</p> + +<p>The early life of a young citizen in Megalopolis is +spent in acquiring the tools by which paper may be +used. The names of these tools are writing, reading, +and arithmetic; and once upon a time these constituted +the main elements in every Megalopolitan’s education. +There was, however, a good deal of dissatisfaction, on +paper, against this somewhat barren curriculum, and +so at a fairly early date in the history of Megalopolis, +various other subjects, such as literature, science, +gymnastics, and manual training were added to the +curriculum—on paper. It is indeed possible for a +Megalopolitan student to know the atomic formula of +clay without ever having seen it in the raw earth, to +handle pine wood in the workshop without having +walked through a pine forest, and to go through the<span class="pagenum" id="Page_227">227</span> +masterpieces of poetic literature without having experienced +a single emotion which would prepare him to +appreciate anything different from one of the influential +Megalopolitan magazines, “Smutty Stories”, but +as long as his hours of attendance can be recorded on +paper, and as long as he can give a satisfactory +account of his studies on an examination paper, his +preparation for life is practically complete; and so he +is graduated with a paper certificate of education into +the industries of Coketown, or into the multitudinous +bureaus of Megalopolis itself.</p> + +<p>The end of this period of paper tutelage is but a +prelude to its continuation in another form; for the +religious care of paper is the Megalopolitan’s life work. +The daily newspaper, the ledger, the card index are the +means by which he now makes contact with life, whilst +the fiction magazine and the illustrated paper are the +means by which he escapes from it. Through the translucent +form of paper known as celluloid, it has been +possible to do away on the stage with flesh-and-blood +people; and therefore the drama of life, as the Megalopolitan +story writers tell it, can be enacted at one +remove from actuality. Instead of his travelling, the +world moves before the Megalopolitan, on paper; instead +of his venturing forth on the highways of the +world, adventure comes to him, on paper; instead of +his getting him a mate, his bliss may be all but consummated—on +paper. In fact, so accustomed does the +Megalopolitan become to experiencing all his emotions +on paper that he can be entertained by the representation +of a static bowl of flowers on a moving picture +screen; while his cockney ignorance of nature is so vast +that a certain vaudeville performer, seeking to amuse<span class="pagenum" id="Page_228">228</span> +him by imitating the calls of birds and beasts, finds it +wise to have moving pictures taken of the rooster, the +dog, and the cat, in order to give his mimicries reality +in minds destitute of any personal image.</p> + +<p>The notion of direct action, direct intercourse, direct +association, is a foreign one to Megalopolis. If any +action is to be taken by the whole community, or by +any group in it, it is necessary to carry it through the +Megalopolitan parliament, and have it established on +paper, after innumerable people, who have no genuine +concern in the matter, have committed their views about +it to paper. If any intercourse is to be carried on, it +must be largely conducted on paper; and if that medium +is not directly available, subsidiary instruments, like +the telephone, are used. The chief form of association +in Megalopolis is that by political party, and it is +through the political party that the Megalopolitan +expresses his views, on paper, as to what is necessary +to amend the paper constitution or promote the welfare +of the paper community; albeit he realizes that the +promises made by political parties are written on what +Megalopolitans in their more cynical moments call +“non-negotiable” paper, and will probably never pass +into currency.</p> + +<p>By its traffic in Coketown’s multifarious goods and +by its command over certain kinds of paper known +as mortgages or securities, Megalopolis ensures a supply +of real foods and real staples from the countryside. +Through incessant production of books, magazines, +newspapers, boilerplate features, and syndicated matter, +Megalopolis ensures that the idolum of the National +Utopia shall be kept alive in the minds of the underlying +inhabitants of the country. Finally, by the devices<span class="pagenum" id="Page_229">229</span> +of “national education” and “national advertising” +all the inhabitants of the National Utopia are +persuaded that the good life is that which is lived, on +paper, in the capital city; and that an approximation +to this life can be achieved only by eating the food, +dressing in the clothes, holding the opinions, and purchasing +the goods which are offered for sale by Megalopolis. +So the chief aim of every other city in the +National Utopia is to become like Megalopolis; its chief +hope is to grow as big as Megalopolis; its boast is that +it is another Megalopolis. When the denizens of +Megalopolis dream of a better world, it is only a paper +perfection of that National Utopia which Edward Bellamy +looked forward to in Looking Backward.</p> + +<p>Working in connection with the Machine Process of +Coketown, the Megalopolis erects a standard of life +which can be expressed in commercial terms, on paper, +even if it does not offer any tangible satisfaction in +goods and services and perfections. The chief boast +of this standard is its uniformity; that is, its equal +applicability to every person in the community without +respect to his history, his circumstances, his needs, his +actual rewards. Hence such goods as Megalopolis creates +in profusion are for the most part in the line of +plumbing and sanitary devices which, if they do not +exactly heighten the joy of living, at any rate make +the routine of Megalopolitan life a little less formidable.</p> + +<p>The total result of these standards and uniformities +is that what was originally a fiction in time becomes a +fact. Whereas the inhabitants of the national utopia +may originally have been as diverse as the trees in a +forest, they tend to become, under the influence of +education and propaganda, as similar as telegraph<span class="pagenum" id="Page_230">230</span> +poles along a road. It is not a little to the credit of +Megalopolis that the National Utopia has pragmatically +justified itself. It has created the sort of mental +environment on paper which is necessary to a smooth +adjustment of Coketown and the Country House. What +is Megalopolis, in fact, but a paper purgatory which +serves as a medium through which the fallen sons of +Coketown, the producer’s hell, may finally attain the +high bliss of the Country House, the consumer’s +Heaven?</p> + +<h3>13</h3> + +<p>It should be plain that in describing the National +Utopia and Megalopolis I have been trying to outline +what Plato would call the pure form. It is equally +clear, I trust, that the pure form is an idolum to which +any existing national state or metropolis approximates +only so far as the idolum does not conflict too grossly +with the real men and women, the real communities, the +real regions, the real workaday occupations which continue, +despite the reign of these idola, to exist, and to +occupy our main attention. Formal education has not +altogether taken the place of vital education; loyalty +to the state has not altogether succeeded as a substitute +for deeper allegiances and affiliations: occasionally, +here and there, people meet each other face to face, +they eat real food, dig in real earth, smell real flowers +instead of coal tar perfumes that arise from paper +bouquets, and embark quite madly on real love affairs. +It is true that these realities are a disturbing influence: +they are always threatening to undermine the idola +which the politicians and journalists and academic +handymen unite so valiantly to build up; but there they<span class="pagenum" id="Page_231">231</span> +are—and even the most stubborn idealist cannot help +himself from occasionally confronting the world that +he denies!</p> + +<p>If you and I were perfect citizens of Megalopolis, +we should never let anything come between us and our +loyalty to the State: when the State called for our +taxes, we should never think regretfully of the amusements +we must forego in order to pay them; when the +State demanded that we go to war, nothing like the +claims of a family or an occupation or a moral conviction +would ever step between us and our national +duty. By the same token, we should never eat any +other food than that which had been nationally advertized, +and never buy anything direct from the producer +when we might buy it from a third person in Megalopolis; +we should never read any literature that is not +produced in our own country, never desire any other +climate than our own country can boast, and never seek +to find in any other culture, remote in space or time, +the things which we seem to miss in our own environment. +If only this utopia of nationalism could be +realized completely it would be self-sufficient; and there +would be nothing on earth, in heaven, or in the waters +over the earth which did not bear the authentic trademark +of Megalopolis.</p> + +<h3>14</h3> + +<p>The picture of the National Utopia that I have +drawn is perhaps a little too black to stand out clearly; +and I must now add a few high lights for definition.</p> + +<p>As in Coketown, there was a point up to which +efficiency in mechanical production was a good thing, +so in the national utopia there is a point up to which<span class="pagenum" id="Page_232">232</span> +uniformity is a good thing. The National State seems +historically to have arisen in some part through the +relief which the people of the Middle Age experienced +in being able to travel under the protection of the +King’s law along the King’s highway, and their discovery +that common laws and customs, common weights and +measures, were on the whole an advantage over a multitude +of senseless irregularities which continued to exist +in particular neighborhoods. It was a distinct triumph +for the good life when the men of London and the men +of Edinburgh, let us say, realized that they had something +in common as citizens of a single country, and +emphasized the likenesses which bound them as men +rather than the antagonisms that separated them as +cities. If the National State erected barriers of trade +against other countries, it at any rate broke down +barriers that had long existed in even more limited +regions, and that have long continued to exist in certain +cities in Italy and France. So much is to the good.</p> + +<p>But uniformity is not a good in itself. It is a good +only in so far as it promotes association and social +intercourse. In breaking down minor barriers, the +State created major ones, and it created national +uniformities in regions where they were meaningless. +Moreover, nationalism is inimical to cultural unity, and +it perpetuates irrelevant conflicts in the Kingdom of +the Spirit where there should be neither slave nor free, +neither white nor black, neither citizen nor outlander. +As a matter of fact, the two great international +cultural vehicles of the Middle Age—the Latin Language +and the Roman Church—were broken down by +the propagation of a National Language, that spoken +at the National Capital, and a National Church, that<span class="pagenum" id="Page_233">233</span> +which was subservient to the State; and nothing that +nationalism has done since has repaired this loss. On +one hand, the idolum of the National State is too narrow, +because the world of culture is man’s common +inheritance, and not the mere segment of it which is +called “national literature” or “national science.” And +on the other hand, the idolum is too big, for the reason +that there is no bond except a paper one between men +who are as far apart as Bermondsey and Bombay, or +New York and San Francisco. The temporal community, +as Auguste Comte finely pointed out, is local, +restricted, and multiform; this is its essential nature +and limitation. The spiritual community is universal. +It was a great cultural misdemeanor when the National +Utopia, in its extension as imperialism, sought to make +the spiritual community restricted and the temporal +community universal; and it is this heresy to the good +life which makes all the pretensions of the national +utopia so shabby and insincere.</p> + +<h3>15</h3> + +<p>If Coketown and the Country House and the +National Utopia had remained on paper, they would +doubtless be entertaining and edifying contributions to +our literature. Unfortunately, these social myths have +been potent; they have given a pattern to our lives; and +they are the source of a great many evils that threaten, +like stinking weeds, to choke the good life in our communities. +It is not because these myths are utopias +that I have been criticizing them so assiduously; it is +rather because they continue to work such wholesale +damage. Hence it has seemed worth while to point out +that they are on pretty much the same level of reality<span class="pagenum" id="Page_234">234</span> +as the Republic or Christianopolis. We may perhaps +approach our social institutions a little more courageously +when we realize how completely we ourselves +have created them; and how, without our perpetual +“will to believe” they would vanish like smoke in the +wind.</p> +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> +<p><span class="pagenum" id="Page_235">235</span></p> + +<h2 class="nobreak" id="CHAPTER_ELEVEN"><span id="toclink_235"></span>CHAPTER ELEVEN</h2> + +<div class="blockquot hang2"> + +<p>How we reckon up accounts with the one-sided utopias +of the partisans.</p> +<hr class="chap x-ebookmaker-drop"> +<div> </div> +</div></div> + +<div class="chapter"> +<p><span class="pagenum" id="Page_237">237</span></p> + +<h2 class="nobreak" id="CHAPTER_11">CHAPTER ELEVEN</h2> +</div> + +<h3>1</h3> + +<p><span class="firstword">There</span> have been many periods when men did not +think it possible to make life in the community reach +much higher levels than it had attained, without working +a change upon human nature. The working of this +change has been one of the chief preoccupations of +religion; but no one can pretend that it has met, during +the historic period, with any overwhelming success. +In the eighteenth century men became impatient with +the ministrations of institutional religion, and sought +to effect an improvement in the common life by a different +method—by improving the political, economic, and +social mechanisms of society.</p> + +<p>Up to this time the only method that had seemed +feasible for improving the technique of social organization +was the mandate of law. Although Aristotle, for +instance, predicted that slavery would come to an end +on the condition that the shuttle should weave by itself +and the lyre play without human hand, no one in the +Greek community of his time saw very much likelihood +of improvement through mechanical inventions or wholesale +innovations in agriculture; and no one, apparently, +concerned himself seriously with the mechanical side of +affairs.</p> + +<p>It was the same during the Middle Age. If the men +of that time were not exuberantly happy over their<span class="pagenum" id="Page_238">238</span> +civilization, they had the dogmatic conviction that +nothing very satisfactory could come of a race that +had inherited the curse of Adam—a race whose only +salvation could come when its individuals were purged +one by one of sin, and delivered, by the intercession of +the saints and the grace of God, into a more benignly +constituted afterworld. One might relieve the pressure +a little if the shoe pinched, perhaps, but scarcely anyone +dreamed of travelling in seven-league boots, or of +establishing an Arcadia in which boots could be dispensed +with. It was foolish to look for a more perfect +society in a world that was rife with imperfect men.</p> + +<p>The Renascence, as we have seen, changed all this. +Presently a school of philosophers followed on the heels +of the utopians who devoted themselves to preparing +fairly minute plans and specifications for the social +order. In the beginning, these plans were devoted to +politics and criminal reform, like those of Rousseau, +Beccaria, Bentham, Jefferson, Godwin, and the eighteenth +century reformers generally; in the nineteenth +century the main accent was economic, and a number of +movements arose which could be traced back to the +semi-scientific investigations of Adam Smith, Ricardo, +Proudhon, Malthus, Marx, and perhaps half a dozen +other thinkers of outstanding importance, among whom +we should perhaps include such latter day figures as +Mill, Spencer, and Henry George.</p> + +<p>All of these thinkers have in one way or another +influenced our thoughts and deflected our actions; and +if one adds to this galaxy the reforming elements which +remained in the churches and the missionary brotherhoods +and the philanthropic organizations, we can +observe, growing up in the nineteenth century, a multitude<span class="pagenum" id="Page_239">239</span> +of partisan organizations and movements, each of +which is strenuously bent on realizing its private and +partisan utopia. It is these private and partisan +utopias that I purpose to make a slight reckoning with +in the present chapter; but the field is such a huge and +formidable one that I shall limit my criticism in the +main to those that attempted to effect a change in the +economic order.</p> + +<h3>2</h3> + +<p>For all the activities that men engage in we have +separate words. This is a great misfortune; for in +using these words we tend to believe that each action +takes place in a separate compartment. Instead of +beginning with a whole man interacting in a whole community, +we are likely to consider only a partial man in +a partial community, and by a mental sleight of hand, +before we know it, we have let the part stand for the +whole. It is this sort of abstraction, I believe, that has +been responsible for a good deal of fallacious thinking +with regard to the place of industry in the community. +The economists seem to have made the error first by +talking of a creature whom they called the Economic +Man, a creature who had no instincts but those of +construction and acquisition, no habits but of working +and saving, and no other ultimate purpose than to +become such a captain of industry as would make him +a candidate for the biographic sketches of Mr. Samuel +Smiles, and his present successors in the newspapers and +popular magazines.</p> + +<p>Now this Economic Man was the embodiment of +honest labor and rapacious greed. Out of the better +quality, Karl Marx painted the picture of the faithful<span class="pagenum" id="Page_240">240</span> +laborer in Coketown whose masters swindled him out of +the “surplus value” he produced; out of the worse +quality classical economists like Ricardo painted an +equally entrancing picture of the beneficent capitalist, +through whose foresight, organizing ability, and boldness +business could be conducted on a scale a simpler +age had scarcely dreamed of. It was out of these conceptions, +as they were elaborated and rationalized in +books like Porter’s Progress of the Nineteenth Century +and Marx’s Capital, that there grew up the +notion that the only fundamental problem in the modern +world was the labor problem—the problem as to who +should control industry, who should profit by its advances, +and who should own the complicated instruments +by which it was conducted.</p> + +<p>Our business here is not to examine the various +programs that were offered during the last century in +answer to these problems; merely to catalog them with +the barest explanation of their purpose would be an +imposing task, were it not for the fact that it has been +neatly done for us by Mr. Savel Zimand. It is enough +to see here the common element in capitalism, copartnery, +State Socialism, Guild Socialism, Co-operation, +Communism, Syndicalism, the One Big Union, Trades +Unionism, and the like; whether these movements represent +actual facts, like capitalism, copartnery, or trades +unionism, or whether they are simply projections, like +Syndicalism and the One Big Union.</p> + +<p>If our excursion through the classic utopias has been +of any use, it must have shown us how pathetic is this +notion that the key to a good society rests simply on +the ownership and control of the industrial plant of the +community. Is it any less absurd when we confess that<span class="pagenum" id="Page_241">241</span> +most of the movements which were founded upon this +assumption were actuated by generous and humane +motives, and that Francis Place, the tailor of Charing +Cross, who believed in a radical application of laissez +faire principles, was just as sincere a believer in the +common weal as Karl Marx, who predicted a dictatorship +of the proletariat? If a great many of these programs +have had the notion that industrial machinery, +under socialism or guildism or co-operation was to be +used for the common benefit, what was lacking was any +common notion as to what the common benefit was.</p> + +<p>All that was common to these partisan utopias was +a desire to get rid of positive evils such as overwork or +starvation or irregularity of employment. In their +rejection of the existing order of Coketown, with its +rubbish heaps for the disposal of material waste, and +its jails, hospitals, sanatoria, doss houses, Salvation +Army Headquarters, and charitable organizations for +the disposal of the human excrement of industrialism—in +turning their backs upon these things and asserting +the simple elements of human dignity, all our radical +programs were right and inevitable. To reject what +industrial society had to offer its members in the filthy +factory districts and wretched slums of Coketown was +obviously to reject barbarism and degradation of the +worst sort: the incredible thing about the industrial +revolution, indeed, is not that there were a few riots +here and there against the use of machinery, but that +the industrial population has not been in a state of +continual insurrection, and that the industrial towns +have not been looted and razed again and again. It is +nothing less than a tribute to the fundamental good +nature and sweetness of human beings that the strikes<span class="pagenum" id="Page_242">242</span> +by which the workers have expressed their sense of +grievance have not demolished the material hovels that +today stand upright in the valleys of York-Riding, in +the valleys of the Ohio and its tributaries, or in that +terrible slum which stretches in back of the Jersey +meadows from Elizabeth into Patterson. There are +many districts in these areas which are scarcely worth +the respect of orderly demolition. To give a grim +rejection to the society that produced them only mildly +meets the situation. They should be destroyed by +trumpets and God’s wrath—like Jericho!</p> + +<p>So much for what is sound and valid in the various +one-sided programs for reform. But if their attitude +towards the past performances of industrialism was +sound, their gesture towards the future, and their +attitude towards the whole milieu, was little less than +indifferent. There were to be certain gains in money +wages, in political control, in the distribution of products, +and so forth; but the realization of these gains +was never projected in any very vivid way—a vague +fellowship in peace and plenty under gay red banners +was all that was left over when the current efforts to +“educate the masses,” “revise the constitution,” or +“organize the revolution” were taken for granted.</p> + +<p>In his Socialism: Utopian and Scientific, Friedrich +Engels made a plea for a realistic method of thought, +which limited itself to a here and now, as against what +he derided as the utopian method, the attempt on the +part of a single thinker to give a detailed picture of +the society of the future. Yet at the present time it is +easy to see that if the utopian socialism of Owen has +been ineffective, the realistic socialism of Marx has been +equally ineffective; for while Owen’s kind of socialism<span class="pagenum" id="Page_243">243</span> +has been partly fulfilled in the co-operative movement, +the dictatorship of the proletariat rests upon very +shaky foundations, and such success as it has had is +due perhaps as much to Marx’s literary picture of +what it would be like as to anything else. I do not +doubt that the partisan movements have achieved many +specific gains; consumer’s co-operation alone has in +England measurably lightened the physical burden of +existence for a great many people. Their weakness +consists in the fact that they have not altered the contents +of the modern social order, even when they have +altered the method of distribution; and in addition, a +good many of these partisan utopias, for lack of any +definite and coherent scheme of values, crumble away as +soon as they meet the opposition of such powerful collective +utopias as Coketown or the Country House. In +America, particularly, the labor movement is paralyzed +by this perpetual movement into the bourgeoisie—concretely +speaking, into Suburbia and the Country House—and +in Great Britain much the same sort of dereliction +can be observed within the narrower group from +which the leaders of the trades unions and the Labor +Party are drawn.</p> + +<p>Hence also the less interesting problem of the Tired +Radical, which Mr. Walter Weyl suggestively outlined. +There is indeed a pertinent criticism of the paper environment +of Megalopolis, in the tenacious way in which +people continue to cling to abstract programs and to +movements which never approach perceptibly nearer +their fulfillment. The marvel is that the concrete +utopia of the Country House has not exercised a more +potent influence than it actually does. When one compares +the vast amount of agitation during the last<span class="pagenum" id="Page_244">244</span> +century—the Chartist Movement, the Socialist Movement, +the International Peace Movement—with the +actual results in the reconstruction of work, place, and +people, or with the actual effects any reconstruction +has had upon our polity, our culture, our art—it is +surprising that these movements have had any effective +claim upon our allegiance. Men will indeed work for +an idea—the notion that they will not is a superstition—but +sooner or later the spirit must be made +manifest in the flesh, and if it never comes to birth, or +at best is an abortion, the idea is bound to wither +away.</p> + +<p>How long would the parliamentary clatter of socialism +have mechanically kept on—had it not been for +the dislocation of war? How long could its abstract +programs have remained in the air, before coming down +to specifications? I obviously cannot answer these +questions; but it seems plain enough that our radical +programs have had simply a sentimental interest: they +moved people without giving them a specific task, they +stirred them emotionally without giving them an outlet, +and so, at best, they are but partial utopias of +escape, using the powers of organization, collective +meetings, and <span lang="pt">pronunciamentos</span> to take the place of +the emotional stimuli which the avowed utopia of escape, +like News from Nowhere, supplies by introducing a +beautiful girl. In this aspect, the Socialist Party, +with its revolutionary demands, did not differ in its +psychological performance from the Republican Party, +which specialized in the rhetorical device of the full +dinner pail; nor did it differ in any fundamental way +from the defunct Progressive Party, which for a time +believed in a new heaven and earth to follow the initiative,<span class="pagenum" id="Page_245">245</span> +referendum, and recall with an intensity of moral +conviction beside which the social revolutionist was +positively tame.</p> + +<p>Who doubts the honesty and sincerity of most of the +members of these parties? Who doubts their devotion +to revolution or “uplift”? It is all beside the point. +A machine which doesn’t work because it is badly constructed +is just as useless as one that doesn’t work +because its maker is a deliberate fraud; and all the +sincerity and good will and honesty doesn’t make any +one a smile the happier. It is about time that we +faced the facts and realized that in all our sundry +mechanisms of reform “there is a screw loose somewhere.” +This pregnant metaphor of the industrial +age is usually applied to neurotic disorder; and I am +using it in the present context with fell intentions. +I mean that the utopia of the partisan is, psychologically +speaking, a fetish; that is to say, it is an attempt +to substitute the part for the whole, and to pour into +the part all the emotional content that belongs to the +whole. When a man gets hold of a lady’s handkerchief +or garter, and behaves towards that object with as +much intensity and interest as he would towards its +flesh and blood owner, the handkerchief or garter is +said to be a fetish. I hazard the judgment that Socialism, +Prohibition, Proportional Representation, and +the various other abstract “isms” are the fetishes of +the partisan: they are attempts to make some particular +instrument or function of the community stand for +the whole. It is doubtless much easier to filch a handkerchief +than to win a girl. By the same token, it is +easier to concentrate on the use of liquor or the ownership +of machinery and land than upon the totality of<span class="pagenum" id="Page_246">246</span> +a community’s activities. It is easier indeed; but it +is fatal; for the result of this fetishism is perhaps that +the girl remains unmated, and the society fails to undergo +any fundamental change. Moreover, the reforming +elements in society become incapacitated by their +practice of fetishism to take a normal part in the community’s +activities; and remain so much waste material—at +best, they wander between two worlds, “one +dead, the other powerless to be born.”</p> + +<p>We know these disoriented reformers, these disillusioned +revolutionaries, these tired radicals; we could +mention names if it were not so needless and so cruel. +Apart from anything else, their original mistake was +to keep their problem within the compartment of politics +and economics, instead of venting it to the wide +world. They forgot that the adjustment of some single +activity or institution, without respect to the rest, +begged the very difficulty they were trying to overcome. +If they were anti-militarists, they saw the world +simply as an armed camp; if they were socialists, they +saw it as a gigantic mechanism of exploitation; and +alas! they saw only so much of the world as would conveniently +fit within these diagrams. The world is perhaps +an armed camp and a mechanism of exploitation; +it is all that and much more; but any attempt to deal +with it on a wholesale plan by eliminating all the qualifying +elements in the problem is bound to encounter +the brute nature of things; and if the nature of things +is essentially antagonistic, the reform itself will fail.</p> + +<p>To say all this is to emphasize the obvious. If any +further emphasis were needed it would be necessary only +to compare the doctrines of Marx, as expounded by +Lenin at the beginning of the Russian Revolution, and<span class="pagenum" id="Page_247">247</span> +the doctrines of Lenin, as tempered by experience and +circumstance a few years later.</p> + +<h3>3</h3> + +<p>There was still another weakness that characterized +all the partisan utopias of the nineteenth century. That +weakness was their externalism.</p> + +<p>If the mediæval thinkers were convinced that, on the +whole, nothing could be done to rectify men’s institutions, +while men themselves were so easily bitten by +corruption, their successors in the nineteenth century +committed the opposite kind of error and absurdity: +they believed that human nature was unsocial and +obstreperous only because the church, the state, or the +institution of property perverted every human impulse. +Men like Rousseau, Bentham, Godwin, Fourier, and +Owen might be miles apart from one another in their +criticism of society, but there was an underlying consensus +in their belief in human nature. They looked +upon human institutions as altogether external to men; +these were so many straitjackets that cunning rulers +had thrown over the community to make sane and kindly +people behave like madmen; and they could conceive of +changing the institutions without changing the habits +and redirecting the impulses of the people by whom +and for whom they had been created. If one devised +neat political constitutions, with plenty of checks and +balances, or laid out pauper colonies and invited the +countryside to make use of them—well, all would be to +the good.</p> + +<p>There was, it is true, one great exception to this +notion that institutions might be reformed without, in +that process, making over men. I refer to the belief<span class="pagenum" id="Page_248">248</span> +in education which accompanied these classic criticisms +of human institutions; for this seems to point to a perception +that men needed a special training and discipline +before they could enter freely into the life of a +reconstituted community. But upon examination, this +exception melts away. The emphasis in the new programs +of education was upon the formal, institutional +acquirement of the apparatus of knowledge; and they, +too, began with the clean slate of a new generation, +whereas the critical difficulty was that of getting the +adult community sufficiently educated, in a realistic +sense, to be able to make over its educational institutions; +and in this respect the reformers were just as +much in Cuckooland as—well, Campanella. So it follows +that the Country House and Coketown shared +honors in building up the new educational organizations; +and the outcome of the sort of education that +the public school and college provided was to make +these redoubtable utopias practically unassailable.</p> + +<p>Besides, there were the adults: consider Robert +Owen!</p> + +<p>Robert Owen, one of the most sanguine advocates of +popular education, was himself a living example of the +need for a different kind of discipline than his narrow +and homiletic mind, with its childish interpretation of +religious belief and its equally childish rationalism, was +capable of framing. No one ever frustrated so many +good ideas, from the plan of garden cities down to the +project for co-operative production than this same +Owen, whose bumptiousness, arrogance, and conceit +were bound to provoke reactions in other people which +would have defeated the plans of Omnipotence itself. +The capital difficulty was to get any sort of social improvement<span class="pagenum" id="Page_249">249</span> +in a world that was full of refractory Owens. +A locomotive may, in a sense, be a more perfect thing +than the man who made it; but no social order can be +better than the human beings who take part in it; for +whereas the locomotive can stand apart from its operatives +and perform all its functions effectively even if +the workers themselves are deficient in every other respect +than mechanics, with a social order the product +and the producer continue to be one.</p> + +<p>Not merely does a community need a Buddha, let us +say, before it can produce Buddhism; it needs a whole +succession of Buddhas if the religion itself is not to +fritter away into the hideous ecclesiastical grind it became +in Thibet. This principle has a general application. +The social critics of the last century confused +the mechanical problem of transforming an institution +or of creating a new organization with the personal and +social problem of spurring people to effect the transformation +and see it through. Their tactics were +those of a general who would go into battle without +training his army; their strategy was that of the +demagogue who talks of a million armed men springing +up overnight. The personal problem, the problem of +education, was as easy as that!</p> + +<p>If we are to account for the poverty of our achievements +in renovating the community, in contrast with +the enormous amount of quite justifiable economic and +political agitation, research, and criticism, it is perhaps +not altogether fair to put the entire burden of failure +upon the partisan’s lop-sided utopia. The plans of +our reformers have indeed been weak and jerrybuilt in +themselves; but that is not all. What has perhaps +been even more conspicuously lacking has been people<span class="pagenum" id="Page_250">250</span> +who are accessible to the existing knowledge, people +whose minds have been trained to play freely with the +facts, people who have learned the fine and exacting +art of co-operating with their fellows; people who are +as critical of their own mental processes and habits of +behavior as they are of the institutions they wish to +alter. As Viola Paget says: “The bulk of thinking +and feeling intended to help on human improvement +has not really been good enough for the purpose. Not +good enough in the sense of not sufficiently impersonal +and disciplined.”</p> + +<p>Between our programs, our utopias, and their fulfillment +there has usually dropt a thick veil of personalities; +and were the plan itself the collaborate product +of the best minds of the race; as Mr. H. G. Wells +satirically pictured in Boon, it would still have to take +its chances with the wild asses of the devil that human +weakness, apathy, greed, lust for power, might release. +Walt Whitman said of Carlyle that behind the tally of +his work and genius stood the stomach, and gave a sort +of casting vote. So one may say of every social movement, +that behind the tally of its theoretic background +and its concrete programs stand human beings—hale +and sick, neurotic and stable, well-intentioned and +malicious—and give the casting vote.</p> + +<p>Anyone who has read an important book, and then +met the author, who has respected an apparently significant +social movement, and then met the leaders behind +the scenes, will realize how frequent is the difficulty +of reconciling theoretic agreement with the inaccessibilities +and prejudices and repugnances of particular +personalities. No one can join the work of even the +most trivial sort of committee—be it a delegation to<span class="pagenum" id="Page_251">251</span> +shake hands with the Congressman or a body designated +to revise the rules of a tennis club—without discovering +how the work in hand is perpetually being balked and +diverted by the play of personalities.</p> + +<p>It is not a little significant that popular speech gives +the word “personalities” a derogatory meaning. Again +and again the success or failure in large collaborations +hinges upon human factors that have no bearing on the +question at issue. Pope’s satiric words about wretches +hanging that jurymen may dine touches the point +neatly. Our programs for reconstruction that have not +reckoned with the perpetual cussedness of human nature +and have no method for exorcising it are as shallow as +those older theologies which sought to make men live +in grace without altering the social order in which +they functioned. Perhaps they could learn something +from the story of that ancient agitator who cured +the blind, the maimed, the sick, and the halt before he +bade them enter into the Kingdom of Heaven. Emerson +well said in his essay on Man the Reformer that it was +stupid to expect any real or permanent change from +any social program which was unable to regenerate or +convert—these are religious phases for a common +psychological phenomenon—the people who are to engineer +it and carry it through.</p> + +<p>It would be so easy, this business of making over the +world, if it were only a matter of creating machinery. +There has probably never been lacking the sort of +energy and talent that is needed for this sort of work; +and at any rate, during the last three centuries, with +the growth of technology, the mechanical services at +the command of our engineers and organizers are huge +and adequate. Unfortunately, we are still in the same<span class="pagenum" id="Page_252">252</span> +ditch that Carlyle mordantly pointed out in his essay +on Characteristics: Given a world of knaves, we are +trying by various cunning devices to produce an honesty +from their united action. I do not share Carlyle’s +contempt for human nature in the raw, but he is quite +right, I believe, in making fun of the superficiality of +our partisan utopias. These utopias were so concerned +to alter the shell of the community’s institutions that +they neglected to pay attention to the habits of the +creature itself—or its habitat. That is why mechanical +devices play such an important part, perhaps, in all +these utopias, from Jeremy Bentham, with his Panopticon +method of reforming criminals, down to the hideous +cog-and-wheel utopia of Edward Bellamy.</p> + +<p>The conceptions of human life that our reforming +groups have had have been pretty thin and unsatisfying. +Any adequate conception of a new social order would, +it seems to me, include the scenery, the actors, and the +play. It is a mark of our immaturity that we never +seem able to get beyond the scene shifting. Our social +theorists, in so far as they consider the actors at all, +are inclined to treat them as mechanical puppets. As +for the play itself—the universal drama of courtship +and trial and adventure and contest and achievement, +in which every human being is potentially the hero or +heroine—the play itself has hardly entered into their +consciousness. Their values have not been human +values: they have been such values as have been authenticated +by commerce and industry, values such as efficiency, +fair wages, and what not. These, at any rate, +have been the immediate objects of effort, and if human +values hung vaguely in the background, they were to +be realized in a distant and unascertainable future. So<span class="pagenum" id="Page_253">253</span> +one often feels that no matter how base and deteriorated +the modern community is, it nevertheless retains +in its totality a greater measure of human values than +many of the groups that have attacked its inadequacy +have to offer.</p> + +<p>All this comes out pretty plainly in the attitude of +the labor groups towards the current situation. +Whether they are organized for political action or for +industrial warfare, their aims are curiously similar. +In the very act of contending against the present order, +they have accepted the ends for which that order stands +and have been content to demand simply that they be +universalized. This perhaps accounts for the essential +uncreativeness of the labor movement. By a revolution +they do not mean a transvaluation of values: they mean +a dilution and spreading out of established practices +and institutions. There may indeed be plenty of excuse +for this attitude in any particular situation—a +group of unorganized and semi-destitute workers such +as those in many American steel plants—but the worst +of it is that this attitude characterizes the more advanced +and economically secure groups, and creeps into +such ultimate programs as one can deduce from attempts +to create workers’ educational institutions—as +if a change in ownership or the balance of power +would alter the face of Coketown so that its fires would +no longer burn and its cinders no longer smut.</p> + +<p>I have emphasized what is the weakness, as it seems +to me, of the labor movement; not because I am necessarily +out of sympathy with any particular measure +that might be proposed, but because it illustrates upon +an enormous scale the point which I desire to make. +The prohibition movement, or the charity organization<span class="pagenum" id="Page_254">254</span> +movement—towards both of which I feel, on the +contrary, a cordial antipathy—would serve just as +well for illustration; for they all have this common +distinction: they lack any explicit, consciously projected +humane ends which would make any particular +measure that they might offer justified.</p> + +<h3>4</h3> + +<p>Let me now anticipate the answer which this criticism +will probably meet. To some people it will seem that +the current movements for reform are inevitably +secular; that they have no business to concern themselves +with the ultimate faith of men; that they inevitably +deal with a limited here and now, a dollar more of +wages, a drop less of liquor, a touch more of uniformity, +and so forth. In short, our partial utopias need not +concern themselves with any of the questions that have +to do with the life of the spirit.</p> + +<p>The simple answer to this crude philosophy is—so +much the worse for them. The breach between the institutions +that deal with the material life and those +that deal with the ideal life results either in a complete +dissociation, by which each set of institutions becomes +paralytic and imbecile; or, as so often happens, in a +capitulation of the spiritual power to the temporal, +and its complete engrossment in temporal ends. I am +aware that these phrases, “spiritual” and “temporal,” +have a certain old-fashioned smell; but they precisely +express my meaning: it is plain that every community +contains the corresponding institutions—one group +being devoted to values and the other to means. When +our reforms are not touched by a sense of values, the +result is that purely temporal ends are taken as ultimate,<span class="pagenum" id="Page_255">255</span> +and we have such notions as efficiency or organization +regarded as the very touchstone of social improvement. +This is scarcely an improvement over the +old order of things, with which we are now so dismally +familiar—the state in which our values were not fertilized +by any intercourse with the concrete and actual +world about us, and so remained remote and sterile. In +short, unless our reformers concern themselves with +the ultimate values of men, with what constitutes a +good life, they are bound to pander to such immediate +faiths and superstitions as the National State, Efficiency, +or the White Man’s Burden.</p> + +<h3>5</h3> + +<p>There is a final criticism of the partial utopias: our +one-sided reforms have had this fatal defect—they are +one-sided. This partisanship was expressed by their +relation to the facts upon which their programs were +based, and in their attitude towards the people who +were to be affected by them.</p> + +<p>The mood of partisanship has been that of a lawyer +who is getting up an argument and is looking for such +facts as will bolster up his case. That mood is inimical +to free and intelligent thought: its object is rhetorical +triumph. Now it happens that in all the matters which +intimately concern a community, a person’s attitude +towards the facts not merely seems more important than +the facts themselves, but seems so deucedly important +that the facts are ignored. The attitude of a group +of Southern whites who will lynch a negro on the report +that he has raped a white woman before they investigate +the truth of the assertion is a bestial exaggeration of a +very natural human tendency. Men are built for action<span class="pagenum" id="Page_256">256</span> +rather than thought; or rather, since thought, on the +psychologist’s interpretation, is inhibited action, the +business of inhibition naturally comes a little hard to +us; and when we are in a place where we have the rough +choice of pushing through the obstacle, under a strong +impulse of resentment (instinct of pugnacity) or may +quietly withdraw from the obstacle, survey it, and frame +a plan of action to circumvent it, our fundamental +impulse is to follow the first mode.</p> + +<p>It is easy to see, for example, how the hideous human +suffering which accompanied the growth of the capitalist +organization—and still exists!—caused the socialists +to concentrate attention upon the subjects of ownership +and profits, and long blinded them to the specific +problems of organization, distribution, and control +within the industries that might be affected by the +program of socialization. This concentration upon the +particular aspect of a problem, like the concentration +upon a particular aspect of the solution, has the weakness +of ignoring the total situation, and it too crudely +simplifies the difficulties. In their haste to arrive at +solutions and remedies—for the life of man is short and +the needs of the moment are pressing—the partisans +neglect to make a complete tally of the facts; and they +are too ready to let “common knowledge” take the place +of a thorough investigation of the data.</p> + +<p>This weakness arises out of an almost instinctive +tendency towards partisanship; and it is one of the +reasons that partisanship continues. If nothing else +prevents groups from getting together, their failure +to agree about the facts, and their lack of a method for +getting at the facts and focussing them, is responsible. +If an examination of the facts did nothing else, it might<span class="pagenum" id="Page_257">257</span> +show at least the impossibility of drawing any conclusion +from them, and it might warn the partisan to step +warily. Thus the testimony that was offered for and +against Prohibition came from fairly high authorities +on both sides; and if there had been anything like right +reason in the strategically stronger camp, it would +have convinced those who were interested in the welfare +of the community that nothing could be wisely +done while the very basis for judgment—scientific +knowledge as to the place of alcoholic stimuli in the life +of the human organism—had not been established.</p> + +<p>It is of course conceivable that men will quarrel and +split when they are fully apprised of the facts: we may +well remember the story of the British ambassador who +confessed to his French colleague that the reason he +did not get on very well with the Americans was that +both countries unfortunately spoke the same language; +but it is inconceivable that they should ever reach an +intelligent agreement before they are in common possession +of the facts. By ignoring the necessity for substantiating +his claims and assertions the partisan frequently +not merely fails to see his whole problem in all +its implications, but also prevents any one else from +seeing it. Even when the partisan is not intentionally +blind, he lacks the discipline which is essential to an +open-eyed judgment of the case. What that discipline +may be I shall attempt to discuss in the next chapter.</p> + +<p>The second weakness of partisanship is that it breaks +the community into vertical divisions, and promotes +fictitious antagonisms and kinships which run against +the horizontal affiliations and loyalties of a man’s life. +This tendency was nicely illustrated in a play by Mr. +St. John Ervine, called Mixed Marriage, which dealt<span class="pagenum" id="Page_258">258</span> +with the love affair of a young girl and a young man +who were separated by the religions that had been +handed down by their parents. In Mr. Ervine’s +wretched little Ulster community, these religions served +as an excuse to keep people from being friendly and +decent to their neighbors. Now it is obvious that +mating, and making friends with those who have common +interests and sentiments, and mixing freely within +the whole community, are highly important horizontal +interests; they tend to unite people in a common bond +which is fundamental for the reason that these interests +and activities are essentially human. The antagonism +between two Christian sects, on the other hand, undermines +the good life as a whole, because it insists that +there is no other good than a religious good—a good +embodied in a pope, or in the practice of scoffing at a +pope—while it is obvious to anyone who has possession +of his senses that kissing a pretty girl is good, and +having a friendly pipe with one’s neighbor is good, and +that institutions which prevent one from doing these +things at appropriate times are perverted and antisocial. +It is true that people who emphasize religious +interests take “high ground,” as the saying is, and +that those who value the friendly pipe seem by implication +to take low ground: but what the partisans fail +to see is that there is a good human case for low ground, +and that, for the great majority of people it may prove +to be not merely the only practicable ground, but in +its own right a good and sufficient one.</p> + +<p>Now for Catholic and Protestant in Mr. St. John +Ervine’s play one may substitute Democrat and Republican, +White Guard and Red Guard, Socialist and +Financier, Prohibitionist and anti-Prohibitionist and<span class="pagenum" id="Page_259">259</span> +the results will be just as deplorably the same. There +are any number of interests in a well-wrought life which +lie altogether beyond these categories, and it is the +chief misdemeanor of partisanism, as opposed to +utopianism, that it tends to slight these general interests, +and either bring them into the service of the “ism” +or urge that they be neglected in devotion to the +“cause.” The first method has been used by the apostles +of nationalism. The National State, recognizing that +art and culture and science could not be altogether engrossed +in the strategy of political warfare, promptly +put these goods in the pigeon hole labelled national +resources. The partisans of the State talked about +American science as opposed to German science, of +Italian art as opposed to French art; and thus emphasized +the things which men in America had with +other Americans in order to mark off more clearly the +things they had apart from men of similar interests in +other countries. The same thing happened in the Russian +communist state, with its attempt to set aside the +common cultural heritage of mankind at large and define +a purely proletarian culture. The results in every +case are, I believe, incurably mischievous; and those +who would promote the good life must cease this infantile +practice of asserting vainly that “my father +knows more than your father,” “my mother is more +beautiful than your mother”—and so on.</p> + +<p>For the most part the second method has been indefatigably +used. In the political state the partisans +make a great show of the gulf which separates the +political party in power from that which is outside, and +every other interest in life is supposed to be secondary +to this abysmal cleavage. In relatively crude communities,<span class="pagenum" id="Page_260">260</span> +like the United States and Ireland, these differences +seem to be taken by the great mass of people at +their face value; whereas in England, which at least +has the virtues of disillusion, it is the great tradition of +Parliament that all the animosities of the floor are +ignored in the bar of the House of Commons, while all +the congenialities and convivialities that bind men together +are emphasized. Lest I be accused of prejudice +where none exists, let me add that in the most substantial +reconstruction movement that Ireland possesses—I +refer to agricultural co-operation as promoted by Sir +Horace Plunkett and A. E.—the horizontal interests +which bind men together as farmers and members of a +local community are successfully emphasized to the +exclusion of irrelevant vertical differences, at least in +matters touching the organization and conduct of the +Irish Agricultural Organization Society; and that, as +far as I can see, this single organization has done more +to promote the good life in Ireland than any other +institution, with the possible exception of the equally +non-partisan literary association which grew up in +Dublin under the leadership of A. E., William Butler +Yeats, Lady Gregory, and the rest of that fine and +glorious crew.</p> + +<p>Obviously, it is not altogether for nothing that men +have joined together in vertical organizations which +are as broad as a continent, let us say, or the European +world. There is a sense in which the Christians of +Jerusalem have more in common with the Christians +of Rome than they have with the Jews and Mohammedans +of their local region. In the same way, I find +myself more deeply drawn to certain friends of mine +in Bombay and London than I am towards my next<span class="pagenum" id="Page_261">261</span> +door neighbor, with whom the only recognizable bond +is our common animus against a rapacious landlord. +So long as the vertical affiliation with people of the +same views in politics or religion or philosophy is a +spiritual affiliation a great deal of good may come out +of it. When, however, the things that draw people together +as members of a vertical group are used as a +means of inflicting similar opinions or practices upon +the local community, without respect to its regional +qualities, the results are little less than disastrous. +The rain falls on the just and the unjust; more than +that, the food that we grow, the houses that we build, +the roads that we lay down, the thoughts that we think, +belong to us as members of the human species who have +inherited the earth and the fullness thereof; and it is +absurd to let differences in our idola prevent us from +participating equally in this common heritage.</p> + +<p>At long last, the things that unite human beings as +human beings, the social inheritance that enables them +to realize their stature as human beings, are more important +than any particular element that the partisan +may lay hold of. Whether our partisanism consists in +being first and foremost an American or first and foremost +a Theosophist, it tends to limit the world with +which we may have commerce and so impoverishes the +personality. The person who insists upon being a +hundred per cent. American has by that very emphasis +become something less than half a man. By fastening +attention upon a segment of the world, the partisan +creates a segment of a personality. It is these segments +or sects that any movement which aims at a +general good in the community must contend against. +So long as work for the common welfare meets with<span class="pagenum" id="Page_262">262</span> +irrelevant partisanisms, so long will we lack the means +of creating whole men and women; and so long will the +main concerns of civilization be side-tracked.</p> + +<h3>6</h3> + +<p>What a vision these partisan utopias present! They +are like the scattered bones that the prophet saw in the +terrible valley, and one doubts whether even the breath +of the Lord could knit them together again into real +bodies....</p> + +<p>One of these partisan utopias issues from a bundle +of red-tape; everything is filed and ticketed and labelled +there; and anything in life that cannot be treated in +this fashion does not exist. Another is a mechanical +contraption; somehow it seems to litter little mechanical +contraptions; and its aim is, it would seem, to do away +with vegetation and reproduction, so that everything +under the sun might be performed with the sterile accuracy +of the machine. A third utopia of the partisan +calls human beings, with all their color and thickness, +“individuals,” and makes the good life a matter of legal +relationships without any regard to their necessities in +time and space; such a utopia could almost be carried +in one’s pocket, so much is it a matter of verbal statement. +We need not go down the line. Singly, it is +plain that not one of these utopias would create a happy +community; while if all of these partisanisms could be +realized the result could scarcely be anything else than +discord—such a discord as now exists and every day +becomes more raucous.</p> + +<p>It would seem that we are at an impasse. Even if I +have absurdly exaggerated the futility of the reformers +and revolutionaries, their lack of any fundamental program<span class="pagenum" id="Page_263">263</span> +and their inability to conceive an essential reorientation +in modern society, come out pretty plainly. If +our analysis did not prove this, the atmosphere of disillusion +which we breathe today, and which permeates +every branch of literature, would tell as much. In so far +as we have accepted the modern social order we are +in ruin; and the next war that now threatens will, if +it actually comes to pass, only carry the ruin a little +further. In so far as we have pinned our hopes to +current movements for reconstruction or revolution, +our plans are sickly and debilitated. In fact, the only +genuine signs of life seem to be in regions like Ireland, +Denmark, India, and China, which have stood +outside the movement of industrial civilization and have +retained the values of an order which elsewhere has +been undermined and almost destroyed. It is not a +pretty situation to face; and small wonder that we +are so slow and so reluctant to face it. Whichever +way we look, bankruptcy seems to threaten us.</p> + +<p>It is time we endeavored to cash in the paper roubles +of the partisan. If our civilization is to hold together +we must place its intellectual currency on a new basis; +we must exchange our abstract idealisms, our abstract +programs, our paperized pursuit of happiness for some +of the golden coinage of life, even though we cannot +have our gold without mixing it with baser metals.</p> +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> +<p><span class="pagenum" id="Page_265">265</span></p> + +<h2 class="nobreak" id="CHAPTER_TWELVE"><span id="toclink_265"></span>CHAPTER TWELVE</h2> + +<div class="blockquot hang2"> + +<p>How the half-worlds go, and how eutopia may come; +and what we need before we can build Jerusalem in +any green and pleasant land.</p> +<hr class="chap x-ebookmaker-drop"> +<div> </div> +</div></div> + +<div class="chapter"> +<p><span class="pagenum" id="Page_267">267</span></p> + +<h2 class="nobreak" id="CHAPTER_12">CHAPTER TWELVE</h2> +</div> + +<h3>1</h3> + +<p><span class="firstword">The</span> sort of thinking that has created our utopias +has placed desire above reality; and so their chief fulfillment +has been in the realm of fantasy. This is true +of the classic utopias that we have surveyed, and it is +true—though not perhaps quite so apparent—of the +partial utopias that were formulated by the various +reconstruction movements during the last century.</p> + +<p>While the classic utopias have so far been nearer to +reality that they have projected a whole community, +living and working and mating and spanning the gamut +of man’s activity, their projections have nevertheless +been literally up in the air, since they did not usually +arise out of any real environment or attempt to meet the +conditions that this environment presented. This defect +has been suggested by the very name of Utopia, +for as Professor Patrick Geddes points out, Sir Thomas +More was an inveterate punster, and Utopia is a mock-name +for either Outopia, which means no-place, or +Eutopia—the good place.</p> + +<p>It is time to bring our utopian idola and our everyday +world into contact; indeed, it is high time, for the +idola that have so far served us are now disintegrating +so rapidly that our mental world will soon be as empty +of useful furniture as a deserted house, while wholesale +dilapidation and ruin threaten the institutions that<span class="pagenum" id="Page_268">268</span> +once seemed permanent. Unless we can weave a new +pattern for our lives the outlook for our civilization is +almost as dismal as Herr Spengler finds it in Der +Untergang des Abendlandes. Our choice is not between +eutopia and the world as it is, but between eutopia +and nothing—or rather, nothingness. Other civilizations +have proved inimical to the good life and have +failed and past away; and there is nothing but our own +will-to-eutopia to prevent us from following them.</p> + +<p>If this dissipation of Western Civilization is to cease, +the first step in reconstruction is to make over our inner +world, and to give our knowledge and our projections +a new foundation. The problem of realizing the +potential powers of the community—which is the fundamental +problem of eutopian reconstruction—is not +simply a matter of economics or eugenics or ethics as +the various specialist thinkers and their political followers +have emphasized. Max Beer, in his History of +British Socialism, points out that Bacon looked for +the happiness of mankind chiefly in the application of +science and industry. But by now it is plain that if +this alone were sufficient, we could all live in heaven +tomorrow. Beer points out that More, on the other +hand, looked to social reform and religious ethics to +transform society; and it is equally plain that if the +souls of men could be transformed without altering +their material and institutional activities, Christianity, +Mohammedanism, and Buddhism might have created an +earthly paradise almost any time this last two thousand +years. The truth is, as Beer sees, that these two conceptions +are still at war with each other: idealism and +science continue to function in separate compartments;<span class="pagenum" id="Page_269">269</span> +and yet “the happiness of man on earth” depends upon +their combination.</p> + +<p>If we are to build up genuine eutopias, instead of +permitting ourselves to pattern our behavior in terms +of fake utopias like Coketown, the Country House, the +National State, and all the other partial and inadequate +myths to which we have given allegiance, we must +examine anew the idola which will assist us in reconstituting +our environment. So we are forced to consider +the place of science and art in our social life, +and to discuss what must be done in order to make +them bear more concretely upon “the improvement of +man’s estate.”</p> + +<h3>2</h3> + +<p>There was a time when the world of knowledge and +the world of dreams were not separated; when the artist +and the scientist, for all practical purposes, saw the +“outside world” through the same kind of spectacles.</p> + +<p>What we call “science” today was in its primitive +state part and parcel of that common stock of knowledge +and belief which makes up a community’s literature, +or, as Dr. Beattie Crozier would have said, its +“Bible.” The departure of science from this main body +of literature begins for the Western World, probably, +with the death of Plato and the institution of Aristotle’s +collections in natural history; and from that point onwards +the separate sciences, increasingly isolate themselves +from the general body of knowledge, and utilize +methods which had been unknown to the earlier philosophers +and sages; so that by the time the twentieth +century dawns the process of differentiation has been +completed, and philosophy, once the compendium of<span class="pagenum" id="Page_270">270</span> +the sciences, has disappeared except as a sort of impalpable, +viscous residue.</p> + +<p>When Aristotle divided his writing into the exoteric +and esoteric groups, into the popular and the scientific, +he definitely recognized the existence of two separate +branches of literature, two different ways of taking +account of the world, two disparate methods of approaching +its problems. The first branch was that of +the philosophers, the prophets, the poets, and the plain +people. Its background was the generality of human +experience: its methods were those of discussion and +conference: its criteria were those of formal dialectics: +its interests were specifically those of the community, +and nothing human was foreign to it. With the petrification +of Greek thought that followed the collapse +of the Alexandrian school, the second branch was slow +in coming into its own. As late as the eighteenth century +its adherents were called natural philosophers, to +distinguish them from the more humane variety; and +it is only with the nineteenth century that the subject +became universally known as science and its practitioners +as scientists.</p> + +<p>In the Phædrus Socrates had expressed the humanist +outlook of literature by saying: “Trees and fields, you +know, cannot teach me anything, but men in the city +can.” The shortest way of describing the attitude of +science is to say that it resolutely turned its back on +men in the city and devoted itself to the trees and fields +and stars and the rest of brute nature. If it paid attention +to men at all it saw them—if we may abuse an +old quotation—as trees walking. Socrates had said: +Know thyself. The scientist said: Know the world that +lies outside man’s dominion. As science progressed<span class="pagenum" id="Page_271">271</span> +these attitudes became more rigid, unfortunately, and a +conflict grew up between literature and science, between +the humanities and natural philosophy, which has given +both art and science the peculiar twist we shall presently +examine.</p> + +<p>Now the developments in modern science go back, +through the Arabic thinkers, to ancient Greece; but +the great advances that have been made date back +scarcely three centuries. On the basis of the precise +knowledge of physical relations which became available +in mathematics, physics, mechanics, and chemistry the +startling changes which have been crudely labelled the +“industrial revolution” were carried through. If the +essential relationship between the world of ideas and +the world of action were ever in doubt, the industrial +revolution, especially in its later phases, would be a +final demonstration; for beneath the ostensible skyscrapers, +subways, factories, telephone lines, and +sewers of the modern industrial city lie the immaterial +foundations of western physical science, laid down stone +by stone in the remote, theoretic researches of Boyle, +Faraday, Kelvin, Leibniz, and the rest of that great +galaxy. With the far reaching effect of the idola of +physical science it is hardly necessary to deal. Everyone +realizes how dependent the advance in technology +has been upon theoretic science, even though the scientist +himself, as Kropotkin pointed out, is sometimes slow +in admitting the debt of science itself to practical invention. +The actual world of machinery is at present, +it seems fair to say, a parasite upon this body of +knowledge, and it would speedily starve to death if the +host were annihilated.</p> + +<p>Science has provided the factual data by means of<span class="pagenum" id="Page_272">272</span> +which the industrialist, the inventor, and the engineer +have transformed the physical world; and without +doubt the physical world has been transformed. Unfortunately, +when science has furnished the data its +work is at an end: whether one uses the knowledge of +chemicals to cure a patient or to poison one’s grandmother +is, from the standpoint of science, an extraneous +and uninteresting question. So it follows that while +science has given us the means of making over the world, +the ends to which the world has been made over have +had, essentially, nothing to do with science. Accordingly, +as I have suggested, the idola of the Country +House and Coketown and the National State, which +were built up by literature and art, have given the +effective direction to these transformations. So far, +science has not been used by people who regarded man +and his institutions scientifically. The application of +the scientific method to man and his institutions has +hardly been attempted.</p> + +<p>Even when one qualifies this last generalization, its +outline remains pretty sharp. The development of +what are called the social sciences was dimly outlined +in Bacon’s <cite>Novum Organon</cite>; but it was not till the +eighteenth century, with Quesnay and Montesquieu, +that the movement gained any real headway, and down +to this day a large part of what is called science in +Economics, Politics, and Sociology is only disguised +literature—work in which the jargon of science is accepted +as a substitute for the scientific method of arriving +at factual truth, and in which the effort to mold +conduct overwhelms the attempt to reach correct conclusions. +Indeed, among the economists and sociologists +there has been a persistent dribble of discussion<span class="pagenum" id="Page_273">273</span> +as to whether or not their subjects entitled them to +the august designation of scientists.</p> + +<p>It is not without reason that the social and human +sciences have been distrusted by the devotees of physical +science, so that, for example, the British Association +has long had a single section devoted to the social +sciences in which Sociology, the mother of them all, is +permitted to enter as a subclassification of Anthropology! +The nearer the investigator gets to man, the +more easily he is overwhelmed with the complexity of +his subject; and the more tempted he is to adopt the +swift and easy partisan methods of the novelist, the +poet, the prophet. The mere concealment of this act +of seduction under the rough, grey cover of scientific +jargon means frequently that the social scientist has +added to the offense of not being a good scientist by not +even being a good literary man.</p> + +<p>Hence there is a great gap between the more external +part of the world which has been affected by +science, and that part, nearer to man and man’s institutions, +which has yet for the greater part to be conquered. +While the physical equipment of New York +compares with that of fourth century Athens as Athens +itself would compare with an Aurignacian cave, the life +of men in the city is perhaps more disordered and futile +and incomplete than the author of the Republic found +it. The moral of this contrast need hardly be pointed +in so many words. The idolum of science is incomplete; +for it chiefly touches life in its physical sector; and it +remains to complete the span so that every activity and +condition may be described, measured, and grasped in +scientific terms. With the vast modern improvement in +our physical arrangements in view, it must occur to<span class="pagenum" id="Page_274">274</span> +almost anyone that a permanent advance in social life +depends upon a much more thorough and realistic acquaintance +with the facts than the social sciences have +yet been able to provide. Before an army moves over +the land it is well for it to have moved in someone’s +mind over a topographic map. Lacking such maps, +all our day to day improvements have been wasteful +sallies into eutopia, proceeding without order, without +a sufficient equipment, and without any general plan.</p> + +<h3>3</h3> + +<p>There is a point up to which each science may well +be left to cultivate its field for its own sake, without +any regard for the fruits. Mr. Thorstein Veblen, in +The Place of Science in Civilization, has well pointed +out the way in which science arises out of idle curiosity; +and science, studied and advanced for its own sake, is +surely one of the great playthings of the race. In this +aspect, while science seeks a quite different path to the +contemplative life than art takes, its end is the same—the +dominant interest is an esthetic one, the joy of pure +perception. Science is thus a sort of world in itself, +and it is self-sufficient: there is no need for it to make +contact with the real world in which we fight and love +and earn our daily bread. In its own world, science is +no better and no worse than theosophy or astrology or +fables about deity.</p> + +<p>But the divorce of science from the daily life of the +community is not altogether an advantage. If it fosters +a whole-hearted cultivation of science for its own values, +it tends to lose sight of realities without which its +values are meaningless. It is hard perhaps to locate<span class="pagenum" id="Page_275">275</span> +the point at which science, divorced from every day +realities, ceases to have any social relevance; but it +seems to me that such a point exists; and when the +sciences remain disparate and unrelated one to the +other, they tend to pass over from a public world to the +private world of the specialist; and the knowledge +which obtains in that world can with difficulty be +brought out again to irrigate the common life of the +community; or if it is brought out, as bacteriology is +brought out in relation to the treatment of disease, it +is divorced from a consideration of the total situation +in a way that makes so many specialist advances in +medicine, for example, the stamping ground for the +fanatic.</p> + +<p>This loss of contact, I believe, is highly dangerous; +for it lessens the effect of scientific discipline upon daily +affairs quite as much as a cloistered religion, by erecting +impossible sanctions, opens the way for much unalloyed +slackness and baseness, and by demanding that Pistol +and Falstaff live like Christ prevents these biological +rapscallions from achieving so much as the level of +Robin Hood. The upshot of this dissociation of science +and social life is that superstition takes the place of +science among the common run of men, as a more easily +apprehended version of reality.</p> + +<p>Today the whole corpus of knowledge is in an anarchic +state, and it lacks order precisely because it lacks +any definite relations to the community which creates +it, and for which it, in turn, provides the spectacles +through which the world is seen. Against the gains +that have come from the increasing specialization of +the sciences, we have to set off the losses which the community +suffers from the development of crude forms<span class="pagenum" id="Page_276">276</span> +of science, and from quackeries like astrology and spiritualism +which succeed in giving a complete account of +man’s place in the universe in terms that are fairly intelligible +to the lay mind. It seems to me, then, that +in the cultivation of the sciences a definite hierarchy +of values must be established which shall have some +relation to the essential needs of the community. The +independence of science from human values is a gross +superstition: the desire for order, for security, for +esthetically satisfactory patterns—along with the desire +for fame or the favor of princes—have all played +their parts in the development of science. Though the +logic of science may discount the human factor as far +as possible in its internal operations, it is because men +have placed a certain value upon disinterested intellectual +operations that these activities are pursued in +modern communities to the exclusion of other interests +and claims.</p> + +<p>Let us put the problem concretely. A community +which cultivates chemical science to the point at which +it is able to wipe out a whole city by a few explosions +of poisonous gas is in a pretty treacherous situation. +If the science that it possesses has not helped to found +a eutopia, it has at any rate provided the foundations +for a kakotopia, or bad place: in short, for a hell. +Indeed scientific knowledge has not merely heightened +the possibilities of life in the modern world: it has +lowered the depths. When science is not touched by a +sense of values it works—as it fairly consistently has +worked during the past century—towards a complete +dehumanization of the social order. The plea that each +of the sciences must be permitted to go its own way +without control should be immediately rebutted by<span class="pagenum" id="Page_277">277</span> +pointing out that they obviously need a little guidance +when their applications in war and industry are so +plainly disastrous.</p> + +<p>We must be prepared to recognize that “truths” do +not stand together on a high and lofty pedestal: some +are important and some are trivial, some are innocent +and some are dangerous, and while the pursuit of truth +is a good in itself—<em>and complete freedom in that pursuit +is a</em> <span lang="la">sine qua non</span> <em>of a good social life</em>—certain +departments of investigation may need to be offset and +corrected by work in other fields. In a modern Western +European community, a sociological insight into the +causes and conditions of war and peace is a needed corrective +to the crudities of applied physical science and +without such correction the mere increase of scientific +knowledge, of which we boast so vacuously, may be +highly inimical to the practice of the good life in the +community.</p> + +<h3>4</h3> + +<p>If the sciences are to be cultivated anew with respect +for a definite hierarchy of human values, it seems to me +that the sciences must be focussed again upon particular +local communities, and the problems which they +offer for solution. Just as geometry in Egypt arose +out of the need for annually surveying the boundaries +that the Nile wiped out, and as astronomy developed +in Chaldea in order to determine the shift of the seasons +for the planting of crops, as geology in modern +times developed out of the questions that a practical +stone mason, like Hugh Miller, found himself confronted +with—so may the sciences which are today incomplete +and partial develop along the necessary lines by a survey<span class="pagenum" id="Page_278">278</span> +of existing conditions and intellectual resources in +a particular community.</p> + +<p>On one hand, science must be in contact with the +whole idolum of scientific thought—with that vast overworld +of scientific effort which is the product of no +single place or people or time. On the other hand, +it must be related to the definite local community, limited +in time and in space, in which its researches and +its speculations will be realized and applied. Out of +these surveys of existing conditions we should find, I +believe, that in social psychology, in anthropology, in +economics there are a vast number of facts and relations +which remain to be described; and that, similarly, +certain departments like craniology and jurisprudence +and folklore have been vastly overcultivated in proportion +to any genuine importance that their researches +may have upon our control over the community’s development. +Such an investigation would bring out, +above all, the weakness of contemporary sociological +thought, with its diabetic flatulence of special sociologies, +and its lack of any general agreement as to the +field which is to be cultivated.</p> + +<p>Apart from its great function as a plaything, science +is valuable only to the extent that its researches can be +brought to bear upon the conditions in a particular +community, in a definite region. The difference between +science as a plaything and science as an instrument +for enabling us to establish more effective relations with +other men and with the rest of our environment, is the +difference between firing a shot at a target and firing +at a buck for provender. The practice one gets in +firing at a target is great fun, and incidentally it +improves one’s marksmanship; such idle sport is perhaps<span class="pagenum" id="Page_279">279</span> +one of the stigmata of a civilized community. +Nevertheless, unless one’s skill can be definitely brought +home it remains a personal achievement; and the community +as a whole is not a pound of meat the better +for it. If science is to play the significant part that +Bacon and Andreæ and Plato and the other great +humanists desired it to, it must be definitely brought +home and realized in our here and now.</p> + +<p>The need for this humanization of science has already +been perceived in Great Britain. During the last decade +a movement has gathered headway in the schools +and extended itself to associations outside the schools. +The title of this movement is “Regional Survey,” and +its point of origin is, I believe, the Outlook Tower +in Edinburgh which was well described more than two +decades ago as the “world’s first sociological laboratory.”</p> + +<p>The aim of the Regional Survey is to take a geographic +region and explore it in every aspect. It differs +from the social survey with which we are acquainted +in America in that it is not chiefly a survey of +evils; it is, rather, a survey of the existing conditions in +all their aspects; and it emphasizes to a much greater +extent than the social survey the natural characteristics +of the environment, as they are discovered by the +geologist, the zoologist, the ecologist—in addition to +the development of natural and human conditions in the +historic past, as presented by the anthropologist, the +archæologist, and the historian. In short, the regional +survey attempts a local synthesis of all the specialist +“knowledges.”</p> + +<p>Such a survey has been conducted in the Southeastern +counties of England under the auspices of various local<span class="pagenum" id="Page_280">280</span> +scientific societies; and the result of it is a complete +description of the community’s foundations, its past, its +manner of working and living, its institutions, its regional +peculiarities, and its utilization of physical, vital, +and social resources. Each of the sciences draws upon +its general body of knowledge to illuminate the points +under observation; and when problems arise which point +definitely to the lack of scientific or scholarly data, new +trails are opened and new territory defined.</p> + +<p>In looking at the community through the Regional +Survey, the investigator is dealing with a real thing +and not with an arbitrary idolum. In so far as the +local community has certain elements in common with +similar regions in other countries, or has absorbed +elements from other civilizations, these things will be +given their full value, instead of being disregarded because +they weaken the identity of the local community +with that precious myth, the National State. The +greater part of the data that is thus brought to light +may be plotted on a map, graphically presented in a +chart, or photographed. In Saffron Walden, England, +there is an admirable little museum devoted to such +an exhibition of its region; and in the Outlook Tower, +at Edinburgh, there used to be a library and an +apparatus of exhibition by which one could begin at +the point where one was standing and work outwards, +in thought, to embrace the whole wide world. Knowledge +that is presented in this fashion is available so +that whoever runs may read; it has every feature, +therefore, of popular science as it is purveyed in the +cheap newspaper and magazine, whilst it remains real +science and is not presented as something that verges +from a miracle to a superstition.</p> + +<p><span class="pagenum" id="Page_281">281</span></p> + +<p>The knowledge embodied in the Regional Survey has +a coherence and pithiness which no isolated study of +science can possibly possess. It is presented in such a +form that it can be assimilated by every member of the +community who has the rudiments of an education, +and it thus differs from the isolated discipline which +necessarily remains the heritage of the specialist. Above +all, this knowledge is not that of “subjects,” taken as +so many water tight and unrelated compartments: +it is a knowledge of a whole region, seen in all its +aspects; so that the relations between the work aspect +and the soil aspect, between the play aspect and the +work aspect, become fairly simple and intelligible. +This common tissue of definite, verifiable, localized +knowledge is what all our partisan utopias and reconstruction +programs have lacked; and lacking it, have +been one-sided and ignorant and abstract—devising +paper programs for the reconstruction of a paper +world.</p> + +<p>Regional survey, then, is the bridge by which the +specialist whose face is turned towards the library and +the laboratory, and the active worker in the field, whose +face is turned towards the city and region in which he +lives, may come into contact; and out of this contact +our plans and our eutopias may be founded on such a +permanent foundation of facts as the scientist can build +for us, while the sciences themselves will be cultivated +with some regard for the human values and standards, +as embodied in the needs and the ideals of the local community. +This is the first step out of the present impasse: +we must return to the real world, and face it, +and survey it in its complicated totality. Our castles-in-air +must have their foundations in solid ground.</p> + +<p><span class="pagenum" id="Page_282">282</span></p> + +<h3>5</h3> + +<p>The needed reorientation of science is important; +but by itself it is not enough. Knowledge is a tool +rather than a motor; and if we know the world without +being able to react upon it, we are guilty of that aimless +pragmatism which consists of devising all sorts of +ingenious machines and being quite incapable of subordinating +them to any coherent and attractive pattern.</p> + +<p>Now, men are moved by their instinctive impulses +and by such emotionally colored pattern-ideas or idola +as the dreamer is capable of projecting. When we +create these pattern-ideas, we enlarge the environment, +so that our behavior is guided by the conditions which +we seek to establish and enjoy in an imaginary world. +However crude the Marxian analysis of society may +have been, it at least had the merit of presenting a +great dream—the dream of a titanic struggle between +the possessors and the dispossessed in which every +worker had a definite part to play. Without these +dreams, the advances in social science will be just as +disorderly and fusty as the applications of physical +science have been in our material affairs, where in the +absence of any genuine scale of values, a patent collar +button is regarded as equally important as a tungsten +filament if the button happens to bring the inventor as +great a financial reward.</p> + +<h3>6</h3> + +<p>Up to about the middle of the seventeenth century, +before modern physical science had rigorously defined +its field, the breach between literature and science, +which Aristotle had made, was not altogether complete;<span class="pagenum" id="Page_283">283</span> +and while the humanist ideal was intact both literature +and science were regarded as coeval phases of man’s +intellectual activity. The two dominating figures of +the Renascence, Leonardo da Vinci and Michael Angelo, +were artists, technicians, and men of science; +and in a comparison between a translation of Michael +Angelo’s sonnets and a photograph of St. Peter’s the +sonnets come off rather well.</p> + +<p>The great contribution of the Renascence was the +ideal of fully energized human beings, able to span life +in all its manifestations, as artists, scientists, technicians, +philosophers, and what not. This ideal exercised +a powerful influence on lesser figures, like the +Admirable Crichton and Sir Walter Raleigh, and even +down to the time of Descartes it contributed to that +exuberance of the intellectual life which was the Renascence +at its best. When John Amos Comenius wrote +his remarkable little book called The Labyrinth of the +World and the Paradise of the Heart in 1623, he +combined the outlooks of science and art in a remarkable +synthesis; for the first part of this work is a +picturesque survey of the actual world as Comenius +found it, and the second a picture of the transition to +the heavenly world promised in the Christian religion. +The idea behind Comenius’ Labyrinth was the same +that inspired Andreæ; and were it not for the complete +otherworldliness of this theological utopia, the Paradise +of the Heart, Comenius’ discourse would take a +high place in the history of utopian thought.</p> + +<p>There is no genuine logical basis, as far as I can see, +in the dissociation of science and art, of knowing and +dreaming, of intellectual activities and emotional activities.<span class="pagenum" id="Page_284">284</span> +The division between the two is simply one of +convenience; for both these activities are simply different +modes in which human beings create order out +of the chaos in which they find themselves. Such is +the humanist view. As an instance of this, when the +Royal Society was projected in England in the middle +of the seventeenth century, Johann Andreæ advised his +friend Samuel Hartlib, then in London, not to neglect +the humanities while furthering the pursuit of the physical +sciences. Unfortunately, the men who gathered +together to form the Royal Society were specialists in +physical science; and in the lapse of the humanist tradition +through the religious acerbities of the time, they +had lost some of their desire for a complete life. As a +result, the original charter of the society confined its +work to the physical sciences.</p> + +<p>Insignificant as it now appears in the annals of science, +this decision seems to me to mark a definite turning +point in human thought. Henceforth the scientist was +to be one sort of person and the artist another; henceforth +the idolum of science and the idolum of art were +not to be cemented together in a single personality; +henceforth, in fact, the dehumanization of art and science +begins. It is interesting to note that with the +divorce of the humanities from science, art and science +entered upon separate careers which, for all their diversities, +are curiously similar. Both art and science, +for example, ceased to be the common property of the +community; and each of them split up into a multiplying +host of specialisms. In this process, art and +science made many notable advances; so that this +period is usually spoken of as a period of enlightenment +or progress; but the result on the community was<span class="pagenum" id="Page_285">285</span> +what we discovered in our examination of Coketown and +the Country House.</p> + +<h3>7</h3> + +<p>We must now consider the development of the arts +in the modern community. At the height of the Middle +Age, as in fifth century Athens, the arts formed together +a living unity. A citizen did not go into a +concert hall to hear music, to a church to say his +prayers, to a theatre to see a play, to a picture gallery +to view pictures: it was a mean town, indeed, that could +not boast a cathedral and a couple of churches; and +in these buildings, drama and music and architecture +and painting and sculpture were united for the purpose +of ringing changes on the emotional nature of men and +converting them to accept the theological vision of +otherworldly utopia.</p> + +<p>The splitting up of these arts into a number of separate +boxes was part of that movement towards individualism +and protestantism whose effects most people are +familiar with in the field of religion alone. Henceforward, +music, drama, painting, and the other arts developed +largely in isolation; and each of them was forced +to build up a separate world. The greater part of the +gains that were made in these worlds was not carried +over into the community at large, but remained the +possession of the artists themselves or their private +patrons and critics in the Country House. With such +exceptions as the Italian and Japanese woodcuts of +the eighteenth century, and the few survivals of ballad +and drama that slipt over from the Middle Age, popular +art became another name for all that was coarse +and stunted and depressed. The popular architecture<span class="pagenum" id="Page_286">286</span> +of the nineteenth century is the sordid little redbrick +rabbit hutch: popular religion is embodied in the +stunted sheet-iron or brick chapel (as it is called in +England) of the Baptists and Methodists: popular +music is the latest barrel organ lilt: popular painting +is the calendar lithograph: and popular literature is +the dime novel.</p> + +<p>The divorce of the art of the cultivated classes from +that of the whole community tended to deprive it of +any other standards than the artist himself was content +to erect. Here again the comparison with science +is curiously pertinent. The world of art is in a sense +a separate world, and it can be cultivated for a time +without reference to the desires and emotions of the +community out of which it has sprung. But the motto +“Art for art’s sake” turns out in practice to be something +quite different—namely, art for the artist’s sake; +and art which is produced in this manner, without any +external standard of performance, is frequently just an +instrument for overcoming a neurosis or enabling the +artist to restore his personal equilibrium. Divorced +from his community, the artist was driven back upon +himself: instead of seeking to create a beauty which +all men might share, he devoted himself to projecting +a poignant angle of his personal vision—an angle which +I shall call the picturesque. The cause of this divorce +I have already pointed out in the chapter on the +Country House; it is with the effects of this divorce, +for which the artist was not greatly to blame, that we +are here concerned.</p> + +<p>This conflict between “beauty” and the “picturesque” +is perhaps common to all the arts, and with sufficient<span class="pagenum" id="Page_287">287</span> +factual detail I might be able to trace its effects on +literature and music. For the sake of clearness and +simplicity I shall confine myself to painting and sculpture, +with the proviso that our conclusions will apply, +by and large, to the whole field.</p> + +<p>Let me emphasize, before going any further, that I +am using the terms “beauty” and the “picturesque” +in quite different senses from the vague ones that are +usually attached to them; and that I use them without +any preliminary judgment as to their place and value +in the good life. The picturesque, in the quite arbitrary +sense in which the word is used here, is an abstract +quality of vision, sound, or meaning which creates +what we might call pure esthetic experience. In painting, +the picturesque probably arose with the discovery, +on the part of the leisured classes in the Country +House, that it was possible to achieve rapture, a sort +of esthetic trance, a complete state of beatitude, by +the more or less prolonged contemplation of a pictorial +subject. Up to the time of this discovery, painting +was simply a branch of interior decoration; the great +paintings of the Christian World served, for the public, +as illustrations to that outline of history which +mediæval theology provided: they had a habitat, a +social destination.</p> + +<p>With the splitting off of the picturesque from the +main body of ecclesiastical art, painting came into +its own as an end in itself, apart from any place +that it might have in the scheme of the community’s +affairs. The symptom of this change is the rise of +landscape painting: in the search for pure esthetic +experience the painter began to look for themes which +were divorced from any human interest but that of pure<span class="pagenum" id="Page_288">288</span> +contemplation. During the last century this split between +painting as a form of social art and painting as +a means of achieving contemplative ecstasy has become +deeper: even those academic painters who followed the +methods of the older artists no longer have the same +field to work in, whilst the revolutionist—the impressionists +of one period, the cubists of another, and the +post-impressionists or expressionists of a third—are +forced by the general irrelevance of art in Coketown +to produce work which only the more or less initiate +will appreciate.</p> + +<p>Now, I would not for worlds underrate the gains +which have been achieved by the divorce of art from the +whole life of the community. In their isolation from +the social group that produced them the modern artists +have been able to pursue their solitary way to limits +which the common man is probably incapable of reaching: +they have widened the field of esthetic delight and +have introduced new values into the world of painting, +values which will remain even though the disease which +created them disappears, just as one can salvage a +pearl from an oyster whose sickness is healed. The +view from the mountain top is none the worse because +many people are afflicted with dizziness and nausea +before they have reached the summit; and, like the +pursuit of truth, the pursuit of esthetic values is a +good in itself apart from any values which may be +realized in the community. On these terms, Cézanne and +Van Gogh and Ryder, to mention a few of the dead, will +hold their own, and keep the boundaries of art from +ever shrinking again, I trust, to its academic limits.</p> + +<p>Nevertheless, the effects of focussing on the picturesque<span class="pagenum" id="Page_289">289</span> +can no more be overlooked in art than the dangers +of specialization in science. It is almost a banality +to point out how, historically, as the picturesque developed +in art, beauty has tended to disappear from life. +Whilst the cultivated few have become gloriously alive +to more exquisite sensations than their ancestors had +probably ever experienced, the “mutilated many” have +been forced to live in great cities and in abject country +towns of a blackness and ugliness such as the world, +if we are to judge by the records that exist, has never +seen before. In other words, we have become more sensitive +to experiences—to the contents of our inner worlds—only +to become more callous to things, to the brash +surfaces of the world without. In our preoccupation +with the inner worlds we have to a large extent lost +our hold upon beauty, which, in the limiting sense in +which the word is used here, is the quality by which +anything, from a torso to a building, shows its adaptation +to an end and its sensitiveness to esthetic values—values +which are abstracted and intensified in the pure +picturesque—that are involved in such an adaptation. +In this sense, the beautiful, as Emerson said, rests on +the foundations of the necessary: it is the outward +token of an inward grace; its appearance is the manifestation +of a humanized life; and its existence and +development constitute, in fact, a sort of index to a +community’s vitality.</p> + +<p>The divorce of the artist from the community, and +the turning away of his energies from beauty, in which +the picturesque might be fulfilled, to the picturesque +itself, separate from any practical needs, has scarcely +been compensated by the advances that have been made +in the separate world of art. The result has been that<span class="pagenum" id="Page_290">290</span> +work which should have been done by artists of great +capacity has been done by people of minor or degraded +ability. Anonymous jerrybuilders have erected the +greater number of our houses, absurd engineers have +laid out our towns with no thought for anything but +sewers and paving contracts; rapacious and illiterate +men who have achieved success in business discourse to +the multitude on what constitutes the good life—and +so on. There is really no end to the number of things +which we do badly in the modern community, for want +of the artist to do them at all.</p> + +<p>This generalization applies to the whole range of +the arts. The greater part of the creative dreaming +and planning which constitutes literature and art has +had very little bearing upon the community in which we +live, and has done little to equip us with patterns, with +images and ideals, by means of which we might react +creatively upon our environment. Yet it should be obvious +that if the inspiration for the good life is to come +from anywhere, it must come from no other people than +the great artists. An intense social life, as Gabriel +Tarde pointed out in his fine utopian fantasy, Underground +Man, has “for its indispensable condition the +esthetic life and the universal propagation of the religion +of truth and beauty.” The common man, when he +is in love, has a little glimpse of the way in which the +drudgery of the daily world may be transmuted through +emotional stimulus; it is the business of the artist to +make the transmutation permanent, for the only difference +between the artist and the common man is that +the artist is, so to say, in love all the while. It is +out of the vivid patterns of the artist’s ecstasy that +he draws men together and gives them the vision to<span class="pagenum" id="Page_291">291</span> +shape their lives and the destiny of their community +anew.</p> + +<h3>8</h3> + +<p>No matter how the modern artist may use or fritter +away his abilities, it is plain that he has an enormous +reservoir of power at his disposal. What, for +instance, has made America so wholly devoted to the +conquest of material things? Why are we so given +over to collecting those vast miscellanies of goods which +are temptingly displayed in the advertising sections +of our illustrated weeklies and monthly magazines? +The necessity for ameliorating the hard, crude life of +the pioneer has indeed been an important influence; +but the traditions of this life in turn produced all the +minor “artists” or “artlings” who write and draw for +the popular papers, who create the plots of plays +and motion picture scenarios; and since most of these +poor wretches have never been educated in the humanist +sense to any degree—since they know no other environment +than New York or Los Angeles or Gopher Prairie, +since they are acquainted with the achievements of no +other age than their own, they have devoted themselves +wholeheartedly to idealizing a great many of the things +that are crude or ugly or stupid in their beloved community. +So the idola of business have been perpetuated +by “artlings” who themselves know only the standards +of the business man.</p> + +<p>Because of the limited horizons of the American +artist, therefore, the rising generation aspires after the +things that Messrs. Jack London, Rupert Hughes, +Scott Fitzgerald, and heaven knows who else have +thought good and fine; the younger generation talks<span class="pagenum" id="Page_292">292</span> +like the heroes and heroines of a melodrama by Mr. +Samuel Shipman, when they do not attain the higher +level of comic cuts; the younger generation thrills to +the type of beauty which Mr. Penryhn Stanlaws sets before +its gaze. The notion that the common man despises +art is absurd. The common man worships art +and lives by it; and when good art is not available he +takes the second best or the tenth best or the hundredth +best. The success of Mr. Eugene O’Neil, one of the few +playwrights of any girth who has contributed to the +American stage, proves that the only way that people +can be kept away from good art is by not providing it. +The younger generation might just as well have had +its idea-patterns shaped by Sophocles, Praxiteles, and +Plato, if our genuine artists were not so aloof to their +responsibilities, and if they were intellectually mature +enough to accept the full burden of their vocation. It +is a sign of a terrific neurosis—and no mark at all of +esthetic aptitude—that our genuine art is so completely +disoriented and so thoroughly out of touch with +the community. We must turn to a man of such +uneven parts as Mr. Nicholas Vachel Lindsay before +we have anything like a recognition of the classic rôle +of the artist.</p> + +<p>Art for the artist’s sake is largely a symptom of that +neurotic individualism which drives the artist out of a +public world which baffles him into a private world +where he may reign in solitude as an unruly demiurge. +Art for the public’s sake, on the other hand, substitutes +the vices of the extrovert for the vices of the +introvert. When I say that art must have some vital +contact with the community I do not mean, let me +emphasize, that the artist must cater to public whim<span class="pagenum" id="Page_293">293</span> +or demand. Art in its social setting is neither a personal +cathartic for the artist, nor a salve to quiet the +itching vanity of the community: it is essentially a +means by which people who have had a strange diversity +of experiences have their activities emotionally +canalized into patterns and molds which they are able +to share pretty completely with each other. Pure +art is inevitably propaganda. I mean by this that it +is meant to be propagated, and that in so far as it +fails to impregnate the community in which it exists +with its ideas and images, in so far as the community +is not changed for better or worse by its existence, its +claims are spurious. Propagandist art, on the other +hand, is inevitably impure since instead of bringing +people together on a common emotional plane, as men, +it tends to accentuate their differences, and to void +emotions which are proper to art into a realm where +the emotions of the missionary’s tent or the soapboxer’s +platform hold exclusive sway. It is just because +the “artist” in America has been impure in +motive—a propagandist for Pollyanna in the face of +Euripides, a propagandist for “just folks” in the face +of Swift, a propagandist for niceness in the face of +Rabelais—that he has failed miserably as an artist, +and has left our communities to stew so completely in +their own savorless juice.</p> + +<h3>9</h3> + +<p>For examples of what the artist might be, and what +his proper relation to the community might be when +he was mature enough to recognize it and discipline +himself to it, let us look at Mr. William Butler Yeats +or A. E. There are doubtless a good many other examples<span class="pagenum" id="Page_294">294</span> +that might be offered in Europe; but these are +particularly good; for the reason that with A. E. one +can see in his <cite>The National Being</cite> how the conceptions +of art enter into the tissues of all his plans for renovating +life in the Irish Countryside. In the work of these +artists and their fellows we have a clue to one of the +most promising attempts to establish a concrete eutopia +which shall rise out of the real facts of the everyday +environment and, at the same time, turn upon them +and mold them creatively a little nearer the heart’s +desire.</p> + +<p>In the account of Four Years which Mr. Yeats +published in The Dial he explains his attitude towards +the literature and social life of Ireland; and I recommend +that account to all the forlorn revolutionaries +and reformers who wonder why the dry bones of their +doctrines remain dry bones, instead of knitting themselves +together and becoming alive. This passage in +particular, defines the relation of the artist both to +the tradition of his art and to the community in which +he must find a root:</p> + +<p>“The Huxley, Tyndall, Carolus Duran, Bastien-Lepage +coven, asserted that an artist or a poet must +paint or write in the style of his own day, and this with +the Fairy Queen and the Lyrical Ballads and Blake’s +early poems in its ears, and plain to the eyes, in book +and gallery, those great masterpieces of later Egypt, +founded upon that work of the ancient kingdom already +further in time from Later Egypt than Later Egypt is +from us.” He dismisses this claim with the just assertion +that the artist is free to choose any style that suits +his mood and subject; for in the world of art time and +space are irrelevant; and he goes on to say, “We had in<span class="pagenum" id="Page_295">295</span> +Ireland imaginative stories, which the uneducated +classes knew and even sang, and might we not make +those stories current among the educated classes, rediscovering, +for the work’s sake, what I have called ‘the +applied arts of literature,’ the association of literature, +that is, with music, speech, and dance; and at last, it +might be, so deepen the political passion of the nation +that all, artist and poet, craftsman and day laborer, +would accept a common design. Perhaps even these +images, once created and associated with river and +mountain, might move of themselves and with some +powerful, even turbulent life, like those painted horses +that trample the rice-fields of Japan.”</p> + +<p>By citing Mr. Yeats’ conceptions I do not mean to +limit the artist to a single function—that of patterning +the good life. It is quite plain that pure esthetic +experience is a good in itself; and when the artist has +rendered this experience in a picture, a poem, a novel, +a philosophy, he has performed a unique and indispensable +piece of work. Could italics keep this passage +from being ignored I should employ them.</p> + +<p>What I have called the picturesque is in reality just +as self-sustaining and delightful as the radiant good +health which Sir Thomas More rated so highly in his +Utopia. If the community went to the dogs, it would +still be exuberantly self-sustaining, whilst anyone had +the time or the capacity to enjoy it. What I protest +against is the way in which the field of the genuine +artist, during these last three hundred years, has been +whittled away, so that it has become more and more a +mark of the artist to concern himself solely with the +narrow province of pure esthetic experience, and to +protest his complete aloofness from anything that lies<span class="pagenum" id="Page_296">296</span> +outside this realm. Such an attitude would have struck +Euripides or Milton or Goethe or Wagner as undignified +and stupid, I am sure, because art is as large +as life, and it does not gain in vigor or intensity by +reducing its scope to that of the puppet stage. The +point is that there is an artistic function to be performed +in the community, for the community, as well +as in the world of art, for those who are lifted up to art.</p> + +<p>“Nations, races, and individual men,” as Mr. Yeats +says again, “are unified by an image, or a bundle of +related images, symbolical and provocative of the state +of mind that is of all states of mind not impossible, the +most difficult to that man, race, or nation because only +the greatest obstacle that can be contemplated without +despair rouses the will to full intensity.”</p> + +<p>Whether these images shall be provided by patrioteers, +hack editors, politicians, advertising men and +commercialized “artists” or whether they shall be created +by genuine playwrights and poets and philosophers +is an important question. The function of creating +these images is an artistic one, and the artist who evades +his responsibility is making life for himself and his +kind more difficult, since in the long run a community +whose sacred literature is written by Colonel Diver +and Scadder and Jefferson Brick—the great heroes of +Civilization as the star of empire westward makes its +way—will make even the most solitary cultivation of +the arts a thorny and difficult task.</p> + +<p>In the good life, the purely esthetic element has a +prominent place; but unless the artist is capable of +moving men to the good life, the esthetic element is +bound to be driven farther and farther away from the +common realities, until the world of the artist will<span class="pagenum" id="Page_297">297</span> +scarcely be distinguishable from the phantasia of +dementia præcox. Already, the symptoms of this corrosive +futility have appeared in literature and painting +in Western Europe and America; and such light as +comes forth from this art is but the phosphorescence +of decay. If the arts are not to disintegrate utterly, +must they not focus more and more upon eutopia?</p> + +<h3>10</h3> + +<p>It comes to this then: our plans for a new social +order have been as dull as mud because, in the first +place, they have been abstract and cockney, and have +not taken into account the immense diversity and complexity +of man’s environment; and in the second place, +they have not created any vivid patterns that would +move men to great things. They have not been “informed +by science and ennobled by the arts.”</p> + +<p>Through the paralysis of the arts and sciences our +contemporary programs for revolution and reform have +done very little to lift our heads over the disorderly and +bedraggled environments in which we conduct our daily +business. This failure to create a common pattern for +the good life in each region has made such excellent +efforts as the garden city movement seem weak and +ineffectual when we place them alongside the towns that +mediæval civilization, which had such a common pattern, +created. Without the common background of eutopian +idola, all our efforts at rehabilitation—the new architecture, +the garden city movement, the electrification +of industry, the organization of great industrial guilds +such as the Building Trades have achieved in England +and the garment workers seem on the point of effecting<span class="pagenum" id="Page_298">298</span> +in America—without these common idola, I say, all +our practical efforts are spotty and inconsecutive and +incomplete. It was not, let us remember, by any legislative +device that the cities of the industrial age were +monotonously patterned in the image of Coketown. It +was rather because everyone within these horrid centers +accepted the same values and pursued the same +ends—as they were projected by economists like +Ricardo, industrialists like Stephenson, and lyric poets +like Samuel Smiles—that the plans of the jerrybuilder +and the engineer expressed to perfection the brutality +and social disharmony of the community. The same +process that gave us Coketown can, when our world of +ideas is transformed, give us something better than +Coketown.</p> + +<p>The chief use of the classic utopias that we have +surveyed is to suggest that the same methods which +are used by the utopian thinkers to project an ideal +community on paper may be employed, in a practical +way, to develop a better community on earth. The +weakness of the utopian thinkers consisted in the assumption +that the dreams and projects of any single +man might be realized in society at large. From the +bitter frustration of Fourier, Cabet, Hertzka, and even +John Ruskin those who are in search of the beloved +community may well take a warning. Where the critics +of the utopian method were, I believe, wrong was in holding +that the business of projecting prouder worlds +was a futile and footling pastime. These anti-utopian +critics overlooked the fact that one of the main factors +that condition any future are the attitudes and beliefs +which people have in relation to that future—that, as +Mr. John Dewey would say, in any judgment of practise<span class="pagenum" id="Page_299">299</span> +one’s belief in a hypothesis is one of the things that +affect its realization.</p> + +<p>When we have projected the pattern of an ideal +community and tend to warp our conduct in conformity +with that pattern, we overcome the momentum of actual +institutions. In feeling free to project new patterns, +in holding that human beings can will a change in their +institutions and habits of life, the utopians were, I +believe, on solid ground; and the utopian philosophies +were a great improvement over the more nebulous religious +and ethical systems of the past in that they saw +the necessity for giving their ideals form and life. +In fact, it has been in the pictures of ideal commonwealths +such as Plato’s that the “ideal” and the “actual” +have met.</p> + +<p>It is true that the pure utopians have overlooked the +fact that every institution has a momentum of its own: +its speed may be quickened or reduced, it may be +switched on another track, as the Roman Church +during the Reformation was switched from the main +line of civilization to a subsidiary route; and at times, +in the catastrophe of war or revolution, an institution +may jump the track altogether and be wrecked. The +critical problem for the eutopian, the problem of the +transition from one set of institutions to another, +from one way of life to another, was overlooked. Plato’s +Republic, for example, was a fairly attractive place; +but one wonders in what Greek city in the Fourth Century +B.C. the transition could have taken place. A +transition implies not merely a goal but a starting +point: if we are to move the world, as Archimedes +threatened to with his lever, we must have some ground +to stand on. It is only by paying attention to the<span class="pagenum" id="Page_300">300</span> +limitations of each region, and by allowing for the +driving force of history, that we can make the earth +come to terms with man’s idola. This is perhaps the +most difficult lesson that the eutopian must learn.</p> + +<h3>11</h3> + +<p>What, then, is the first step out of the present disorder? +The first step, it seems to me, is to ignore all +the fake utopias and social myths that have proved +either so sterile or so disastrous during the last few +centuries. There is perhaps no logical reason why the +myth of the national state should not be preserved; +but it is a myth which has done very little, on the whole, +to promote the good life, and has on the contrary done +a great deal to make the good life impossible; and to +continue to cling to it in the face of perpetual wars, +pestilences, and spiritual devastations is the sort of +fanaticism which will probably seem as blind and cruel +to future generations as persecutions for Christian +heresy do to the present one. On the same grounds, +there are a number of other social myths, like the proletarian +myth, which run so badly against the grain of +reality that they cannot be preserved without ignoring +a great many values which are essential to a humane +existence; and on pragmatic grounds it would be fine +and beneficial to drop them quickly into limbo. There +is no reason to think that there will be a quick conversion +from these myths: the holocaust of war has +only intensified the myth of the National State; and our +experience with religious myths suggests on the contrary +that the forms at any rate will be preserved long +after the last shred of reality has disappeared. But +the sooner those who are capable of intellectual criticism<span class="pagenum" id="Page_301">301</span> +abandon these particular myths, the sooner will +these idola fall into the state which has been happily +described as “innocuous desuetude.”</p> + +<p>If our knowledge of human behavior counts for anything, +however, we cannot put aside old myths without +creating new ones. The eighteenth century agnostics +very wisely realized that if they wished to maintain +the values which had been created by Deism, they could +not abandon God without inventing him all over again. +In turning away from obsolete and disastrous social +myths I do not suggest that we give up the habit of +making myths; for that habit, for good or bad, seems +to be ingrained in the human psyche. The nearest we +can get to rationality is not to efface our myths but +to attempt to infuse them with right reason, and to +alter them or exchange them for other myths when +they appear to work badly.</p> + +<p>Here is where we reap the full benefit of the great +utopian tradition. In turning away from the social +myths that hamper us, we do not jump blindly into a +blankness: we rather ally ourselves with a different +order of social myth which has always been vivified and +enriched by the arts and sciences.</p> + +<p>The idolum of eutopia which we may seek to project +in this or that region is not a <i lang="fr">carte blanche</i> which any +one may fill in at his will and caprice; certain lines +have already been fixed; certain spaces have already +been filled. There is a consensus among all utopian +writers, to begin with, that the land and natural resources +belong undividedly to the community; and even +when it is worked by separate people or associations, as +in Utopia and Freeland the increment of the land—the +economic rent—belongs to the community as a whole.<span class="pagenum" id="Page_302">302</span> +There is also a pretty common notion among the Utopians +that, as land is a common possession, so is work +a common function; and no one is let off from some +sort of labor of body or mind because of any inherited +privileges or dignities that he can point to. Finally, +there is the almost equally common notion, among the +utopians, that the perpetuation of the species leaves +plenty of room for improvement, and that, as far as +human knowledge and foresight are worth anything, it +should be applied to propagation; so that the most reckless +and ill-bred shall not burden the community with +the support of their offspring while those of finer +capacity are neglected or overwhelmed in numbers.</p> + +<p>Besides these general conditions for the good life +which the utopians unite to emphasize, there are certain +other points in the utopian tradition of which one +writer or another has given the classic statement.</p> + +<p>With Plato we see the enormous importance of birth +and education; we recognize the part good breeding, +in every sense of the word, must play in the good community. +Sir Thomas More makes us aware of the fact +that a community becomes a community to the extent +that it has shared possessions, and he suggests that the +local group might develop such a common life as the +old colleges of Oxford have enjoyed. When we turn to +Christianopolis, we are reminded that the daily life and +work of the community must be infused with the spirit +of science, and that an acute practical intelligence such +as we find today among the engineers need not be +divorced from the practice of the humanities. Even the +nineteenth century utopias have a contribution to make. +They remind us by their overemphasis that all the proud +and mighty idealisms in the world are so many shadows<span class="pagenum" id="Page_303">303</span> +unless they are supported by the whole economic fabric—so +that “eutopia” is not merely a matter of spiritual +conversion, as the ancient religions taught, but of economic +and geotechnic reconstruction. Finally, from +James Buckingham and Ebenezer Howard we can learn +the importance of converting the idolum of eutopia into +plans and layouts and detailed projections, such as a +townplanner might utilize; and we may suspect that a +eutopia which cannot be converted into such specific +plans will continue, as the saying is, to remain up in +the air.</p> + +<p>Taken together, there is a powerful impulse towards +creating a good environment for the good life in the +classic utopias we have examined: from one or another +utopia we may draw elements which will enrich every +part of the community’s life. By following the utopian +tradition we shall not merely escape from the fake +utopias that have dominated us: we shall return to +reality. More than that, we shall return upon reality +and perhaps—who can tell?—we shall re-create it!</p> + +<h3>12</h3> + +<p>In discussing the foundations of Eutopia I am conscious +of a certain abstractness in my method of argument; +conscious that I have not been a good utopian +in dealing with these proud idola that we may project +in every region. Let us come down to earth now and +realize what all this amounts to when we turn away +from the library and mingle again on the highways that +lead past our door.</p> + +<p>First of all, I conceive that we shall not attempt to +envisage a single utopia for a single unit called humanity; +that is the sort of thin and tepid abstraction<span class="pagenum" id="Page_304">304</span> +which the discipline of the Regional Survey will tend +to kill off even in people who are now inured by education +to dealing only in verbal things. All the human +beings on the planet are a unity only for the sake of +talking about them; and as far as that goes, there +is very little profitable conversation that can apply to +a Greenlander, a Parisian, and a Chinaman, except the +mere observation that they are all on the same little +boat of a planet and would probably be much +happier if they minded their own business and were +not too insistent about inflicting their institutions and +their idola upon their neighbors.</p> + +<p>We shall have to dismiss, as equally futile, the notion +of a single stratification of mankind, such as the working +class, serving as the foundation for our Eutopia: +the notion that the working class consists simply of +urban workers is a cockney imbecility, and as soon as +one rectifies it and includes the agricultural population, +we have “humanity” pretty much all over again. +Finally, if we are to give eutopia a local habitation +it will not be founded upon the National State, for the +National State is a myth which sane people will no more +sacrifice their lives to than they would hand their children +into the furnace of some tribal Moloch; and a +good idolum cannot be founded on the basis of a +bad one.</p> + +<p>As far as extent or character of territory goes, we +will remember that the planet is not as smooth as a +billiard ball, and that the limits of any genuine community +rest within fairly ascertainable geographic regions +in which a certain complex of soil, climate, industry, +institutional life and historic heritage has prevailed. +We shall not attempt to legislate for all these<span class="pagenum" id="Page_305">305</span> +communities at one stroke; for we shall respect William +Blake’s dictum that one law for the lion and the ox is +tyranny. There are some 15,000,000 local communities +in the world, the Postal Directory tells us; and +our eutopia will necessarily take root in one of these +real communities, and include within its co-operations +as many other communities, as have similar interests +and identities. It may be that our eutopia will embrace +a population as great as that in the Metropolis of +London or New York; but it is needless to say that the +land which lies beyond the limits of the metropolis will +no longer be regarded as a sort of subterranean factory +for the production of agricultural goods. In +sum, as Patrick Geddes has finely said, in the Kingdom +of Eutopia—the world Eutopia—there will be many +mansions.</p> + +<p>The inhabitants of our eutopias will have a familiarity +with their local environment and its resources, +and a sense of historic continuity, which those who +dwell within the paper world of Megalopolis and who +touch their environment mainly through the newspaper +and the printed book, have completely lost. The people +of Newcastle will no longer go to London for coals, +as the people in the provinces have in a sense been +doing this last century and more: there will be a more +direct utilization of local resources than would have +seemed profitable or seemly to the metropolitan world +which now has command of the market. In these varied +eutopias, it is safe to say, there will be a new realization +of the fact that a cultivated life is essentially a +settled life: their citizens will have discovered that the +great privilege of travelling from Brooklyn to Bermondsey, +and from Bermondsey to Bombay is scarcely<span class="pagenum" id="Page_306">306</span> +worth the trouble when the institutions of Brooklyn, +Bermondsey, and Bombay, and every other purely industrial +center, are identical—sanitary drinking devices +and canned goods and moving pictures being the same +wherever mechanical duplication of goods for a world +market has taken the place of direct adaptation to +local needs.</p> + +<p>It should not surprise us therefore if the foundations +of eutopia were established in ruined countries; that +is, in countries where metropolitan civilization has +collapsed and where all its paper prestige is no longer +accepted at its paper value. There was the beginning +of a genuine eutopian movement in Denmark after the +war with Germany in the ’sixties: under the leadership +of Bishop Gruntwig came a revival of folk traditions +in literature and a renascence of education which has +renewed the life of the Danish countryside and made +an intelligent farmer and an educated man out of the +boor. It would not be altogether without precedent +if such a eutopian renascence took place in Germany, +in Austria, in Russia; and perhaps on another scale +in India and China and Palestine; for all these regions +are now face to face with realities which the “prosperous” +paperism of our metropolitan civilization has +largely neglected.</p> + +<p>If the inhabitants of our Eutopias will conduct their +daily affairs in a possibly more limited environment than +that of the great metropolitan centers, their mental +environment will not be localized or nationalized. For +the first time perhaps in the history of the planet our +advance in science and invention has made it possible +for every age and every community to contribute to +the spiritual heritage of the local group; and the citizen<span class="pagenum" id="Page_307">307</span> +of eutopia will not stultify himself by being, let us say, +a hundred per cent Frenchman when Greece, China, +England, Scandinavia and Russia can give sustenance +to his spiritual life. Our eutopians will necessarily +draw from this wider environment whatever can be +assimilated by the local community; and they will thus +add any elements that may be lacking in the natural +situation.</p> + +<p>The chief business of eutopians was summed up by +Voltaire in the final injunction of Candide: Let us +cultivate our garden. The aim of the real eutopian is +the culture of his environment, most distinctly not the +culture, and above all not the exploitation, of some other +person’s environment. Hence the size of our Eutopia +may be big or little; it may begin in a single village; +it may embrace a whole region. A little leaven will +leaven the whole loaf; and if a genuine pattern for the +eutopian life plants itself in any particular locality +it may ramify over a whole continent as easily as Coketown +duplicated itself throughout the Western World. +The notion that no effective change can be brought +about in society until millions of people have deliberated +upon it and willed it is one of the rationalizations which +are dear to the lazy and the ineffectual. Since the first +step towards eutopia is the reconstruction of our idola, +the foundations for eutopia can be laid, wherever we +are, without further ado.</p> + +<p>Our most important task at the present moment is to +build castles in the air. We need not fear, as Thoreau +reminds us, that the work will be lost. If our eutopias +spring out of the realities of our environment, it will +be easy enough to place foundations under them. +Without a common design, without a grand design, all<span class="pagenum" id="Page_308">308</span> +our little bricks of reconstruction might just as well +remain in the brickyard; for a disharmony between +men’s minds betokens, in the end, the speedy dilapidation +of whatever they may build. Our final word is a +counsel of perfection. When that which is perfect has +come, that which is imperfect will pass away.</p> +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> +<p><span class="pagenum" id="Page_309">309</span></p> + +<h2 class="nobreak" id="BIBLIOGRAPHY"><span id="toclink_309"></span>BIBLIOGRAPHY</h2> +</div> + +<p><span class="firstword">For</span> the benefit of the reader who wishes to travel further +along the trails opened up in this survey of utopias, I +am giving a list of the principal books on the subject. This +list includes all the important utopias that are accessible +in English, as well as a few that are not; but it is not +exhaustive, for the region of Utopia has its swamps and +arid places as well as its fertile and cultivated land; and +no one but a scholarly explorer need attempt to enter the +more forbidding parts of the country.</p> + +<p>Needless to say, in dealing with our historic utopias I +had a rough criterion of selection. I set out to treat such +plans for the improvement of the human community as had +been embodied in complete pictures of an ideal commonwealth: +this excluded important essays in politics like +Hobbes’ Leviathan and Harrington’s Oceana; and it ruled +out any treatment of abstract idealisms which, however +important, did not exemplify the essential utopian method. +Next, I resolved to deal at length only with those utopias +which have exercised some influence on thought and life, +particularly in the Western European world. Third, I +sought to emphasize what was common in the methods and +ends of the classic utopias; making plain their relations +within the world of utopias and their relevance in the +present day, rather than attempting to show in any detail +the social milieu in which each utopian wrote. In dealing +with the nineteenth century my criterion became a little +shaky; and I frankly chose the nineteenth century utopias +on the basis of their association with temporal movements +like state socialism, the single tax, and syndicalism, rather<span class="pagenum" id="Page_310">310</span> +than because of their conformity to standards which served +to weed out irrelevant utopias in the earlier centuries. In +devoting a little space to Fourier and Spence and giving +short shrift to Owen I have tried to restore these interesting +and significant figures to the place that they deserve. +There will doubtless be disagreements over my selections +and the amount of space I have allotted to various writers; +but at least, where there has been madness there has also +been method.</p> + +<p>Certain parts of the argument are not covered by this +list of utopias. The best introductions to utopian literature +in general are in German; see R. Blueher’s excellent +pamphlet on Moderne Utopien; <cite lang="de">Ein Beitrag zur +Geschichte des Sozialismus</cite>, Bonn: 1920. While Mr. Van +Wyck Brooks put me independently on the trail of Rabelais’ +<cite>Abbey of Theleme</cite> I must acknowledge, with as much grace +as possible, that Herr Blueher anticipated me in grasping +this clue to Renascence culture; and if any credit is due, +he deserves it. The most exhaustive catalogue of pre-nineteenth +century utopias is contained in Kautsky’s <cite lang="de">Vorläufer +des Modernen Sozialismus</cite>. Max Beer’s <cite>History of +British Socialism</cite> has an excellent discussion of the relation +of the Utopians to socialism. See also Moritz Kaufmann’s +<cite>Utopias; or Schemes of Social Improvement, from +Sir Thomas More to Karl Marx</cite>, London: 1879. In the excellent +<cite>History of Utopian Thought</cite>, by Dr. J. O. Hertzler +(Macmillan: 1923), the phantasists are sympathetically +treated.</p> + +<p>The chapter on the Country House might well be prefaced +by Mr. Thorstein Veblen’s <cite>Theory of the Leisure +Class</cite>, a satire which seems to me unique in scholarship +and originality. The importance of our social myths and +our collective representations has been noted by a whole +school of French sociologists who follow Émile Durkheim; +and the dynamic force of ideas has been treated by Alfred +Fouillée. On both these topics there is a whole literature;<span class="pagenum" id="Page_311">311</span> +and it would give a sense of false simplicity to single out +any particular essay. There is a fairly popular discussion +of the place of myths and ideals in the George Sorel’s <cite>Reflexions +on Violence</cite>, and <cite>Benjamin Kidd’s Science of Power</cite> +(especially Chapter V.).</p> + +<p>As a loose illustration of the general method and outlook +embodied in this book I refer to the <cite>Making of the Future +Series</cite>, edited by Messrs. Patrick Geddes and Victor Branford +and published by Williams & Norgate, London. There +is an able exposition of the regionalist movement and of the +fundamental realities upon which this movement is based +in two books published in that series; namely, Professor +Fleure’s <cite>Human Geography in Western Europe</cite> and C. B. +Fawcett’s The <cite>Provinces of England</cite>. Two works by the +editors, <cite>The Coming Polity</cite> and <cite>Our Social Inheritance</cite> are +likewise suggestive. Professor Geddes is the outstanding +exponent of the Eutopian method both in thought and in +practical activity; and the reader should consult his <cite>City +Development</cite> (1904) and his <cite>Town-Planning towards +City Development: a Report to the Durbar of Indore</cite>, 2 +vols. Indore, 1918. Both of these books are mines from +which all sorts of precious thoughts can be quarried. Remaindered +copies of the first can be obtained from John +Grant, Bookseller, Edinburgh; while the second is sold by +Botsford, High Holborn, London. Professor Geddes’ +work exemplifies concretely a good part of what I have +sought to explain and define in not altogether adequate +prose.</p> +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> +<p><span class="pagenum" id="Page_312">312</span></p> + +<h2 class="nobreak" id="UTOPIAS">UTOPIAS</h2> +</div> + +<div class="blockquot hang"> + +<p><span class="smcap">Plato</span> (427 B.C.–347 B.C.). <cite>The Republic</cite>. Translated +with notes and essays by Benjamin Jowett. Oxford: +1894. See also Plato’s <cite>Critias and Statesman</cite> in the +same edition. The Laws, which is a more detailed +attempt to work out the details of a good polity, is so +lacking in Plato’s original inspiration that, but for +Aristotle’s allusion to it, one would promptly take it +for the work of another hand.</p> + +<p><span class="smcap">More, Sir Thomas</span> (1478–1535). <cite>Utopia</cite>. Published +originally in Latin in 1516. There are numerous modern +editions. See <cite>Ideal Commonwealths</cite>, edited by +Henry Morley.</p> + +<p><span class="smcap">Andreæ, Johann Valentin</span> (1586–1654). <cite>Christianopolis</cite>. +Published in 1619 and translated in 1916 by +Felix Emil Held under the title of <cite>Christianopolis: An +Ideal State of the 17th Century</cite>. Oxford University +Press. Mr. Held’s introduction contains an account +of Andreæ’s life.</p> + +<p><span class="smcap">Bacon, Francis</span> (1561–1626). <cite>The New Atlantis</cite>. Published +in 1627. Bacon contemplated writing a second +part which would deal with the laws of his ideal commonwealth. +See <cite>Ideal Commonwealths</cite>.</p> + +<p><span class="smcap">Campanella, Tomasso</span> (1568–1639). <cite>The City of the Sun</cite>. +Published in 1637 as Civitas Solis Poetica: Idea +Reipublicæ Philosophiæ. See <cite>Ideal Commonwealths</cite>.<span class="pagenum" id="Page_313">313</span> +<span class="smcap">Allais, Denis Vairasse d’</span> (—). <cite lang="fr">L’Histoire des Sevarambes</cite>. +Written in 1672 and translated into English as +<cite>The History of the Sevarites</cite>, written by one Captain +Siden, London: 1675. In Kautsky’s <cite lang="de">Vorläufer des +Modernen Sozialismus</cite> this utopia is given high praise +and is ranked as the French parallel of More’s Utopia; +but I feel that this is a sad error in judgment which +perhaps arose out of the bare fact that the first law of +the great dictator Sevarias was to put all private property +in the hands of the state, to be disposed of absolutely +by its authority, and to do away with distinctions +of rank and hereditary dignity. There is little that is +fresh or imaginative in Vairasse’s treatment, however, +and there is nothing like More’s detailed effort to +guard against usurpation of power by the ruling +classes. As simple fiction, the <cite>History of the Sevarites</cite> +is, however, readable. See also <cite lang="fr">L’Histoire des Galligènes</cite>, +by Tiphaigne de la Roche; likewise the excellent +satire, <cite>Giphantia</cite>. The description of Salentum, +under Mentor, in Fénélon’s <cite>Telemachus</cite> should +not be neglected. The Abbé Morelly’s <cite>Basiliade</cite> is +little more than a definition of his <cite lang="fr">Code de la Nature</cite>.</p> + +<p><span class="smcap">Mercier, Louis Sebastien</span> (1740–1814). <cite>Memoirs of the +Year 2500</cite>. Published in French in 1772 and translated +into English, Liverpool: 1802.</p> + +<p><span class="smcap">Spence, Thomas</span> (1750–1814). <cite>Description of Spensonia</cite>. +<cite>Constitution of Spensonia</cite>. London: 1795. Privately +printed at the Courier Press; Leamington Spa: 1917.</p> + +<p><span class="smcap">Fourier, Charles François Marie</span> (1772–1837). <cite lang="fr">Traité +de l’Association domestique agricole</cite>. 2 vols. 1822. +<cite lang="fr">Le Nouveau Monde Industriel</cite>. 2 vols. 1829. See +also Albert Brisbane in his <cite>General Introduction to +the Social Sciences</cite> (Fourier’s “Social Destinies”), +and <cite>Selections from the Works of Fourier</cite>, translated<span class="pagenum" id="Page_314">314</span> +by Julia Franklin, with an introduction by Charles +Gide, London: 1901.</p> + +<p><span class="smcap">Cabet, Étienne</span> (1788–1856). <cite lang="fr">Voyage en Icarie</cite>. Published +in 1845 and numerous editions followed during +the next five years; see that of the <cite lang="fr">Bureau du Populaie</cite>, +Paris: 1848.</p> + +<p><span class="smcap">Buckingham, James Silk</span> (1786–1855). <cite>National Evils +and Practical Remedies, with a plan for a model town</cite>. +London: 1848.</p> + +<p><span class="smcap">Bulwer-Lytton, E.</span> (1803–1873). <cite>The Coming Race; or +the New Utopia</cite>. London: 185—. A fantastic romance +about a people who live underground, possess +detachable wings, and command a potency known as +“vril.” It is perhaps not altogether without significance +that this new hierarchy of industrial angels was +conceived by Lytton in the same decade that saw the +building of the Crystal Palace.</p> + +<p><span class="smcap">Pemberton, Robert</span> (—). <cite>The Happy Colony</cite>. London: +1854. This is an appeal to the working class, somewhat +similar in temper and method to Buckingham’s +appeal to the middle class. Pemberton had an individual +system of psychology which he desired to apply +in education. This utopia has now only a limited historical +significance.</p> + +<p><span class="smcap">Bellamy, Edward</span> (1850–1898). <cite>Looking Backward</cite>; Boston: +1888. <cite>Equality</cite>; Boston: 1897.</p> + +<p><span class="smcap">Hertzka, Theodor</span> (1845–?). <cite>Freeland: A Social Anticipation</cite>. +First edition published in German, 1889; +English translation published by the British Freeland +Association in 1891. <cite>A Visit to Freeland, or the New +Paradise Regained</cite>. Translation published by the +above Association, London: 1894. The first work lays +the foundations for the utopia; the second is the ideal +commonwealth in action.</p> + +<p><span class="smcap">Morris, William</span> (1834–1896). <cite>News from Nowhere</cite>. +London: 1890. There have been numerous editions.</p> + +<p><span class="pagenum" id="Page_315">315</span></p> + +<p><span class="smcap">Howard, Ebenezer</span> (1850–?). <cite>Garden Cities of Tomorrow</cite>. +London: 1902. First published as Tomorrow in +1898. Unique among utopian books in that its eutopia +has been partly realized. See numerous descriptions +of Letchworth, the first Garden City.</p> + +<p><span class="smcap">Hudson, W. H.</span> (—). <cite>A Crystal Age</cite>. London: 1906.</p> + +<p><span class="smcap">Thirion, Émile</span> (1825–?). <cite lang="fr">Neustria: Utopie Individualiste</cite>. +Paris: 1901. This is one of the rare, deliberately +individualistic utopias, founded on work, liberty, +and property. It assumes that a colony of Girondists +were able to establish themselves in South America.</p> + +<p><span class="smcap">Herzl, Theodor</span> (1860–1904). <cite>Altneuland</cite>. Leipzig: +1903.</p> + +<p><span class="smcap">Tarde, Gabriel</span> (1843–1904). <cite>Underground Man</cite>. London: +1905. A deft and well-conceived fantasy, full of +excellent criticism. Towards the past it is a utopia +of reconstruction, towards the future—but herein lies +much of its charm!—it is one of escape.</p> + +<p><span class="smcap">Wells, H. G.</span> (1866–?). <cite>A Modern Utopia</cite>. New York: 1905.</p> + +<p><span class="smcap">Cram, Ralph Adams</span> (1863–?). <cite>Walled Towns</cite>. Boston: +1919. Dr. Cram does not classify this work as a +utopia; but the honest critic cannot help giving it that +label. Dr. Cram sees no basis for eutopia without the +system of values and the sanctions perpetuated by the +Christian Church; since this leaves the greater part of +humanity in Darkness, I cannot agree with him. Dr. +Cram, however, is a fine scholar and a stimulating +critic; and if one could only grant his assumptions his +conclusions would be magnificent.</p> + +<p><span class="smcap">Morley, Henry.</span> <cite>Ideal Commonwealths; Plutarch’s +Lycurgus, More’s Utopia, Bacon’s New Atlantis, Campanella’s +City of the Sun, and a Fragment of Hall’s +<span lang="la">Mundus Alter et Idem</span></cite>, with an introduction by Henry +Morley. London: G. Routledge, 1886.</p> +</div> + +<div class="chapter transnote"> +<h2 class="nobreak" id="Transcribers_Notes">Transcriber’s Notes</h2> + +<p>Punctuation, hyphenation, and spelling were made +consistent when a predominant preference was found +in the original book; otherwise they were not changed.</p> + +<p>Simple typographical errors were corrected; unbalanced +quotation marks were remedied when the change was +obvious, and otherwise left unbalanced.</p> + +<p>Chapter One did not indicate the beginning of section “5”. Transcriber +added it by referencing an earlier edition of the book.</p> + +<p>Text mostly uses “utopia” but sometimes uses “eutopia”. Both retained here.</p> + +<p><a href="#Page_104">Page 104</a>: “the tale end” was printed that way.</p> + +<p><a href="#Page_224">Page 224</a>: “perfunctory seal upon” was printed +as “perfunctory real upon”; changed here.</p> + +<p><a href="#Page_231">Page 231</a>: “advertized” was printed that way.</p> + +<p><a href="#Page_294">Page 294</a>: “A. E.” was the pseudonym of George William Russell.</p> +<div> </div> +</div> + +<div style='text-align:center'>*** END OF THE PROJECT GUTENBERG EBOOK 75654 ***</div> +</body> +</html> + |