A Modern Utopia Part 18

But I am in no mood to criticise architecture.

Why should a modern Utopia insist upon slipping out of the hands of its creator and becoming the background of a personal drama--of such a silly little drama?

The botanist will not see Utopia in any other way. He tests it entirely by its reaction upon the individual persons and things he knows; he dislikes it because he suspects it of wanting to lethal chamber his aunt's "dear old doggie," and now he is reconciled to it because a certain "Mary" looks much younger and better here than she did on earth. And here am I, near fallen into the same way of dealing!

We agreed to purge this State and all the people in it of traditions, a.s.sociations, bias, laws, and artificial entanglements, and begin anew; but we have no power to liberate ourselves. Our past, even its accidents, its accidents above all, and ourselves, are one.

CHAPTER THE NINTH

The Samurai

Section 1

Neither my Utopian double nor I love emotion sufficiently to cultivate it, and my feelings are in a state of seemly subordination when we meet again. He is now in possession of some clear, general ideas about my own world, and I can broach almost at once the thoughts that have been growing and acc.u.mulating since my arrival in this planet of my dreams. We find our interest in a humanised state-craft, makes us, in spite of our vast difference in training and habits, curiously akin.

I put it to him that I came to Utopia with but very vague ideas of the method of government, bia.s.sed, perhaps, a little in favour of certain electoral devices, but for the rest indeterminate, and that I have come to perceive more and more clearly that the large intricacy of Utopian organisation demands more powerful and efficient method of control than electoral methods can give. I have come to distinguish among the varied costumes and the innumerable types of personality Utopia presents, certain men and women of a distinctive costume and bearing, and I know now that these people const.i.tute an order, the samurai, the "voluntary n.o.bility," which is essential in the scheme of the Utopian State. I know that this order is open to every physically and mentally healthy adult in the Utopian State who will observe its prescribed austere rule of living, that much of the responsible work of the State is reserved for it, and I am inclined now at the first onset of realisation to regard it as far more significant than it really is in the Utopian scheme, as being, indeed, in itself and completely the Utopian scheme. My predominant curiosity concerns the organisation of this order. As it has developed in my mind, it has reminded me more and more closely of that strange cla.s.s of guardians which const.i.tutes the essential substance of Plato's Republic, and it is with an implicit reference to Plato's profound intuitions that I and my double discuss this question.

To clarify our comparison he tells me something of the history of Utopia, and incidentally it becomes necessary to make a correction in the a.s.sumptions upon which I have based my enterprise. We are a.s.suming a world identical in every respect with the real planet Earth, except for the profoundest differences in the mental content of life. This implies a different literature, a different philosophy, and a different history, and so soon as I come to talk to him I find that though it remains unavoidable that we should a.s.sume the correspondence of the two populations, man for man--unless we would face unthinkable complications--we must a.s.sume also that a great succession of persons of extraordinary character and mental gifts, who on earth died in childhood or at birth, or who never learnt to read, or who lived and died amidst savage or brutalising surroundings that gave their gifts no scope, did in Utopia encounter happier chances, and take up the development and application of social theory--from the time of the first Utopists in a steady onward progress down to the present hour. [Footnote: One might a.s.sume as an alternative to this that amidst the four-fifths of the Greek literature now lost to the world, there perished, neglected, some book of elementary significance, some earlier Novum Organum, that in Utopia survived to achieve the profoundest consequences.] The differences of condition, therefore, had widened with each successive year. Jesus Christ had been born into a liberal and progressive Roman Empire that spread from the Arctic Ocean to the Bight of Benin, and was to know no Decline and Fall, and Mahomet, instead of embodying the dense prejudices of Arab ignorance, opened his eyes upon an intellectual horizon already nearly as wide as the world.

And through this empire the flow of thought, the flow of intention, poured always more abundantly. There were wars, but they were conclusive wars that established new and more permanent relations, that swept aside obstructions, and abolished centres of decay; there were prejudices tempered to an ordered criticism, and hatreds that merged at last in tolerant reactions. It was several hundred years ago that the great organisation of the samurai came into its present form. And it was this organisation's widely sustained activities that had shaped and established the World State in Utopia.

This organisation of the samurai was a quite deliberate invention.

It arose in the course of social and political troubles and complications, a.n.a.logous to those of our own time on earth, and was, indeed, the last of a number of political and religious experiments dating back to the first dawn of philosophical state-craft in Greece. That hasty despair of specialisation for government that gave our poor world individualism, democratic liberalism, and anarchism, and that curious disregard of the fund of enthusiasm and self-sacrifice in men, which is the fundamental weakness of worldly economics, do not appear in the history of Utopian thought. All that history is pervaded with the recognition of the fact that self-seeking is no more the whole of human life than the satisfaction of hunger; that it is an essential of a man's existence no doubt, and that under stress of evil circ.u.mstances it may as entirely obsess him as would the food hunt during famine, but that life may pa.s.s beyond to an illimitable world of emotions and effort.

Every sane person consists of possibilities beyond the unavoidable needs, is capable of disinterested feeling, even if it amounts only to enthusiasm for a sport or an industrial employment well done, for an art, or for a locality or cla.s.s. In our world now, as in the Utopian past, this impersonal energy of a man goes out into religious emotion and work, into patriotic effort, into artistic enthusiasms, into games and amateur employments, and an enormous proportion of the whole world's fund of effort wastes itself in religious and political misunderstandings and conflicts, and in unsatisfying amus.e.m.e.nts and unproductive occupations. In a modern Utopia there will, indeed, be no perfection; in Utopia there must also be friction, conflicts and waste, but the waste will be enormously less than in our world. And the co-ordination of activities this relatively smaller waste will measure, will be the achieved end for which the order of the samurai was first devised.

Inevitably such an order must have first arisen among a clash of social forces and political systems as a revolutionary organisation.

It must have set before itself the attainment of some such Utopian ideal as this modern Utopia does, in the key of mortal imperfection, realise. At first it may have directed itself to research and discussion, to the elaboration of its ideal, to the discussion of a plan of campaign, but at some stage it must have a.s.sumed a more militant organisation, and have prevailed against and a.s.similated the pre-existing political organisations, and to all intents and purposes have become this present synthesised World State. Traces of that militancy would, therefore, pervade it still, and a campaigning quality--no longer against specific disorders, but against universal human weaknesses, and the inanimate forces that trouble man--still remain as its essential quality.

"Something of this kind," I should tell my double, "had arisen in our thought"--I jerk my head back to indicate an infinitely distant planet--"just before I came upon these explorations. The idea had reached me, for example, of something to be called a New Republic, which was to be in fact an organisation for revolution something after the fas.h.i.+on of your samurai, as I understand them--only most of the organisation and the rule of life still remained to be invented. All sorts of people were thinking of something in that way about the time of my coming. The idea, as it reached me, was pretty crude in several respects. It ignored the high possibility of a synthesis of languages in the future; it came from a literary man, who wrote only English, and, as I read him--he was a little vague in his proposals--it was to be a purely English-speaking movement. And his ideas were coloured too much by the peculiar opportunism of his time; he seemed to have more than half an eye for a prince or a millionaire of genius; he seemed looking here and there for support and the structural elements of a party. Still, the idea of a comprehensive movement of disillusioned and illuminated men behind the shams and patriotisms, the spites and personalities of the ostensible world was there."

I added some particulars.

"Our movement had something of that spirit in the beginning," said my Utopian double. "But while your men seem to be thinking disconnectedly, and upon a very narrow and fragmentary basis of acc.u.mulated conclusions, ours had a fairly comprehensive science of human a.s.sociation, and a very careful a.n.a.lysis of the failures of preceding beginnings to draw upon. After all, your world must be as full as ours was of the wreckage and decay of previous attempts; churches, aristocracies, orders, cults...."

"Only at present we seem to have lost heart altogether, and now there are no new religions, no new orders, no new cults--no beginnings any more."

"But that's only a resting phase, perhaps. You were saying----"

"Oh!--let that distressful planet alone for a time! Tell me how you manage in Utopia."

Section 2

The social theorists of Utopia, my double explained, did not base their schemes upon the cla.s.sification of men into labour and capital, the landed interest, the liquor trade, and the like. They esteemed these as accidental categories, indefinitely amenable to statesmans.h.i.+p, and they looked for some practical and real cla.s.sification upon which to base organisation. [Footnote: In that they seem to have profited by a more searching criticism of early social and political speculations than our earth has yet undertaken.

The social speculations of the Greeks, for example, had just the same primary defect as the economic speculations of the eighteenth century--they began with the a.s.sumption that the general conditions of the prevalent state of affairs were permanent.] But, on the other hand, the a.s.sumption that men are uncla.s.sifiable, because practically h.o.m.ogeneous, which underlies modern democratic methods and all the fallacies of our equal justice, is even more alien to the Utopian mind. Throughout Utopia there is, of course, no other than provisional cla.s.sifications, since every being is regarded as finally unique, but for political and social purposes things have long rested upon a cla.s.sification of temperaments, which attends mainly to differences in the range and quality and character of the individual imagination.

This Utopian cla.s.sification was a rough one, but it served its purpose to determine the broad lines of political organisation; it was so far unscientific that many individuals fall between or within two or even three of its cla.s.ses. But that was met by giving the correlated organisation a compensatory looseness of play. Four main cla.s.ses of mind were distinguished, called, respectively, the Poietic, the Kinetic, the Dull, and the Base. The former two are supposed to const.i.tute the living tissue of the State; the latter are the fulcra and resistances, the bone and cover of its body. They are not hereditary cla.s.ses, nor is there any attempt to develop any cla.s.s by special breeding, simply because the intricate interplay of heredity is untraceable and incalculable. They are cla.s.ses to which people drift of their own accord. Education is uniform until differentiation becomes unmistakable, and each man (and woman) must establish his position with regard to the lines of this abstract cla.s.sification by his own quality, choice, and development....

The Poietic or creative cla.s.s of mental individuality embraces a wide range of types, but they agree in possessing imaginations that range beyond the known and accepted, and that involve the desire to bring the discoveries made in such excursions, into knowledge and recognition. The scope and direction of the imaginative excursion may vary very greatly. It may be the invention of something new or the discovery of something hitherto unperceived. When the invention or discovery is primarily beauty then we have the artistic type of Poietic mind; when it is not so, we have the true scientific man.

The range of discovery may be narrowed as it is in the art of Whistler or the science of a cytologist, or it may embrace a wide extent of relevance, until at last both artist or scientific inquirer merge in the universal reference of the true philosopher.

To the acc.u.mulated activities of the Poietic type, reacted upon by circ.u.mstances, are due almost all the forms a.s.sumed by human thought and feeling. All religious ideas, all ideas of what is good or beautiful, entered life through the poietic inspirations of man.

Except for processes of decay, the forms of the human future must come also through men of this same type, and it is a primary essential to our modern idea of an abundant secular progress that these activities should be unhampered and stimulated.

The Kinetic cla.s.s consists of types, various, of course, and merging insensibly along the boundary into the less representative const.i.tuents of the Poietic group, but distinguished by a more restricted range of imagination. Their imaginations do not range beyond the known, experienced, and accepted, though within these limits they may imagine as vividly or more vividly than members of the former group. They are often very clever and capable people, but they do not do, and they do not desire to do, new things. The more vigorous individuals of this cla.s.s are the most teachable people in the world, and they are generally more moral and more trustworthy than the Poietic types. They live,--while the Poietics are always something of experimentalists with life. The characteristics of either of these two cla.s.ses may be a.s.sociated with a good or bad physique, with excessive or defective energy, with exceptional keenness of the senses in some determinate direction or such-like "bent," and the Kinetic type, just as the Poietic type, may display an imagination of restricted or of the most universal range. But a fairly energetic Kinetic is probably the nearest thing to that ideal our earthly anthropologists have in mind when they speak of the "Normal" human being. The very definition of the Poietic cla.s.s involves a certain abnormality.

The Utopians distinguished two extremes of this Kinetic cla.s.s according to the quality of their imaginative preferences, the Dan and Beersheba, as it were, of this division. At one end is the mainly intellectual, unoriginal type, which, with energy of personality, makes an admirable judge or administrator and without it an uninventive, laborious, common mathematician, or common scholar, or common scientific man; while at the other end is the mainly emotional, unoriginal man, the type to which--at a low level of personal energy--my botanist inclines. The second type includes, amidst its energetic forms, great actors, and popular politicians and preachers. Between these extremes is a long and wide region of varieties, into which one would put most of the people who form the reputable workmen, the men of substance, the trustworthy men and women, the pillars of society on earth.

Below these two cla.s.ses in the Utopian scheme of things, and merging insensibly into them, come the Dull. The Dull are persons of altogether inadequate imagination, the people who never seem to learn thoroughly, or hear distinctly, or think clearly. (I believe if everyone is to be carefully educated they would be considerably in the minority in the world, but it is quite possible that will not be the reader's opinion. It is clearly a matter of an arbitrary line.) They are the stupid people, the incompetent people, the formal, imitative people, the people who, in any properly organised State, should, as a cla.s.s, gravitate towards and below the minimum wage that qualifies for marriage. The laws of heredity are far too mysterious for such offspring as they do produce to be excluded from a fair chance in the world, but for themselves, they count neither for work nor direction in the State.

Finally, with a bold disregard of the logician's cla.s.sificatory rules, these Utopian statesmen who devised the World State, hewed out in theory a cla.s.s of the Base. The Base may, indeed, be either poietic, kinetic, or dull, though most commonly they are the last, and their definition concerns not so much the quality of their imagination as a certain bias in it, that to a statesman makes it a matter for special attention. The Base have a narrower and more persistent egoistic reference than the common run of humanity; they may boast, but they have no frankness; they have relatively great powers of concealment, and they are capable of, and sometimes have an apt.i.tude and inclination towards, cruelty. In the queer phrasing of earthly psychology with its clumsy avoidance of a.n.a.lysis, they have no "moral sense." They count as an antagonism to the State organisation.

Obviously, this is the rudest of cla.s.sifications, and no Utopian has ever supposed it to be a cla.s.sification for individual application, a cla.s.sification so precise that one can say, this man is "poietic,"

and that man is "base." In actual experience these qualities mingle and vary in every possible way. It is not a cla.s.sification for Truth, but a cla.s.sification to an end. Taking humanity as a mult.i.tude of unique individuals in ma.s.s, one may, for practical purposes, deal with it far more conveniently by disregarding its uniquenesses and its mixed cases altogether, and supposing it to be an a.s.sembly of poietic, kinetic, dull, and base people. In many respects it behaves as if it were that. The State, dealing as it does only with non-individualised affairs, is not only justified in disregarding, but is bound to disregard, a man's special distinction, and to provide for him on the strength of his prevalent aspect as being on the whole poietic, kinetic, or what not. In a world of hasty judgments and carping criticism, it cannot be repeated too often that the fundamental ideas of a modern Utopia imply everywhere and in everything, margins and elasticities, a certain universal compensatory looseness of play.

Section 3

Now these Utopian statesmen who founded the World State put the problem of social organisation in the following fas.h.i.+on:--To contrive a revolutionary movement that shall absorb all existing governments and fuse them with itself, and that must be rapidly progressive and adaptable, and yet coherent, persistent, powerful, and efficient.

The problem of combining progress with political stability had never been accomplished in Utopia before that time, any more than it has been accomplished on earth. Just as on earth, Utopian history was a succession of powers rising and falling in an alternation of efficient conservative with unstable liberal States. Just as on earth, so in Utopia, the kinetic type of men had displayed a more or less unintentional antagonism to the poietic. The general life-history of a State had been the same on either planet. First, through poietic activities, the idea of a community has developed, and the State has shaped itself; poietic men have arisen first in this department of national life, and then that, and have given place to kinetic men of a high type--for it seems to be in their nature that poietic men should be mutually repulsive, and not succeed and develop one another consecutively--and a period of expansion and vigour has set in. The general poietic activity has declined with the development of an efficient and settled social and political organisation; the statesman has given way to the politician who has incorporated the wisdom of the statesman with his own energy, the original genius in arts, letters, science, and every department of activity to the cultivated and scholarly man. The kinetic man of wide range, who has a.s.similated his poietic predecessor, succeeds with far more readiness than his poietic contemporary in almost every human activity. The latter is by his very nature undisciplined and experimental, and is positively hampered by precedents and good order. With this subst.i.tution of the efficient for the creative type, the State ceases to grow, first in this department of activity, and then in that, and so long as its conditions remain the same it remains orderly and efficient. But it has lost its power of initiative and change; its power of adaptation is gone, and with that secular change of conditions which is the law of life, stresses must arise within and without, and bring at last either through revolution or through defeat the release of fresh poietic power. The process, of course, is not in its entirety simple; it may be masked by the fact that one department of activity may be in its poietic stage, while another is in a phase of realisation. In the United States of America, for example, during the nineteenth century, there was great poietic activity in industrial organisation, and none whatever in political philosophy; but a careful a.n.a.lysis of the history of any period will show the rhythm almost invariably present, and the initial problem before the Utopian philosopher, therefore, was whether this was an inevitable alternation, whether human progress was necessarily a series of developments, collapses, and fresh beginnings, after an interval of disorder, unrest, and often great unhappiness, or whether it was possible to maintain a secure, happy, and progressive State beside an unbroken flow of poietic activity.

Clearly they decided upon the second alternative. If, indeed, I am listening to my Utopian self, then they not only decided the problem could be solved, but they solved it.

He tells me how they solved it.

A modern Utopia differs from all the older Utopias in its recognition of the need of poietic activities--one sees this new consideration creeping into thought for the first time in the phrasing of Comte's insistence that "spiritual" must precede political reconstruction, and in his admission of the necessity of recurrent books and poems about Utopias--and at first this recognition appears to admit only an added complication to a problem already unmanageably complex. Comte's separation of the activities of a State into the spiritual and material does, to a certain extent, antic.i.p.ate this opposition of poietic and kinetic, but the intimate texture of his mind was dull and hard, the conception slipped from him again, and his suppression of literary activities, and his imposition of a rule of life upon the poietic types, who are least able to sustain it, mark how deeply he went under. To a large extent he followed the older Utopists in a.s.suming that the philosophical and constructive problem could be done once for all, and he worked the results out simply under an organised kinetic government. But what seems to be merely an addition to the difficulty may in the end turn out to be a simplification, just as the introduction of a fresh term to an intricate irreducible mathematical expression will at times bring it to unity.

Now philosophers after my Utopian pattern, who find the ultimate significance in life in individuality, novelty and the undefined, would not only regard the poietic element as the most important in human society, but would perceive quite clearly the impossibility of its organisation. This, indeed, is simply the application to the moral and intellectual fabric of the principles already applied in discussing the State control of reproduction (in Chapter the Sixth, section 2). But just as in the case of births it was possible for the State to frame limiting conditions within which individuality plays more freely than in the void, so the founders of this modern Utopia believed it possible to define conditions under which every individual born with poietic gifts should be enabled and encouraged to give them a full development, in art, philosophy, invention, or discovery. Certain general conditions presented themselves as obviously reasonable:--to give every citizen as good an education as he or she could acquire, for example; to so frame it that the directed educational process would never at any period occupy the whole available time of the learner, but would provide throughout a marginal free leisure with opportunities for developing idiosyncrasies, and to ensure by the expedient of a minimum wage for a specified amount of work, that leisure and opportunity did not cease throughout life.

But, in addition to thus making poietic activities universally possible, the founders of this modern Utopia sought to supply incentives, which was an altogether more difficult research, a problem in its nature irresolvably complex, and admitting of no systematic solution. But my double told me of a great variety of devices by which poietic men and women were given honour and enlarged freedoms, so soon as they produced an earnest of their quality, and he explained to me how great an ambition they might entertain.

There were great systems of laboratories attached to every munic.i.p.al force station at which research could be conducted under the most favourable conditions, and every mine, and, indeed, almost every great industrial establishment, was saddled under its lease with similar obligations. So much for poietic ability and research in physical science. The World State tried the claims of every living contributor to any materially valuable invention, and paid or charged a royalty on its use that went partly to him personally, and partly to the research inst.i.tution that had produced him. In the matter of literature and the philosophical and sociological sciences, every higher educational establishment carried its students.h.i.+ps, its fellows.h.i.+ps, its occasional lectures.h.i.+ps, and to produce a poem, a novel, a speculative work of force or merit, was to become the object of a generous compet.i.tion between rival Universities. In Utopia, any author has the option either of publis.h.i.+ng his works through the public bookseller as a private speculation, or, if he is of sufficient merit, of accepting a University endowment and conceding his copyright to the University press. All sorts of grants in the hands of committees of the most varied const.i.tution, supplemented these academic resources, and ensured that no possible contributor to the wide flow of the Utopian mind slipped into neglect. Apart from those who engaged mainly in teaching and administration, my double told me that the world-wide House of Saloman [Footnote: The New Atlantis.] thus created sustained over a million men. For all the rarity of large fortunes, therefore, no original man with the desire and capacity for material or mental experiments went long without resources and the stimulus of attention, criticism, and rivalry.

"And finally," said my double, "our Rules ensure a considerable understanding of the importance of poietic activities in the majority of the samurai, in whose hands as a cla.s.s all the real power of the world resides."

"Ah!" said I, "and now we come to the thing that interests me most.

For it is quite clear, in my mind, that these samurai form the real body of the State. All this time that I have spent going to and fro in this planet, it has been growing upon me that this order of men and women, wearing such a uniform as you wear, and with faces strengthened by discipline and touched with devotion, is the Utopian reality; but that for them, the whole fabric of these fair appearances would crumble and tarnish, shrink and shrivel, until at last, back I should be amidst the grime and disorders of the life of earth. Tell me about these samurai, who remind me of Plato's guardians, who look like Knights Templars, who bear a name that recalls the swordsmen of j.a.pan ... and whose uniform you yourself are wearing. What are they? Are they an hereditary caste, a specially educated order, an elected cla.s.s? For, certainly, this world turns upon them as a door upon its hinges."

Section 4

"I follow the Common Rule, as many men do," said my double, answering my allusion to his uniform almost apologetically. "But my own work is, in its nature, poietic; there is much dissatisfaction with our isolation of criminals upon islands, and I am a.n.a.lysing the psychology of prison officials and criminals in general with a view to some better scheme. I am supposed to be ingenious with expedients in this direction. Typically, the samurai are engaged in administrative work. Practically the whole of the responsible rule of the world is in their hands; all our head teachers and disciplinary heads of colleges, our judges, barristers, employers of labour beyond a certain limit, practising medical men, legislators, must be samurai, and all the executive committees, and so forth, that play so large a part in our affairs are drawn by lot exclusively from them. The order is not hereditary--we know just enough of biology and the uncertainties of inheritance to know how silly that would be--and it does not require an early consecration or novitiate or ceremonies and initiations of that sort. The samurai are, in fact, volunteers. Any intelligent adult in a reasonably healthy and efficient state may, at any age after five-and-twenty, become one of the samurai, and take a hand in the universal control."

"Provided he follows the Rule."