A Modern Utopia

a Moder

ellipsis, the most transitory digression, he evades me and is back at himself again. He may have a personal liking for me, though I doubt it, but also he hates me pretty distinctly, because of this bias he cannot understand. My philosophical insistence that things shall be reasonable and hang together, that what can be explained shall be explained, and that what can be done by calculation and certain methods shall not be left to chance, he loathes. He just wants adventurously to feel. He wants to feel the sunset, and he thinks that on the whole he would feel it better if he had not been taught the sun was about ninety-two million miles away. He wants to feel fr

. One day, while we are still waiting there for the public office to decide about us, he broaches the matter. It is early evening, and we are walking beside the lake after our simple dinner. "About here,"

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of little trees along this quay with seats, and she was sitting

we are here," he says, "it seems as though that me

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ed past her seat and on for a little way, trying to control myself.... Then I turned back and sat down beside her,

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intuition that the moment was coming. So I think had

uished and remarkable mental processes, whereas-have not I, in my own composition, the whole diapason of emotional fool?

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w you.' Then, you know, she began to talk to me very quietly, very frankly, about everythi

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e bound, but not here. Here I think it will be different. Here the laws that control all these things will

my face, and then careless

stracted elder speaking to a child, "I dare say it will be all very f

moment I entertain an illusion that really I am unworthy to hear the impa

bed. I become breathless with indignation. We walk

o some of the architectural features of these-with a changed eye, with all the spirit gone out o

to leave him behind.... I wonder and I wonder. The old Utop

topia? After all it is time we faced the riddle

en to improve through the pressure of that maximum against its limiting conditions by the crushing and killing of all the feebler individuals. The way of Nature has also been the way of humanity so far, and except when a temporary alleviation is obtained through an expansion of the general stock of sustenance by invention or discovery, the amount of starvation and of the physical misery of privation in the world, must vary almost exactly with the excess of the actual birth-rate over that required to sustain population at a number compatible with a universal contentment. Neith

e specific average rising; the ideal of a scientific civilisation is to prevent those weaklings being born. There is no other way of evading Nature's punishment of sorrow. The struggle for life among the beasts and uncivilised men means misery and death for the inferior individuals, misery and death in order that they may not increase and multiply; in the civilised State it is now clearly possible to make the conditions of life tolerable for every living creature, provided the inferiors can be prevented from increasing and multiplying. But this latter condit

prescribed? how far can they b

rwin, it is preposterous. Yet we have it given to us as the most brilliant of modern discoveries by a certain school of sociological writers, who seem totally unable to grasp the modification of meaning "species" and "individual" have undergone in the last fifty years. They do not seem capable of the suspicion that the boundaries of species have vanished, and that i

e the race, an absurdity. It is like fixing a crane on the plain in order to raise the hill tops. In the initiative of the individual above the average, lies the reality of the future, which the State, presenting the av

; you must be above a certain age, and a certain minimum of physical development, and free of any transmissible disease. You must not be a criminal unless you have expiated your offence. Failing these simple qualifications, if you and some person conspire and add to the population of the State, we will, for the sake of humanity, take over the innocent victim of your passions, but we shall insist that you are under a debt to

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ities of hardship and discomfort; and free life in Utopia is to be well worth this trouble even for inferior people. The growing comfort, self-respect, and intelligence of the English is shown, for example, in the fall in the proportion of illegitimate births from 2.2 per 1,000 in 1846-50 to 1.2 per 1,000 in 1890-1900, and this without any positive preventive laws whatever. This most desirable result is pretty certainly not the consequence of any great exaltation of our moral tone, but simply o

in our organisation, through poverty and carelessness, and through the birth of children that never ought to have been born, one out of every five children born dies within five years. It may be the reader has witnessed this most d

ference with the marriage and birth of the citizens of a modern Utopia will be much less than in any terrestrial State. Here,

nd She" in all that goes before. But we may now come to the sexual aspects of the modern ideal of a constitution of society in which, for all purposes of the indiv

is an economic disadvantage to her, her incapacity for great stresses of exertion, her frequent liability to slight illnesses, her weaker initiative, her inferior invention and resourcefulness, her relative incapacity for organisation and combination, and the possibilities of emotional complications whenever she is in economic dependence on men. So long as women are comp

Church, a Government professor, or anyone else the State sustains. Suppose the State secures to every woman who is, under legitimate sanctions, becoming or likely to become a mother, that is to say who is duly married, a certain wage from her husband to secure her against the need of toil and anxiety, suppose it pays her a certain gratuity upon the birth of a child, and continues to pay at regular intervals sums sufficient to keep her and her child in independent freedom, so long as the child keeps up to the minimum standard of health and

rdship of those who do not now marry on account of poverty, or who do not dare to have children. The fear that often turns a woman from a beautiful to a mercenary marriage will vanish from life. In Utopia a career of wholesome motherhood would be, under such conditions as I have suggested, the normal and remunerative calling for a woman, and a capable woman who has borne, bred, and begun the educa

of that prohibition-and if you provide for the aged instead of leaving them to their children's sense of duty, the practical inducements to parentage, except among very wealthy people, are greatly reduced. The sentimental factor in the case rarely leads to more than a solitary child or at most two to a marriage, and with a high and rising standard of comfort and circumspectio

vice done, not to a particular man, but to the whole community, and all

what will be the Utopian marriage law, and then what sort of

ribe conditions for all sorts of contract, and for this sort of contract in particular it will be in agreement with almost every earthly State, in defining in the completest fashion what things a man or woman may be bound to do, and what they cannot be bound to do. From the point of view of a statesman, marriage is the u

must be in receipt of a net income above the minimum wage, after any outstanding charges against him have been paid. All this much it is surely reasonable to insist upon before the State becomes responsible for the prospective children. The age at which men and women may contract to marry is difficult to determine. But if we a

ter their personal licenses were granted, and each would be supplied with a copy of the index card of the projected mate, on which would be recorded his or her age, previous marriages, legally important diseases, offspring, domiciles, public appointments, criminal convictions, registered assignments of property, and so forth. Possibly it might be advisable to have a little ceremony for each party, for each in the absence of the other, in which this record could be read over in the presence of witnesses, together with some pres

every duty, with maintenance, education, and so forth, that in the normal course of things would fall to the State. It would be necessary to impose a life assurance payment upon these parents, and to exact effectual guarantees against every possible evasion of the responsibility they had incurred. But the further control of private morality

nature of the Utopian

r illegitimate offspring. That, at any rate, is beyond controversy; a marriage contract that does not involve that, is a triumph of metaphysics over common sense. It will be obvious that under Utopian conditions it is the State that will suffer injury by a wife's misconduct, and that a husband who condone

ions should a marriage c

e her violent perturbations of jealousy; it may lead to her neglect, her solitude and unhappiness, and it may even work to her physical injury. There should be an implication that it is not to occur. She has bound herself to the man for the good of the State, and clearly it is reasonable that she should look to the State

me or acts of violence, should give grounds for a final release. Moreover, the modern Utopian State intervenes between the sexes only because of the coming generation, and for it to sustain restrictions upon conduct in a continually fruitless marriage is obviously to lapse

aving regard to the fact that even in Utopia women, at least until they become mothers, are likely to be on the average poorer than men. The second is the question of the duration of a marriage. Bu

s rightly contrived and a provisional defective marriage law a Utopia may be conceived as existing and studying to perfect itself, but without rulers a Utopia is impossible though the theory of its matrimony be complete. And the difficulty in thi

owerful disposition to jealousy, but what exactly they will be jealous about and what exactly they will suffer seems part of the superposed factor. Probably all men and women are capable of ideal emotions and wishes beyond merely physical desires, but the shape these take are almost entirely a reaction to external images. And you really cannot strip the external off; you cannot get your stark natural man, jealous, but not jealous about anything in particular, imaginative without any imaginings, proud at large. Emotional dispositions can no more exist without form than a man without air. Only a very observant man who had lived all over the planet Earth, in all sorts of social strata, and with every race and to

iderata that at least go some way towards completing and expand

ere exist any valid reason for the per

e and teacher of her child, even where she delegates these duties, her supervision is, in the common case, essential to its welfare. Moreover, though the Utopian State will pay the mother, and the mother only, for the being and welfare of her legitimate children, there will be a clear advantage in fostering the natural disposition of the father to associate his child's welfare with his individual egotism, and to dispense some of his energies and earnings in supplementing the common provision of the State. It is an absurd disregard of a natural economy to leave the innate philoprogenitiveness of either sex uncultivated. Unless the parents continue in close relationship, if each is passing

iality of woman's position. It is a less conclusive series th

e on a footing of conventional equality or with either the man or woman treated as the predominating individual. Aristotle's criticism of Plato in this matter, his insistence upon the natural inferiority of slaves and women, is just the sort of confusion between inherent and imposed qualities that was his most characteristic weakness. The spirit of the European people, of almost all the peoples now in the ascendant, is towards a convention of equality; the spirit of the Mahometan wor

lock Ellis's Man and Woman.] An adult white woman differs far more from a white man than a negress or pigmy woman from her equivalent male. The education, the mental disposition, of a white or Asiatic woman, reeks of sex; her modesty, her decorum is not to ignore sex but to refine and put a point to it; her costume is clamorous with the distinctive elements of her form. The white woman in the materially prosperous nations is more of a sexual specialist than her sister of the poor and austere peoples, of the prosperous classes more so than the peasant woman. The contemporary woman of fashion who sets the tone of occidental intercourse is a stimulant rather than a companion for a man. Too commonly she is an unwholesome stimulant turning a man from wisdom to appearance, from beauty to beautiful pleasures, from form to colour, from persistent aims to belief and stirring triumphs. Arrayed in what she cal

and the intercourse of ideas would be in suspense. Under the latter alternative the sexual relation would be subordinated to friendship and companionship; boys and girls would be co-educated-very largely under maternal direction, and women, disarmed of their distinctive barbaric adornments, the feathers, beads, lace, and trimmings that enhance their clamorous claim to a directly personal attention would mingle, according to their quality, in the counsels and intellectual development of men. Such women would be fit to educate boys even up to adolescence. It is obvious that a marriage law embodying a decision between these two sets of ideas would be very different according to the alternative adopted. In the former case a man would be ex

ll absolutely ignore the distribution of these favours unless children, or at least the possibility of children, is involved. It follows that it will refuse to recognise any debts or transfers of property that are based on such considerations. It will be only consistent, therefore, to refuse recognition in the marriage contract to any financial obligation between husband and wife, or any settlements qualifying that contract, except when they are in the nature of accessory provi

ious teaching and literature may affect these; customs may arise; certain types of relationship may involve social isolation; the justice of the statesman is blind to such things. It may be urged that according to Atkinson's illuminating analysis [Footnote: See Lang and Atkinson's Social Origins and Primal Law.] the control of love-making was the very origin of the human community. In Utopia, nevertheless, love-making is no concern of the State's beyond the province that the protection of children covers. [Footnote: It cannot be made too clear that though the control of morality is outside the law the State must maintain a general decorum, a systematic suppression of powerful and moving examples, and of incitations and temptations of the young and inexperienced, and to that exte

imagination and energies of the citizen from the services of the community as a whole, and the Roman Catholic Church has so far endorsed and substantiated his opinion as to forbid family relations to its priests and significant servants. He conceived of a poetic devotion to the public idea, a devotion of which the mind of Aristotle, as his criticisms of Plato show, was incapable, as a substitute for the warm and tender but illiberal emotions of the home. But while the Church made the alternative to family ties celibacy [Footnote: The warm imagination of Campanella, that quaint Calabrian monastic, fired by Plato, reversed this aspect of the Church.] and participation in an organisation, Plato was far more in accordance with modern ideas in perceiving the disadvantage that would result from precluding the nobler types of character from offspring. He sought a way to achieve progeny, therefore, without the narrow concentration of the sympathies about the home, and he found it in a multiple marriage in which e

terpretation, to an obscene completeness, but that is all the more reason why the modern Utopia should not refuse a grouped marriage to three or more freely consenting persons. There is no sense in prohibiting institutions which no sane people could ever want to abuse. It is claimed-though the full facts are difficult to ascertain-that a group marriage of over two hundred persons was successfully organised by John Humphrey Noyes at Oneida Creek. [Footnote: See John H. Noyes's History of American Socialisms and his writings generally. The bare facts of this and the other American experiments are given, together with more recent matter, by Morris Hillquirt, in The History of Socialism in the United States.] It is fairly certain in the latter case that there was no "promiscuity," and that the members mated for variable periods, and often for life, within the group. The documents are reasonably clear upon that point. This Oneida community was, in fact, a league of two hundred persons to regard their children as "common." Choice and preference were not abolished in the community, though in some cases they were set aside-just as they are by many parents under our present cond

ome at all under our direct observation during our Utopian journeyings. But in one sense, of course, in the sense that the State guarantees care and support for all properly born children, our entire Utopia is to be regarded as a compre

e it a synthesis; politically it will be a synthesis of once widely different forms of government; socially and morally, a synthesis of a great variety of domestic traditions and ethical habits. Into the modern Utopia there must have entered the mental tendencies and origins that give our own world the polygamy of the Zulus and of Utah, the polyandry of Tibet, the latitudes of experim