Chapter 3

The idea of individual liberty is one that has grown in importance and grows with every development of modern thought. To the classical Utopists freedom was relatively trivial. Clearly they considered virtue and happiness as entirely separable from liberty, and as being altogether more important things. But the modern view, with its deepening insistence upon individuality and upon the significance of its uniqueness, steadily intensifies the value of freedom, until at last we begin to see liberty as the very substance of life, that indeed it is life, and that only the dead things, the choiceless things, live in absolute obedience to law. To have free play for one's individuality is, in the modern view, the subjective triumph of existence, as survival in creative work and offspring is its objective triumph. But for all men, since man is a social creature, the play of will must fall short of absolute freedom. Perfect human liberty is possible only to a despot who is absolutely and universally obeyed. Then to will would be to command and achieve, and within the limits of natural law we could at any moment do exactly as it pleased us to do. All other liberty is a compromise between our own freedom of will and the wills of those with whom we come in contact. In an organised state each one of us has a more or less elaborate code of what he may do to others and to himself, and what others may do to him. He limits others by his rights, and is limited by the rights of others, and by considerations affecting the welfare of the community as a whole.

Individual liberty in a community is not, as mathematicians would say, always of the same sign. To ignore this is the essential fallacy of the cult called Individualism. But in truth, a general prohibition in a state may increase the sum of liberty, and a general permission may diminish it. It does not follow, as these people would have us believe, that a man is more free where there is least law and more restricted where there is most law. A socialism or a communism is not necessarily a slavery, and there is no freedom under Anarchy. Consider how much liberty we gain by the loss of the common liberty to kill. Thereby one may go to and fro in all the ordered parts of the earth, unencumbered by arms or armour, free of the fear of playful poison, whimsical barbers, or hotel trap-doors. Indeed, it means freedom from a thousand fears and precautions. Suppose there existed even the limited freedom to kill in vendetta, and think what would happen in our suburbs. Consider the inconvenience of two households in a modern suburb estranged and provided with modern weapons of precision, the inconvenience not only to each other, but to the neutral pedestrian, the practical loss of freedoms all about them. The butcher, if he came at all, would have to come round in an armoured cart....

It follows, therefore, in a modern Utopia, which finds the final hope of the world in the evolving interplay of unique individualities, that the State will have effectually chipped away just all those spendthrift liberties that waste liberty, and not one liberty more, and so have attained the maximum general freedom.

There are two distinct and contrasting methods of limiting liberty; the first is Prohibition, "thou shalt not," and the second Command, "thou shalt." There is, however, a sort of prohibition that takes the form of a conditional command, and this one needs to bear in mind. It says if you do so-and-so, you must also do so-and-so; if, for example, you go to sea with men you employ, you must go in a seaworthy vessel. But the pure command is unconditional; it says, whatever you have done or are doing or want to do, you are to do this, as when the social system, working through the base necessities of base parents and bad laws, sends a child of thirteen into a factory. Prohibition takes one definite thing from the indefinite liberty of a man, but it still leaves him an unbounded choice of actions. He remains free, and you have merely taken a bucketful from the sea of his freedom. But compulsion destroys freedom altogether. In this Utopia of ours there may be many prohibitions, but no indirect compulsions--if one may so contrive it--and few or no commands. As far as I see it now, in this present discussion, I think, indeed, there should be no positive compulsions at all in Utopia, at any rate for the adult Utopian--unless they fall upon him as penalties incurred.

Section 2

What prohibitions should we be under, we two Uitlanders in this Utopian world? We should certainly not be free to kill, assault, or threaten anyone we met, and in that we earth-trained men would not be likely to offend. And until we knew more exactly the Utopian idea of property we should be very chary of touching anything that might conceivably be appropriated. If it was not the property of individuals it might be the property of the State. But beyond that we might have our doubts. Are we right in wearing the strange costumes we do, in choosing the path that pleases us athwart this rock and turf, in coming striding with unfumigated rucksacks and snow-wet hobnails into what is conceivably an extremely neat and orderly world? We have passed our first Utopian now, with an answered vague gesture, and have noted, with secret satisfaction, there is no access of dismay; we have rounded a bend, and down the valley in the distance we get a glimpse of what appears to be a singularly well-kept road....

I submit that to the modern minded man it can be no sort of Utopia worth desiring that does not give the utmost freedom of going to and fro. Free movement is to many people one of the greatest of life's privileges--to go wherever the spirit moves them, to wander and see--and though they have every comfort, every security, every virtuous discipline, they will still be unhappy if that is denied them. Short of damage to things cherished and made, the Utopians will surely have this right, so we may expect no unclimbable walls and fences, nor the discovery of any laws we may transgress in coming down these mountain places.

And yet, just as civil liberty itself is a compromise defended by prohibitions, so this particular sort of liberty must also have its qualifications. Carried to the absolute pitch the right of free movement ceases to be distinguishable from the right of free intrusion. We have already, in a comment on More's Utopia, hinted at an agreement with Aristotle's argument against communism, that it flings people into an intolerable continuity of contact. Schopenhauer carried out Aristotle in the vein of his own bitterness and with the truest of images when he likened human society to hedgehogs clustering for warmth, and unhappy when either too closely packed or too widely separated. Empedocles found no significance in life whatever except as an unsteady play of love and hate, of attraction and repulsion, of assimilation and the assertion of difference. So long as we ignore difference, so long as we ignore individuality, and that I hold has been the common sin of all Utopias hitherto, we can make absolute statements, prescribe communisms or individualisms, and all sorts of hard theoretic arrangements. But in the world of reality, which--to modernise Heraclitus and Empedocles--is nothing more nor less than the world of individuality, there are no absolute rights and wrongs, there are no qualitative questions at all, but only quantitative adjustments. Equally strong in the normal civilised man is the desire for freedom of movement and the desire for a certain privacy, for a corner definitely his, and we have to consider where the line of reconciliation comes.

The desire for absolute personal privacy is perhaps never a very strong or persistent craving. In the great majority of human beings, the gregarious instinct is sufficiently powerful to render any but the most temporary isolations not simply disagreeable, but painful. The savage has all the privacy he needs within the compass of his skull; like dogs and timid women, he prefers ill-treatment to desertion, and it is only a scarce and complex modern type that finds comfort and refreshment in quite lonely places and quite solitary occupations. Yet such there are, men who can neither sleep well nor think well, nor attain to a full perception of beautiful objects, who do not savour the best of existence until they are securely alone, and for the sake of these even it would be reasonable to draw some limits to the general right of free movement. But their particular need is only a special and exceptional aspect of an almost universal claim to privacy among modern people, not so much for the sake of isolation as for congenial companionship. We want to go apart from the great crowd, not so much to be alone as to be with those who appeal to us particularly and to whom we particularly appeal; we want to form households and societies with them, to give our individualities play in intercourse with them, and in the appointments and furnishings of that intercourse. We want gardens and enclosures and exclusive freedoms for our like and our choice, just as spacious as we can get them--and it is only the multitudinous uncongenial, anxious also for similar developments in some opposite direction, that checks this expansive movement of personal selection and necessitates a compromise on privacy.

Glancing back from our Utopian mountain side down which this discourse marches, to the confusions of old earth, we may remark that the need and desire for privacies there is exceptionally great at the present time, that it was less in the past, that in the future it may be less again, and that under the Utopian conditions to which we shall come when presently we strike yonder road, it may be reduced to quite manageable dimensions. But this is to be effected not by the suppression of individualities to some common pattern, [Footnote: More's Utopia. "Whoso will may go in, for there is nothing within the houses that is private or anie man's owne."] but by the broadening of public charity and the general amelioration of mind and manners. It is not by assimilation, that is to say, but by understanding that the modern Utopia achieves itself. The ideal community of man's past was one with a common belief, with common customs and common ceremonies, common manners and common formulae; men of the same society dressed in the same fashion, each according to his defined and understood grade, behaved in the same fashion, loved, worshipped, and died in the same fashion. They did or felt little that did not find a sympathetic publicity. The natural disposition of all peoples, white, black, or brown, a natural disposition that education seeks to destroy, is to insist upon uniformity, to make publicity extremely unsympathetic to even the most harmless departures from the code. To be dressed "odd," to behave "oddly," to eat in a different manner or of different food, to commit, indeed, any breach of the established convention is to give offence and to incur hostility among unsophisticated men. But the disposition of the more original and enterprising minds at all times has been to make such innovations.

This is particularly in evidence in this present age. The almost cataclysmal development of new machinery, the discovery of new materials, and the appearance of new social possibilities through the organised pursuit of material science, has given enormous and unprecedented facilities to the spirit of innovation. The old local order has been broken up or is now being broken up all over the earth, and everywhere societies deliquesce, everywhere men are afloat amidst the wreckage of their flooded conventions, and still tremendously unaware of the thing that has happened. The old local orthodoxies of behaviour, of precedence, the old accepted amusements and employments, the old ritual of conduct in the important small things of the daily life and the old ritual of thought in the things that make discussion, are smashed up and scattered and mixed discordantly together, one use with another, and no world-wide culture of toleration, no courteous admission of differences, no wider understanding has yet replaced them. And so publicity in the modern earth has become confusedly unsympathetic for everyone. Classes are intolerable to classes and sets to sets, contact provokes aggressions, comparisons, persecutions and discomforts, and the subtler people are excessively tormented by a sense of observation, unsympathetic always and often hostile. To live without some sort of segregation from the general mass is impossible in exact proportion to one's individual distinction.

Of course things will be very different in Utopia. Utopia will be saturated with consideration. To us, clad as we are in mountain-soiled tweeds and with no money but British bank-notes negotiable only at a practically infinite distance, this must needs be a reassuring induction. And Utopian manners will not only be tolerant, but almost universally tolerable. Endless things will be understood perfectly and universally that on earth are understood only by a scattered few; baseness of bearing, grossness of manner, will be the distinctive mark of no section of the community whatever. The coarser reasons for privacy, therefore, will not exist here. And that savage sort of shyness, too, that makes so many half-educated people on earth recluse and defensive, that too the Utopians will have escaped by their more liberal breeding. In the cultivated State we are assuming it will be ever so much easier for people to eat in public, rest and amuse themselves in public, and even work in public. Our present need for privacy in many things marks, indeed, a phase of transition from an ease in public in the past due to homogeneity, to an ease in public in the future due to intelligence and good breeding, and in Utopia that transition will be complete. We must bear that in mind throughout the consideration of this question.

Yet, after this allowance has been made, there still remains a considerable claim for privacy in Utopia. The room, or apartments, or home, or mansion, whatever it may be a man or woman maintains, must be private, and under his or her complete dominion; it seems harsh and intrusive to forbid a central garden plot or peristyle, such as one sees in Pompeii, within the house walls, and it is almost as difficult to deny a little private territory beyond the house. Yet if we concede that, it is clear that without some further provision we concede the possibility that the poorer townsman (if there are to be rich and poor in the world) will be forced to walk through endless miles of high fenced villa gardens before he may expand in his little scrap of reserved open country. Such is already the poor Londoner's miserable fate.... Our Utopia will have, of course, faultless roads and beautifully arranged inter-urban communications, swift trains or motor services or what not, to diffuse its population, and without some anticipatory provisions, the prospect of the residential areas becoming a vast area of defensively walled villa Edens is all too possible.

This is a quantitative question, be it remembered, and not to be dismissed by any statement of principle. Our Utopians will meet it, I presume, by detailed regulations, very probably varying locally with local conditions. Privacy beyond the house might be made a privilege to be paid for in proportion to the area occupied, and the tax on these licences of privacy might increase as the square of the area affected. A maximum fraction of private enclosure for each urban and suburban square mile could be fixed. A distinction could be drawn between an absolutely private garden and a garden private and closed only for a day or a couple of days a week, and at other times open to the well-behaved public. Who, in a really civilised community, would grudge that measure of invasion? Walls could be taxed by height and length, and the enclosure of really natural beauties, of rapids, cascades, gorges, viewpoints, and so forth made impossible. So a reasonable compromise between the vital and conflicting claims of the freedom of movement and the freedom of seclusion might be attained....

And as we argue thus we draw nearer and nearer to the road that goes up and over the Gotthard crest and down the Val Tremola towards Italy.

What sort of road would that be?

Section 3

Freedom of movement in a Utopia planned under modern conditions must involve something more than unrestricted pedestrian wanderings, and the very proposition of a world-state speaking one common tongue carries with it the idea of a world population travelled and travelling to an extent quite beyond anything our native earth has seen. It is now our terrestrial experience that whenever economic and political developments set a class free to travel, that class at once begins to travel; in England, for example, above the five or six hundred pounds a year level, it is hard to find anyone who is not habitually migratory, who has not been frequently, as people say, "abroad." In the Modern Utopia travel must be in the common texture of life. To go into fresh climates and fresh scenery, to meet a different complexion of humanity and a different type of home and food and apparatus, to mark unfamiliar trees and plants and flowers and beasts, to climb mountains, to see the snowy night of the North and the blaze of the tropical midday, to follow great rivers, to taste loneliness in desert places, to traverse the gloom of tropical forests and to cross the high seas, will be an essential part of the reward and adventure of life, even for the commonest people.... This is a bright and pleasant particular in which a modern Utopia must differ again, and differ diametrically, from its predecessors.

We may conclude from what has been done in places upon our earth that the whole Utopian world will be open and accessible and as safe for the wayfarer as France or England is to-day. The peace of the world will be established for ever, and everywhere, except in remote and desolate places, there will be convenient inns, at least as convenient and trustworthy as those of Switzerland to-day; the touring clubs and hotel associations that have tariffed that country and France so effectually will have had their fine Utopian equivalents, and the whole world will be habituated to the coming and going of strangers. The greater part of the world will be as secure and cheaply and easily accessible to everyone as is Zermatt or Lucerne to a Western European of the middle-class at the present time.

On this account alone no places will be so congested as these two are now on earth. With freedom to go everywhere, with easy access everywhere, with no dread of difficulties about language, coinage, custom, or law, why should everyone continue to go to just a few special places? Such congestions are merely the measure of the general inaccessibility and insecurity and costliness of contemporary life, an awkward transitory phase in the first beginnings of the travel age of mankind.

No doubt the Utopian will travel in many ways. It is unlikely there will be any smoke-disgorging steam railway trains in Utopia, they are already doomed on earth, already threatened with that obsolescence that will endear them to the Ruskins of to-morrow, but a thin spider's web of inconspicuous special routes will cover the land of the world, pierce the mountain masses and tunnel under the seas. These may be double railways or monorails or what not--we are no engineers to judge between such devices--but by means of them the Utopian will travel about the earth from one chief point to another at a speed of two or three hundred miles or more an hour. That will abolish the greater distances.... One figures these main communications as something after the manner of corridor trains, smooth-running and roomy, open from end to end, with cars in which one may sit and read, cars in which one may take refreshment, cars into which the news of the day comes printing itself from the wires beside the track; cars in which one may have privacy and sleep if one is so disposed, bath-room cars, library cars; a train as comfortable as a good club. There will be no distinctions of class in such a train, because in a civilised world there would be no offence between one kind of man and another, and for the good of the whole world such travelling will be as cheap as it can be, and well within the reach of any but the almost criminally poor.

Such great tramways as this will be used when the Utopians wish to travel fast and far; thereby you will glide all over the land surface of the planet; and feeding them and distributing from them, innumerable minor systems, clean little electric tramways I picture them, will spread out over the land in finer reticulations, growing close and dense in the urban regions and thinning as the population thins. And running beside these lighter railways, and spreading beyond their range, will be the smooth minor high roads such as this one we now approach, upon which independent vehicles, motor cars, cycles, and what not, will go. I doubt if we shall see any horses upon this fine, smooth, clean road; I doubt if there will be many horses on the high roads of Utopia, and, indeed, if they will use draught horses at all upon that planet. Why should they? Where the world gives turf or sand, or along special tracts, the horse will perhaps be ridden for exercise and pleasure, but that will be all the use for him; and as for the other beasts of burthen, on the remoter mountain tracks the mule will no doubt still be a picturesque survival, in the desert men will still find a use for the camel, and the elephant may linger to play a part in the pageant of the East. But the burthen of the minor traffic, if not the whole of it, will certainly be mechanical. This is what we shall see even while the road is still remote, swift and shapely motor-cars going past, cyclists, and in these agreeable mountain regions there will also be pedestrians upon their way. Cycle tracks will abound in Utopia, sometimes following beside the great high roads, but oftener taking their own more agreeable line amidst woods and crops and pastures; and there will be a rich variety of footpaths and minor ways. There will be many footpaths in Utopia. There will be pleasant ways over the scented needles of the mountain pinewoods, primrose-strewn tracks amidst the budding thickets of the lower country, paths running beside rushing streams, paths across the wide spaces of the corn land, and, above all, paths through the flowery garden spaces amidst which the houses in the towns will stand. And everywhere about the world, on road and path, by sea and land, the happy holiday Utopians will go.