Part 25

Modern warfare is an insanity, not a sane business proposition. Its preparation eats more and more into the resources which should be furnishing a developing civilisation; its possibilities of destruction are incalculable. A new epoch has opened with the coming of the navigable balloon and the flying machine. To begin with, these things open new gulfs for expenditure; in the end they mean possibilities of destruction beyond all precedent. Such things as the _Zeppelin_ and the _Ville de Paris_ are only the first pigmy essays of the aeronaut. It is clear that to be effective, capable of carrying guns and comparatively insensitive to perforation by shot and shell, these things will have to be very much larger and as costly, perhaps, as a first-class cruiser. Imagine such monsters in the air, and wild financial panic below!

Here, then, are two associated possibilities with which to modify our expectation of an America advancing steadily on the road to an organised civilisation, of New York rebuilding herself in marble, spreading like a garden city over New Jersey and Long Island and New York State, becoming a new and greater Venice, queen of the earth.

Perhaps, after all, the twentieth century isn’t going to be so prosperous as the nineteenth. Perhaps, instead of going resistlessly onward, we are going to have a set-back. Perhaps we are going to be put back to learn over again under simpler conditions some of those necessary fundamental lessons our race has learnt as yet insufficiently well—honesty and brotherhood, social collectivism, and the need of some common peace-preserving council for the whole world.

THE IDEAL CITIZEN

Our conceptions of what a good citizen should be are all at sixes and sevens. No two people will be found to agree in every particular of such an ideal, and the extreme divergences upon what is necessary, what is permissible, what is unforgivable in him, will span nearly the whole range of human possibility and conduct. As a consequence, we bring up our children in a mist of vague intimations, in a confusion of warring voices, perplexed as to what they must do, uncertain as to what they may do, doomed to lives of compromise and fluctuating and inoperative opinion. Ideals and suggestions come and go before their eyes like figures in a fog. The commonest pattern, perhaps—the commonest pattern certainly in Sunday schools and edifying books, and on all those places and occasions when morality is sought as an end—is a clean and able-bodied person, truthful to the extent that he does not tell lies, temperate so far as abstinence is concerned, honest without pedantry, and active in his own affairs, steadfastly law-abiding and respectful to custom and usage, though aloof from the tumult of politics, brave but not adventurous, punctual in some form of religious exercise, devoted to his wife and children, and kind without extravagance to all men. Everyone feels that this is not enough, everyone feels that something more is wanted and something different; most people are a little interested in what that difference can be, and it is a business that much of what is more than trivial in our art, our literature and our drama must do to fill in bit by bit and shade by shade the subtle, the permanent detail of the answer.

It does very greatly help in this question to bear in mind the conflict of our origins. Every age is an age of transition, of minglings, of the breaking up of old, narrow cultures, and the breaking down of barriers, of spiritual and often of actual interbreeding. Not only is the physical but the moral and intellectual ancestry of everyone more mixed than ever it was before. We blend in our blood, every one of us, and we blend in our ideas and purposes, craftsmen, warriors, savages, peasants, and a score of races, and an endless multitude of social expedients and rules. Go back but a hundred generations in the lineage of the most delicate girl you know, and you will find a dozen murderers. You will find liars and cheats, lascivious sinners, women who have sold themselves, slaves, imbeciles, devotees, saints, men of fantastic courage, discreet and watchful persons, usurers, savages, criminals and kings, and every one of this miscellany, not simply fathering or mothering on the way to her, but teaching urgently and with every grade of intensity, views and habits for which they stand. Something of it all has come to her, albeit much may seem forgotten. In every human birth, with a new little variation, a fresh slight novelty of arrangement, the old issues rise again. Our ideas, even more than our blood, flow from multitudinous sources.

Certain groups of ideas come to us distinctively associated with certain marked ways of life. Many, and for a majority of us, it may be, most of our ancestors were serfs or slaves. And men and women who have had, generation after generation, to adapt themselves to slavery and the rule of a master, develop an idea of goodness very different from that of princes. From our slave ancestry, says Lester Ward, we learnt to work, and certainly it is from slavery we derive the conception that industry, even though it be purposeless industry, is a virtue in itself. The good slave, too, has a morality of restraints; he abstains from the food he handles and hungers for, and he denies himself pride and initiative of every sort. He is honest in not taking, but he is unscrupulous about adequate service. He makes no virtue of frankness, but much of kindly helpfulness and charity to the weak. He has no sense of duty in planning or economising. He is polite and soft-spoken, and disposed to irony rather than denunciation, ready to admire cuteness and condone deception. Not so the rebel. That tradition is working in us also. It has been the lot of vast masses of population in every age to be living in successful or unsuccessful resistance to mastery, to be dreading oppression or to be just escaped from it. Resentment becomes a virtue then, and any peace with the oppressor a crime. It is from rebel origins so many of us get the idea that disrespectfulness is something of a duty and obstinacy a fine thing. And under the force of this tradition we idealise the rugged and unmanageable, we find something heroic in rough clothes and hands, in bad manners, insensitive behaviour, and unsociableness. And a community of settlers, again, in a rough country, fighting for a bare existence, makes a virtue of vehemence, of a hasty rapidity of execution. Hurried and driven men glorify “push” and impatience, and despise finish and fine discrimination as weak and demoralising things. These three, the Serf, the Rebel, and the Squatter, are three out of a thousand types and aspects that have gone to our making. In the American composition they are dominant. But all those thousand different standards and traditions are our material, each with something fine, and each with something evil. They have all provided the atmosphere of upbringing for men in the past. Out of them and out of unprecedented occasions, we in this newer age, in which there are no slaves, in which every man is a citizen, in which the conveniences of a great and growing civilisation make the frantic avidity of the squatter a nuisance, have to set ourselves to frame the standard of our children’s children, to abandon what the slave or the squatter or the rebel found necessary and that we find unnecessary, to fit fresh requirements to our new needs. So we have to develop our figure of the fine man, our desirable citizen in that great and noble civilised state we who have a “sense of the state” would build out of the confusions of our world.

To describe that ideal modern citizen now is at best to make a guess and a suggestion of what must be built in reality by the efforts of a thousand minds. But he will be a very different creature from that indifferent, well-behaved business man who passes for a good citizen to-day. He will be neither under the slave tradition nor a rebel nor a vehement elemental man. Essentially he will be aristocratic, aristocratic not in the sense that he has slaves or class inferiors, because probably he will have nothing of the sort, but aristocratic in the sense that he will feel the State belongs to him and he to the State. He will probably be a public servant; at any rate, he will be a man doing some work in the complicated machinery of the modern community for a salary and not for speculative gain. Typically, he will be a professional man. I do not think the ideal modern citizen can be a person living chiefly by buying for as little as he can give and selling for as much as he can get; indeed, most of what we idolise to-day as business enterprise I think he will regard with considerable contempt. But, then, I am a Socialist, and look forward to the time when the economic machinery of the community will be a field not for private enrichment but for public service.

He will be good to his wife and children as he will be good to his friend, but he will be no partisan for wife and family against the common welfare. His solicitude will be for the welfare of all the children of the community; he will have got beyond blind instinct; he will have the intelligence to understand that almost any child in the world may have as large a share as his own offspring in the parentage of his great-great-grandchildren. His wife he will treat as his equal; he will not be “kind” to her, but fair and frank and loving, as one equal should be with another; he will no more have the impertinence to pet and pamper her, to keep painful and laborious things out of her knowledge, to “shield” her from the responsibility of political and social work, than he will to make a Chinese toy of her and bind her feet. He and she will love that they may enlarge and not limit one another.

Consciously and deliberately the ideal citizen will seek beauty in himself and in his way of living. He will be temperate rather than harshly abstinent, and he will keep himself fit and in training as an elementary duty. He will not be a fat or emaciated person. Fat, panting men, and thin, enfeebled ones cannot possibly be considered good citizens any more than dirty or verminous people. He will be just as fine and seemly in his person as he can be, not from vanity and self-assertion, but to be pleasing and agreeable to his fellows. The ugly dress and ugly bearing of the “good man” of to-day will be as incomprehensible to him as the filth of a palæolithic savage is to us. He will not speak of his “frame,” and hang clothes like sacks over it; he will know and feel that he and the people about him have wonderful, delightful and beautiful bodies.

And—I speak of the ideal common citizen—he will be a student and a philosopher. To understand will be one of his necessary duties. His mind, like his body, will be fit and well clothed. He will not be too busy to read and think, though he may be too busy to rush about to get ignorantly and blatantly rich. It follows that, since he will have a mind exercised finely and flexible and alert, he will not be a secretive man. Secretiveness and secret planning are vulgarity; men and women need to be educated, and he will be educated out of these vices. He will be intensely truthful, not simply in the vulgar sense of not misstating facts when pressed, but truthful in the manner of the scientific man or the artist, and as scornful of concealment as they; truthful, that is to say, as the expression of a ruling desire to have things made plain and clear, because that so they are most beautiful and life is at its finest....

And all that I have written of him is equally true and applies word for word, with only such changes of gender as are needed, to the woman citizen also.

SOME POSSIBLE DISCOVERIES

The present time is harvest home for the prophets. The happy speculator in future sits on the piled-up wain, singing “I told you so,” with the submarine and the flying machine and the Marconigram and the North Pole successfully achieved. In the tumult of realisations it perhaps escapes attention that the prophetic output of new hopes is by no means keeping pace with the crop of consummations. The present trend of scientific development is not nearly so obvious as it was a score of years ago; its promises lack the elementary breadth of that simpler time. Once you have flown, you have flown. Once you have steamed about under water, you have steamed about under water. There seem no more big things of that kind available—so that I almost regret the precipitance of Commander Peary and Captain Amundsen. No one expects to go beyond that atmosphere for some centuries at least; all the elements are now invaded. Conceivably man may presently contrive some sort of earthworm apparatus, so that he could go through the rocks prospecting very much as an earthworm goes through the soil, excavating in front and dumping behind, but, to put it moderately, there are considerable difficulties. And I doubt the imaginative effect. On the whole, I think material science has got samples now of all its crops at this level, and that what lies before it in the coming years is chiefly to work them out in detail and realise them on the larger scale. No doubt science will still yield all sorts of big surprising effects, but nothing, I think, to equal the dramatic novelty, the demonstration of man having got to something altogether new and strange, of Montgolfier, or the Wright Brothers, or Columbus, or the Polar conquest. There remains, of course, the tapping of atomic energy, but I give two hundred years yet before that....

So far, then, as mechanical science goes I am inclined to think the coming period will be, from the point of view of the common man, almost without sensational interest. There will be an immense amount of enrichment and filling-in, but of the sort that does not get prominently into the daily papers. At every point there will be economies and simplifications of method, discoveries of new artificial substances with new capabilities, and of new methods of utilising power. There will be a progressive change in the apparatus and quality of human life—the sort of alteration of the percentages that causes no intellectual shock. Electric heating, for example, will become practicable in our houses, and then cheaper, and at last so cheap and good that nobody will burn coal any more. Little electric contrivances will dispense with menial service in more and more directions. The builder will introduce new, more convenient, healthier and prettier substances, and the young architect will become increasingly the intelligent student of novelty. The steam engine, the coal yard, and the tall chimney, and indeed all chimneys, will vanish quietly from our urban landscape. The speeding up and cheapening of travel, and the increase in its swiftness and comfort, will go on steadily—widening experience. A more systematic and understanding social science will be estimating the probable growth and movement of population, and planning town and country on lines that would seem to-day almost inconceivably wise and generous. All this means a quiet broadening and aeration and beautifying of life. Utopian requirements, so far as the material side of things goes, will be executed and delivered with at last the utmost promptness....

It is in quite other directions that the scientific achievements to astonish our children will probably be achieved. Progress never appears to be uniform in human affairs. There are intricate correlations between department and department. One field must mark time until another can come up to it with results sufficiently arranged and conclusions sufficiently simplified for application. Medicine waits on organic chemistry, geology on mineralogy, and both on the chemistry of high pressures and temperature. And subtle variations in method and the prevailing mental temperament of the type of writer engaged, produce remarkable differences in the quality and quantity of the stated result. Moreover, there are in the history of every scientific province periods of seed-time, when there is great activity without immediate apparent fruition, and periods, as, for example, the last two decades of electrical application, of prolific realisation. It is highly probable that the physiologist and the organic chemist are working towards co-operations that may make the physician’s sphere the new scientific wonderland.

At present dietary and regimen are the happy hunting ground of the quack and that sort of volunteer specialist, half-expert, half-impostor, who flourishes in the absence of worked out and definite knowledge. The general mass of the medical profession, equipped with a little experience and a muddled training, and preposterously impeded by the private adventure conditions under which it lives, goes about pretending to the possession of precise knowledge which simply does not exist in the world. Medical research is under-endowed and stupidly endowed, not for systematic scientific inquiry so much as for the unscientific seeking of remedies for specific evils—for cancer, consumption, and the like. Yet masked, misrepresented, limited and hampered, the work of establishing a sound science of vital processes in health and disease is probably going on now, similar to the clarification of physics and chemistry that went on in the latter part of the eighteenth and the early years of the nineteenth centuries. It is not unreasonable to suppose that medicine may presently arrive at far-reaching generalised convictions, and proceed to take over this great hinterland of human interests which legitimately belongs to it.

But medicine is not the only field to which we may reasonably look for a sudden development of wonders. Compared with the sciences of matter, psychology and social science have as yet given the world remarkably little cause for amazement. Not only is our medicine feeble and fragmentary, but our educational science is the poorest miscellany of aphorisms and dodges. Indeed, directly one goes beyond the range of measurement and weighing and classification, one finds a sort of unprogressive floundering going on, which throws the strongest doubts upon the practical applicability of the current logical and metaphysical conceptions in those fields. We have emerged only partially from the age of the schoolmen. In these directions we have not emerged at all. It is quite possible that in university lecture rooms and forbidding volumes of metaphysical discussion a new emancipation of the human intellect and will is even now going on. Presently men may be attacking the problems of the self-control of human life and of human destiny in new phrases and an altogether novel spirit.

Guesses at the undiscovered must necessarily be vague, but my anticipations fall into two groups, and first I am disposed to expect a great systematic increment in individual human power. We probably have no suspicion as yet of what may be done with the human body and mind by way of enhancing its effectiveness. I remember talking to the late Sir Michael Foster upon the possibilities of modern surgery, and how he confessed that he did not dare for his reputation’s sake tell ordinary people the things he believed would some day become matter-of-fact operations. In that respect I think he spoke for very many of his colleagues. It is already possible to remove almost any portion of the human body, including, if needful, large sections of the brain; it is possible to graft living flesh on living flesh, make new connections, mould, displace, and rearrange. It is also not impossible to provoke local hypertrophy, and not only by knife and physical treatment, but by the subtler methods of hypnotism, profound changes can be wrought in the essential structure of a human being. If only our knowledge of function and value was at all adequate, we could correct and develop ourselves in the most extraordinary way. Our knowledge is not adequate, but it may not always remain inadequate.

We have already had some very astonishing suggestions in this direction from Doctor Metchnikoff. He regards the human stomach and large intestine as not only vestigial and superfluous in the human economy, but as positively dangerous on account of the harbour they afford for those bacteria that accelerate the decay of age. He proposes that these viscera should be removed. To a layman like myself this is an altogether astounding and horrifying idea, but Doctor Metchnikoff is a man of the very greatest scientific reputation, and it does not give him any qualm of horror or absurdity to advance it. I am quite sure that if a gentleman called upon me “done up” in the way I am dimly suggesting, with most of the contents of his abdomen excavated, his lungs and heart probably enlarged and improved, parts of his brain removed to eliminate harmful tendencies and make room for the expansion of the remainder, his mind and sensibilities increased, and his liability to fatigue and the need of sleep abolished, I should conceal with the utmost difficulty my inexpressible disgust and terror. But, then, if M. Blériot, with his flying machine, ear-flaps and goggles, had soared down in the year 54 B.C., let us say, upon my woad-adorned ancestors—every family man in Britain was my ancestor in those days—at Dover, they would have had entirely similar emotions. And at present I am not discussing what is beautiful in humanity, but what is possible—and what, being possible, is likely to be attempted.

It does not follow that because men will some day have this enormous power over themselves, physically and mentally, they will necessarily make themselves horrible—even by our present standards quite a lot of us would be all the slenderer and more active and graceful for “Metchnikoffing”—nor does surgery exhaust the available methods. We are still in the barbaric age, so far as our use of food and drugs is concerned. We stuff all sorts of substances into our unfortunate interiors and blunder upon the most various consequences. Few people of threescore and ten but have spent in the aggregate the best part of a year in a state of indigestion, stupid, angry or painful indigestion as the case may be. No one would be so careless and ignorant about the fuel he burnt in his motor-car as most of us are about the fuel we burn in our bodies. And there are all sort of stimulating and exhilarating things, digesting things, fatigue-suppressing things, exercise-economising things, we dare not use because we are afraid of our ignorance of their precise working. There seems no reason to suppose that human life, properly understood and controlled, could not be a constant succession of delightful and for the most part active bodily and mental phases. It is sheer ignorance and bad management that keeps the majority of people in that disagreeable system of states which we indicate by saying we are “a bit off colour” or a little “out of training.” It may seem madly Utopian now to suggest that practically everyone in the community might be clean, beautiful, incessantly active, “fit,” and long-lived, with the marks of all the surgery they have undergone quite healed and hidden, but not more madly Utopian than it would have seemed to King Alfred the Great if one had said that practically everyone in this country, down to the very swineherds, should be able to read and write.