But, first of all, do you clearly understand what a chrysalis is driving at? It means more than it seems; the change that goes on within that impassive case is a great deal more profound than most people imagine. When the caterpillar7 is just ready to turn into a butterfly it lies by for a while, full of internal commotion8, and feels all its organs slowly melting one by one into a sort of indistinguishable protoplasmic pulp9; chaos10 precedes the definite re-establishment of a fresh form of order. Limbs and parts and nervous system all disappear for a time, and then gradually grow up again in new and altered types. The caterpillar, if it philosophised on its own state at all (which seems to be very little the habit of well-conducted caterpillars11, as of well-conducted young ladies), might easily be excused for forming just at first the melancholy12 impression that a general dissolution was coming over it piecemeal13. It must begin by feeling legs and eyes and nervous centres melt away by degrees into a common indistinguishable organic pulp, out of which the new organs only slowly form themselves in obedience14 to the law of some internal impulse. But when the process is all over, and—hi, presto15!—the butterfly emerges at last from the chrysalis condition, what does it find but that instead of having lost everything it has new and stronger legs in place of the old and feeble ones; it has nerves and brain more developed than before; it has wings for flight instead of mere16 creeping little feet to crawl with? What seemed like chaos was really nothing more than the necessary kneading up of all component17 parts into a plastic condition which precedes every fresh departure in evolution. The old must fade before the new can replace it.
Now I am not going to work this perhaps somewhat fanciful analogy to death, or pretend it is anything more than a convenient metaphor18. Still, taken as such, it is not without its luminosity. For a metaphor, by supplying us with a picturable representation, often enables us really to get at the hang of the thing a vast deal better than the most solemn argument. And I fancy communities sometimes pass through just such a chrysalis stage, when it seems to the timid and pessimistic in their midst as if every component element of the State (but especially the one in which they themselves and their friends are particularly interested) were rushing violently down a steep place to eternal perdition. Chaos appears to be swallowing up everything. "The natural relations of classes" disappear. Faiths melt; churches dissolve; morals fade; bonds fail; a universal magma of emancipated19 opinion seems to take the place of old-established dogma. The squires20 and the parsons of the period—call them scribes or augurs—wring their hands in despair, and cry aloud that they don't know what the world is coming to. But, after all, it is only the chrysalis stage of a new system. The old social order must grow disjointed and chaotic21 before the new social order can begin to evolve from it. The establishment of a plastic consistency22 in the mass is the condition precedent23 of the higher development.
Not, of course, that this consideration will ever afford one grain of comfort to the squires and the parsons of each successive epoch24; for what they want is not the reasonable betterment of the whole social organism, but the continuance of just this particular type of squiredom25 and parsonry. That is what they mean by "national welfare;" and any interference with it they criticise26 in all ages with the current equivalent for the familiar Tory formula that "the country is going to the devil."
Sometimes these great social reconstructions27 of which I speak are forced upon communities by external factors interfering29 with their fixed30 internal order, as happened when the influx31 of northern barbarians32 broke up the decaying and rotten organism of the Roman Empire. Sometimes, again, they occur from internal causes, in an acute, and so to speak, inflammatory condition, as at the French Revolution. But sometimes, as in our own time and country, they are slowly brought about by organic development, so as really to resemble in all essential points the chrysalis type of evolution. Politically, socially, theologically, ethically33, the old fixed beliefs seem at such periods to grow fluid or plastic. New feelings and habits and aspirations34 take their place. For a while a general chaos of conflicting opinions and nascent35 ideas is produced. The mass for the moment seems formless and lawless. Then new order supervenes, as the magma settles down and begins to crystallise; till at last, I'm afraid, the resulting social organism becomes for the most part just as rigid36, just as definite, just as dogmatic, just as exacting37, as the one it has superseded38. The caterpillar has grown into a particular butterfly.
Through just such a period of reconstruction28 Europe in general and Britain in particular are now in all likelihood beginning to pass. And they will come out at the other end translated and transfigured. Laws and faiths and morals will all of them have altered. There will be a new heaven and a new earth for the men and women of the new epoch. Strange that people should make such a fuss about a detail like Home Rule, when the foundations of society are all becoming fluid. Don't flatter yourself for a moment that your particular little sect39 or your particular little dogma is going to survive the gentle cataclysm40 any more than my particular little sect or my particular little dogma. All alike are doomed41 to inevitable42 reconstruction. "We can't put the Constitution into the melting-pot," said Mr. John Morley, if I recollect43 his words aright. But at the very moment when he said it, in my humble44 opinion, the Constitution was already well into the melting-pot, and even beginning to simmer merrily. Federalism, or something extremely like it, may with great probability be the final outcome of that particular melting; though anything else is perhaps just as probable, and in any case the melting is general, not special. The one thing we can guess with tolerable certainty is that the melting-pot stage has begun to overtake us, socially, ethically, politically, ecclesiastically; and that what will emerge from the pot at the end of it must depend at last upon the relative strength of those unknown quantities—the various formative elements.
Being the most optimistic of pessimists45, however, I will venture (after this disclaimer of prophecy) to prophesy46 one thing alone: 'Twill be a butterfly, not a grub, that comes out of our chrysalis.
Beyond that, I hold all prediction premature47. We may guess and we may hope, but we can have no certainty. Save only the certainty that no element will outlive the revolution unchanged—not faiths, nor classes, nor domestic relations, nor any other component factor of our complex civilisation48. All are becoming plastic in the organic plasm; all are losing features in the common mass of the melting-pot. For that reason, I never trouble my head for a moment when people object to me that this, that, or the other petty point of detail in Bellamy's Utopia or William Morris's Utopia, or my own little private and particular Utopia, is impossible, or unrealisable, or wicked, or hateful. For these, after all, are mere Utopias; their details are the outcome of individual wishes; what will emerge must be, not a Utopia at all, either yours or mine, but a practical reality, full of shifts and compromises most unphilosophical and illogical—a practical reality distasteful in many ways to all us Utopia-mongers. "The Millennium49 by return of post" is no more realisable to-day than yesterday. The greatest of revolutions can only produce that unsatisfactory result, a new human organisation50.
Yet, it is something, after all, to believe at least that the grub will emerge into a full-fledged butterfly. Not, perhaps, quite as glossy51 in the wings as we could wish; but a butterfly all the same, not a crawling caterpillar.
点击收听单词发音
1 moor | |
n.荒野,沼泽;vt.(使)停泊;vi.停泊 | |
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2 attentively | |
adv.聚精会神地;周到地;谛;凝神 | |
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3 wriggles | |
n.蠕动,扭动( wriggle的名词复数 )v.扭动,蠕动,蜿蜒行进( wriggle的第三人称单数 );(使身体某一部位)扭动;耍滑不做,逃避(应做的事等) | |
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4 commonwealth | |
n.共和国,联邦,共同体 | |
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5 platitude | |
n.老生常谈,陈词滥调 | |
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6 graphic | |
adj.生动的,形象的,绘画的,文字的,图表的 | |
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7 caterpillar | |
n.毛虫,蝴蝶的幼虫 | |
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8 commotion | |
n.骚动,动乱 | |
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9 pulp | |
n.果肉,纸浆;v.化成纸浆,除去...果肉,制成纸浆 | |
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10 chaos | |
n.混乱,无秩序 | |
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11 caterpillars | |
n.毛虫( caterpillar的名词复数 );履带 | |
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12 melancholy | |
n.忧郁,愁思;adj.令人感伤(沮丧)的,忧郁的 | |
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13 piecemeal | |
adj.零碎的;n.片,块;adv.逐渐地;v.弄成碎块 | |
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14 obedience | |
n.服从,顺从 | |
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15 presto | |
adv.急速地;n.急板乐段;adj.急板的 | |
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16 mere | |
adj.纯粹的;仅仅,只不过 | |
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17 component | |
n.组成部分,成分,元件;adj.组成的,合成的 | |
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18 metaphor | |
n.隐喻,暗喻 | |
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19 emancipated | |
adj.被解放的,不受约束的v.解放某人(尤指摆脱政治、法律或社会的束缚)( emancipate的过去式和过去分词 ) | |
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20 squires | |
n.地主,乡绅( squire的名词复数 ) | |
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21 chaotic | |
adj.混沌的,一片混乱的,一团糟的 | |
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22 consistency | |
n.一贯性,前后一致,稳定性;(液体的)浓度 | |
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23 precedent | |
n.先例,前例;惯例;adj.在前的,在先的 | |
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24 epoch | |
n.(新)时代;历元 | |
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25 squiredom | |
n.地主,乡绅;地主(或乡绅)的身份 | |
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26 criticise | |
v.批评,评论;非难 | |
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27 reconstructions | |
重建( reconstruction的名词复数 ); 再现; 重建物; 复原物 | |
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28 reconstruction | |
n.重建,再现,复原 | |
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29 interfering | |
adj. 妨碍的 动词interfere的现在分词 | |
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30 fixed | |
adj.固定的,不变的,准备好的;(计算机)固定的 | |
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31 influx | |
n.流入,注入 | |
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32 barbarians | |
n.野蛮人( barbarian的名词复数 );外国人;粗野的人;无教养的人 | |
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33 ethically | |
adv.在伦理上,道德上 | |
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34 aspirations | |
强烈的愿望( aspiration的名词复数 ); 志向; 发送气音; 发 h 音 | |
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35 nascent | |
adj.初生的,发生中的 | |
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36 rigid | |
adj.严格的,死板的;刚硬的,僵硬的 | |
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37 exacting | |
adj.苛求的,要求严格的 | |
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38 superseded | |
[医]被代替的,废弃的 | |
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39 sect | |
n.派别,宗教,学派,派系 | |
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40 cataclysm | |
n.洪水,剧变,大灾难 | |
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41 doomed | |
命定的 | |
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42 inevitable | |
adj.不可避免的,必然发生的 | |
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43 recollect | |
v.回忆,想起,记起,忆起,记得 | |
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44 humble | |
adj.谦卑的,恭顺的;地位低下的;v.降低,贬低 | |
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45 pessimists | |
n.悲观主义者( pessimist的名词复数 ) | |
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46 prophesy | |
v.预言;预示 | |
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47 premature | |
adj.比预期时间早的;不成熟的,仓促的 | |
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48 civilisation | |
n.文明,文化,开化,教化 | |
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49 millennium | |
n.一千年,千禧年;太平盛世 | |
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50 organisation | |
n.组织,安排,团体,有机休 | |
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51 glossy | |
adj.平滑的;有光泽的 | |
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