This is all the more fun because it is exactly what Mr. Bernard Shaw would do himself; nor should I blame him. I like Mr. Shaw’s type of Egoism; because, if he talks big, it is at least about big things; things bound to be bigger than himself.
I revolt, not against the loud egoist, but the gentle egoist; who talks tenderly of trifles; who says, “A sunbeam gilds3 the amber4 of my cigarette-holder; I find I cannot live without a cigarette-holder.” I resist this arrogance5 simply because it is more arrogant6. For even so complete a fool cannot really suppose we are interested in his cigarette-holder; and therefore must suppose that we are interested in him. But I defend a dogmatic egoist precisely7 because he deals in dogmas.
The Apostles’ Creed8 is not regarded as a pose of foppish9 vanity; yet the word “I” comes before even the word “God.” The believer comes first; but he is soon dwarfed10 by his beliefs, swallowed in the creative whirlwind and the trumpets11 of the resurrection. And if a man says he believes in the Superman or the Socialist12 State, I think him equally modest; only not so sensible.
Mr. Herbert Skimpole’s book, Bernard Shaw: the Man and His Work, contains many suggestive and valuable things to which I cannot do justice, including allusions13 to myself mostly only too flattering, and in one case both amusing and mystifying. The passage suggests that all the active figures in my idle fictions are made as fat as I am; though I cannot recall that any of them are fat at all; except a semi-supernatural monster in a nightmare called The Man Who Was Thursday.
Let there be no alarm, however, that I shall talk about such nightmares, or any of my own tales; like Shaw, I am egoistic about things that matter. Mr. Skimpole says that while Shaw and I agree that the world should be adapted to the man, “Chesterton includes our present institutions among the parts of a man’s soul which cannot be altered.” Now there is here a potential mistake, which I will not apologize for taking more seriously than any fancy about the figures in my very amateurish14 romances.
I need not say I do not mind being called fat; for deprived of that jest, I should be almost a serious writer. I do not even mind being supposed to mind being called fat. But being supposed to be contented15, and contented with the present institutions of modern society, is a mortal slander16 I will not take from any man.
Whatever are the institutions I defend, they are not primarily those of the present. They have been attempted in the past; and I hope they may be achieved in the future; but they are not present, but conspicuous17 by their absence. Mr. Skimpole truly says that I defend domesticity and piety18 and patriotism19, but these are not the typical institutions of to-day.
The typical institutions of to-day are a Divorce Court cutting up families with the speed of a sausage machine; a Science which preaches the destiny without the divinity of Calvinism; and a Finance that crosses all frontiers with the same enlightened indifference20 that is shown by cholera21.
These are the institutions of the instant, and even Mr. Skimpole has realized them as those of the immediate22 future. In a somewhat innocent passage he says that “it is of no use for Shaw to point out” to me the hope of a cosmopolitan23 future; “that Internationalism, social class-feeling, and Imperialism24 all point the same way he refuses to see.”
It is indeed useless for Shaw to point out to me that I should follow the lead of these things; since I happen to detest25 Imperialism, disbelieve in Internationalism and distrust “social class-feeling,” so far as I know what it means. I am well aware that an Imperial Chancellor26 in Berlin, an international money-lender in Johannesburg, and an anarchist27 spy in Petrograd, are “all pointing the same way”; and that is why I feel pretty safe in going the other.
I warmly apologize to Mr. Skimpole for writing a personal explanation instead of a review of his book, which contains many things well worth writing and reviewing; notably28 the shrewd remark about Shaw’s style; in which what is a paradox29 in spirit is seldom an epigram in form. It takes our breath away rather by taking itself for granted than by defining itself like a defiance30. But I fancy Mr. Skimpole will sympathize with me if I am primarily concerned with his convictions, as he is with mine, and as we both are with Shaw’s.
And he has gone to the vital point in emphasizing this matter of the things permanent in man. When I say that religion and marriage and local loyalty31 are permanent in humanity, I mean that they recur32 when humanity is most human; and only comparatively decline when society is comparatively inhuman33.
They have declined in the modern world. They may return through the war; but anyhow, where we have the small farm and the free man and the fighting spirit, there we shall have the salute34 to the soil and the roof and to the altar.
To take a more casual case: I believe that when men are happy, they sing; not only at the piano but at the plough, or at least in the intervals35 of ploughing; at their work and in their walks abroad. I am well aware that modern men do not sing in the street very much. I am well aware that cosmopolitan money-lenders never sing, but die with all their music in them. I know that the Song of the Happy Meat-Contractor is not one of “our present institutions.”
I know that one can seldom come at dawn upon some solitary36 London banker carolling more sweetly than the lark37; and even his clerks do not often sing in chorus over their ledgers38. But I still think it is more human to sing than not to sing; and that, being more human, it is more permanent in humanity.
Some righteous revolution will teach the bankers and contractors39 that little birds who can sing and won’t sing must be made to sing—or at any rate made to squeal40. In the interlude, the instinct of song takes refuge in the lesser41 thing called poetry, or even prose; and to-morrow the fever of personal sincerity42 may have passed; and I shall return, with a lowly air, to literature.
点击收听单词发音
1 immutable | |
adj.不可改变的,永恒的 | |
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2 pretence | |
n.假装,作假;借口,口实;虚伪;虚饰 | |
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3 gilds | |
把…镀金( gild的第三人称单数 ); 给…上金色; 作多余的修饰(反而破坏原已完美的东西); 画蛇添足 | |
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4 amber | |
n.琥珀;琥珀色;adj.琥珀制的 | |
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5 arrogance | |
n.傲慢,自大 | |
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6 arrogant | |
adj.傲慢的,自大的 | |
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7 precisely | |
adv.恰好,正好,精确地,细致地 | |
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8 creed | |
n.信条;信念,纲领 | |
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9 foppish | |
adj.矫饰的,浮华的 | |
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10 dwarfed | |
vt.(使)显得矮小(dwarf的过去式与过去分词形式) | |
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11 trumpets | |
喇叭( trumpet的名词复数 ); 小号; 喇叭形物; (尤指)绽开的水仙花 | |
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12 socialist | |
n.社会主义者;adj.社会主义的 | |
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13 allusions | |
暗指,间接提到( allusion的名词复数 ) | |
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14 amateurish | |
n.业余爱好的,不熟练的 | |
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15 contented | |
adj.满意的,安心的,知足的 | |
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16 slander | |
n./v.诽谤,污蔑 | |
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17 conspicuous | |
adj.明眼的,惹人注目的;炫耀的,摆阔气的 | |
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18 piety | |
n.虔诚,虔敬 | |
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19 patriotism | |
n.爱国精神,爱国心,爱国主义 | |
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20 indifference | |
n.不感兴趣,不关心,冷淡,不在乎 | |
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21 cholera | |
n.霍乱 | |
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22 immediate | |
adj.立即的;直接的,最接近的;紧靠的 | |
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23 cosmopolitan | |
adj.世界性的,全世界的,四海为家的,全球的 | |
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24 imperialism | |
n.帝国主义,帝国主义政策 | |
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25 detest | |
vt.痛恨,憎恶 | |
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26 chancellor | |
n.(英)大臣;法官;(德、奥)总理;大学校长 | |
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27 anarchist | |
n.无政府主义者 | |
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28 notably | |
adv.值得注意地,显著地,尤其地,特别地 | |
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29 paradox | |
n.似乎矛盾却正确的说法;自相矛盾的人(物) | |
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30 defiance | |
n.挑战,挑衅,蔑视,违抗 | |
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31 loyalty | |
n.忠诚,忠心 | |
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32 recur | |
vi.复发,重现,再发生 | |
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33 inhuman | |
adj.残忍的,不人道的,无人性的 | |
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34 salute | |
vi.行礼,致意,问候,放礼炮;vt.向…致意,迎接,赞扬;n.招呼,敬礼,礼炮 | |
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35 intervals | |
n.[军事]间隔( interval的名词复数 );间隔时间;[数学]区间;(戏剧、电影或音乐会的)幕间休息 | |
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36 solitary | |
adj.孤独的,独立的,荒凉的;n.隐士 | |
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37 lark | |
n.云雀,百灵鸟;n.嬉戏,玩笑;vi.嬉戏 | |
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38 ledgers | |
n.分类账( ledger的名词复数 ) | |
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39 contractors | |
n.(建筑、监造中的)承包人( contractor的名词复数 ) | |
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40 squeal | |
v.发出长而尖的声音;n.长而尖的声音 | |
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41 lesser | |
adj.次要的,较小的;adv.较小地,较少地 | |
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42 sincerity | |
n.真诚,诚意;真实 | |
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