But, meanwhile, has there been no degeneration in Hudge? Alas16, I fear there has. Those maniacally17 ugly buildings which he originally put up as unpretentious sheds barely to shelter human life, grow every day more and more lovely to his deluded18 eye. Things he would never have dreamed of defending, except as crude necessities, things like common kitchens or infamous19 asbestos stoves, begin to shine quite sacredly before him, merely because they reflect the wrath20 of Gudge. He maintains, with the aid of eager little books by Socialists21, that man is really happier in a hive than in a house. The practical difficulty of keeping total strangers out of your bedroom he describes as Brotherhood22; and the necessity for climbing twenty-three flights of cold stone stairs, I dare say he calls Effort. The net result of their philanthropic adventure is this: that one has come to defending indefensible slums and still more indefensible slum-landlords, while the other has come to treating as divine the sheds and pipes which he only meant as desperate. Gudge is now a corrupt23 and apoplectic24 old Tory in the Carlton Club; if you mention poverty to him he roars at you in a thick, hoarse25 voice something that is conjectured26 to be “Do ‘em good!” Nor is Hudge more happy; for he is a lean vegetarian27 with a gray, pointed28 beard and an unnaturally29 easy smile, who goes about telling everybody that at last we shall all sleep in one universal bedroom; and he lives in a Garden City, like one forgotten of God.
Such is the lamentable30 history of Hudge and Gudge; which I merely introduce as a type of an endless and exasperating31 misunderstanding which is always occurring in modern England. To get men out of a rookery men are put into a tenement7; and at the beginning the healthy human soul loathes32 them both. A man’s first desire is to get away as far as possible from the rookery, even should his mad course lead him to a model dwelling33. The second desire is, naturally, to get away from the model dwelling, even if it should lead a man back to the rookery. But I am neither a Hudgian nor a Gudgian; and I think the mistakes of these two famous and fascinating persons arose from one simple fact. They arose from the fact that neither Hudge nor Gudge had ever thought for an instant what sort of house a man might probably like for himself. In short, they did not begin with the ideal; and, therefore, were not practical politicians.
We may now return to the purpose of our awkward parenthesis34 about the praise of the future and the failures of the past. A house of his own being the obvious ideal for every man, we may now ask (taking this need as typical of all such needs) why he hasn’t got it; and whether it is in any philosophical35 sense his own fault. Now, I think that in some philosophical sense it is his own fault, I think in a yet more philosophical sense it is the fault of his philosophy. And this is what I have now to attempt to explain.
Burke, a fine rhetorician, who rarely faced realities, said, I think, that an Englishman’s house is his castle. This is honestly entertaining; for as it happens the Englishman is almost the only man in Europe whose house is not his castle. Nearly everywhere else exists the assumption of peasant proprietorship36; that a poor man may be a landlord, though he is only lord of his own land. Making the landlord and the tenant37 the same person has certain trivial advantages, as that the tenant pays no rent, while the landlord does a little work. But I am not concerned with the defense38 of small proprietorship, but merely with the fact that it exists almost everywhere except in England. It is also true, however, that this estate of small possession is attacked everywhere today; it has never existed among ourselves, and it may be destroyed among our neighbors. We have, therefore, to ask ourselves what it is in human affairs generally, and in this domestic ideal in particular, that has really ruined the natural human creation, especially in this country.
Man has always lost his way. He has been a tramp ever since Eden; but he always knew, or thought he knew, what he was looking for. Every man has a house somewhere in the elaborate cosmos39; his house waits for him waist deep in slow Norfolk rivers or sunning itself upon Sussex downs. Man has always been looking for that home which is the subject matter of this book. But in the bleak40 and blinding hail of skepticism to which he has been now so long subjected, he has begun for the first time to be chilled, not merely in his hopes, but in his desires. For the first time in history he begins really to doubt the object of his wanderings on the earth. He has always lost his way; but now he has lost his address.
Under the pressure of certain upper-class philosophies (or in other words, under the pressure of Hudge and Gudge) the average man has really become bewildered about the goal of his efforts; and his efforts, therefore, grow feebler and feebler. His simple notion of having a home of his own is derided41 as bourgeois42, as sentimental43, or as despicably Christian44. Under various verbal forms he is recommended to go on to the streets—which is called Individualism; or to the work-house—which is called Collectivism. We shall consider this process somewhat more carefully in a moment. But it may be said here that Hudge and Gudge, or the governing class generally, will never fail for lack of some modern phrase to cover their ancient predominance. The great lords will refuse the English peasant his three acres and a cow on advanced grounds, if they cannot refuse it longer on reactionary45 grounds. They will deny him the three acres on grounds of State Ownership. They will forbid him the cow on grounds of humanitarianism46.
And this brings us to the ultimate analysis of this singular influence that has prevented doctrinal demands by the English people. There are, I believe, some who still deny that England is governed by an oligarchy47. It is quite enough for me to know that a man might have gone to sleep some thirty years ago over the day’s newspaper and woke up last week over the later newspaper, and fancied he was reading about the same people. In one paper he would have found a Lord Robert Cecil, a Mr. Gladstone, a Mr. Lyttleton, a Churchill, a Chamberlain, a Trevelyan, an Acland. In the other paper he would find a Lord Robert Cecil, a Mr. Gladstone, a Mr. Lyttleton, a Churchill, a Chamberlain, a Trevelyan, an Acland. If this is not being governed by families I cannot imagine what it is. I suppose it is being governed by extraordinary democratic coincidences.
点击收听单词发音
1 filthy | |
adj.卑劣的;恶劣的,肮脏的 | |
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2 promiscuity | |
n.混杂,混乱;(男女的)乱交 | |
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3 courageous | |
adj.勇敢的,有胆量的 | |
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4 bustling | |
adj.喧闹的 | |
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5 den | |
n.兽穴;秘密地方;安静的小房间,私室 | |
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6 subscribes | |
v.捐助( subscribe的第三人称单数 );签署,题词;订阅;同意 | |
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7 tenement | |
n.公寓;房屋 | |
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8 tenements | |
n.房屋,住户,租房子( tenement的名词复数 ) | |
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9 assails | |
v.攻击( assail的第三人称单数 );困扰;质问;毅然应对 | |
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10 celebrated | |
adj.有名的,声誉卓著的 | |
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11 precisely | |
adv.恰好,正好,精确地,细致地 | |
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12 amiability | |
n.和蔼可亲的,亲切的,友善的 | |
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13 peculiar | |
adj.古怪的,异常的;特殊的,特有的 | |
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14 tangled | |
adj. 纠缠的,紊乱的 动词tangle的过去式和过去分词 | |
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15 stinks | |
v.散发出恶臭( stink的第三人称单数 );发臭味;名声臭;糟透 | |
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16 alas | |
int.唉(表示悲伤、忧愁、恐惧等) | |
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17 maniacally | |
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18 deluded | |
v.欺骗,哄骗( delude的过去式和过去分词 ) | |
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19 infamous | |
adj.声名狼藉的,臭名昭著的,邪恶的 | |
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20 wrath | |
n.愤怒,愤慨,暴怒 | |
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21 socialists | |
社会主义者( socialist的名词复数 ) | |
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22 brotherhood | |
n.兄弟般的关系,手中情谊 | |
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23 corrupt | |
v.贿赂,收买;adj.腐败的,贪污的 | |
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24 apoplectic | |
adj.中风的;愤怒的;n.中风患者 | |
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25 hoarse | |
adj.嘶哑的,沙哑的 | |
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26 conjectured | |
推测,猜测,猜想( conjecture的过去式和过去分词 ) | |
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27 vegetarian | |
n.素食者;adj.素食的 | |
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28 pointed | |
adj.尖的,直截了当的 | |
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29 unnaturally | |
adv.违反习俗地;不自然地;勉强地;不近人情地 | |
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30 lamentable | |
adj.令人惋惜的,悔恨的 | |
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31 exasperating | |
adj. 激怒的 动词exasperate的现在分词形式 | |
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32 loathes | |
v.憎恨,厌恶( loathe的第三人称单数 );极不喜欢 | |
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33 dwelling | |
n.住宅,住所,寓所 | |
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34 parenthesis | |
n.圆括号,插入语,插曲,间歇,停歇 | |
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35 philosophical | |
adj.哲学家的,哲学上的,达观的 | |
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36 proprietorship | |
n.所有(权);所有权 | |
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37 tenant | |
n.承租人;房客;佃户;v.租借,租用 | |
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38 defense | |
n.防御,保卫;[pl.]防务工事;辩护,答辩 | |
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39 cosmos | |
n.宇宙;秩序,和谐 | |
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40 bleak | |
adj.(天气)阴冷的;凄凉的;暗淡的 | |
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41 derided | |
v.取笑,嘲笑( deride的过去式和过去分词 ) | |
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42 bourgeois | |
adj./n.追求物质享受的(人);中产阶级分子 | |
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43 sentimental | |
adj.多愁善感的,感伤的 | |
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44 Christian | |
adj.基督教徒的;n.基督教徒 | |
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45 reactionary | |
n.反动者,反动主义者;adj.反动的,反动主义的,反对改革的 | |
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46 humanitarianism | |
n.博爱主义;人道主义;基督凡人论 | |
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47 oligarchy | |
n.寡头政治 | |
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