The point it is my purpose to urge might perhaps be suggested thus: that Socialists and most social reformers of their color are vividly12 conscious of the line between the kind of things that belong to the state and the kind of things that belong to mere chaos13 or uncoercible nature; they may force children to go to school before the sun rises, but they will not try to force the sun to rise; they will not, like Canute, banish14 the sea, but only the sea-bathers. But inside the outline of the state their lines are confused, and entities15 melt into each other. They have no firm instinctive16 sense of one thing being in its nature private and another public, of one thing being necessarily bond and another free. That is why piece by piece, and quite silently, personal liberty is being stolen from Englishmen, as personal land has been silently stolen ever since the sixteenth century.
I can only put it sufficiently17 curtly18 in a careless simile19. A Socialist4 means a man who thinks a walking-stick like an umbrella because they both go into the umbrella-stand. Yet they are as different as a battle-ax and a bootjack. The essential idea of an umbrella is breadth and protection. The essential idea of a stick is slenderness and, partly, attack. The stick is the sword, the umbrella is the shield, but it is a shield against another and more nameless enemy—the hostile but anonymous20 universe. More properly, therefore, the umbrella is the roof; it is a kind of collapsible house. But the vital difference goes far deeper than this; it branches off into two kingdoms of man’s mind, with a chasm21 between. For the point is this: that the umbrella is a shield against an enemy so actual as to be a mere nuisance; whereas the stick is a sword against enemies so entirely22 imaginary as to be a pure pleasure. The stick is not merely a sword, but a court sword; it is a thing of purely23 ceremonial swagger. One cannot express the emotion in any way except by saying that a man feels more like a man with a stick in his hand, just as he feels more like a man with a sword at his side. But nobody ever had any swelling24 sentiments about an umbrella; it is a convenience, like a door scraper. An umbrella is a necessary evil. A walking-stick is a quite unnecessary good. This, I fancy, is the real explanation of the perpetual losing of umbrellas; one does not hear of people losing walking sticks. For a walking-stick is a pleasure, a piece of real personal property; it is missed even when it is not needed. When my right hand forgets its stick may it forget its cunning. But anybody may forget an umbrella, as anybody might forget a shed that he has stood up in out of the rain. Anybody can forget a necessary thing.
If I might pursue the figure of speech, I might briefly25 say that the whole Collectivist error consists in saying that because two men can share an umbrella, therefore two men can share a walking-stick. Umbrellas might possibly be replaced by some kind of common awnings26 covering certain streets from particular showers. But there is nothing but nonsense in the notion of swinging a communal27 stick; it is as if one spoke28 of twirling a communal mustache. It will be said that this is a frank fantasia and that no sociologists suggest such follies29. Pardon me if they do. I will give a precise parallel to the case of confusion of sticks and umbrellas, a parallel from a perpetually reiterated30 suggestion of reform. At least sixty Socialists out of a hundred, when they have spoken of common laundries, will go on at once to speak of common kitchens. This is just as mechanical and unintelligent as the fanciful case I have quoted. Sticks and umbrellas are both stiff rods that go into holes in a stand in the hall. Kitchens and washhouses are both large rooms full of heat and damp and steam. But the soul and function of the two things are utterly31 opposite. There is only one way of washing a shirt; that is, there is only one right way. There is no taste and fancy in tattered32 shirts. Nobody says, “Tompkins likes five holes in his shirt, but I must say, give me the good old four holes.” Nobody says, “This washerwoman rips up the left leg of my pyjamas33; now if there is one thing I insist on it is the right leg ripped up.” The ideal washing is simply to send a thing back washed. But it is by no means true that the ideal cooking is simply to send a thing back cooked. Cooking is an art; it has in it personality, and even perversity34, for the definition of an art is that which must be personal and may be perverse35. I know a man, not otherwise dainty, who cannot touch common sausages unless they are almost burned to a coal. He wants his sausages fried to rags, yet he does not insist on his shirts being boiled to rags. I do not say that such points of culinary delicacy36 are of high importance. I do not say that the communal ideal must give way to them. What I say is that the communal ideal is not conscious of their existence, and therefore goes wrong from the very start, mixing a wholly public thing with a highly individual one. Perhaps we ought to accept communal kitchens in the social crisis, just as we should accept communal cat’s-meat in a siege. But the cultured Socialist, quite at his ease, by no means in a siege, talks about communal kitchens as if they were the same kind of thing as communal laundries. This shows at the start that he misunderstands human nature. It is as different as three men singing the same chorus from three men playing three tunes37 on the same piano.
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1 specially | |
adv.特定地;特殊地;明确地 | |
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2 oligarchy | |
n.寡头政治 | |
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3 anarchists | |
无政府主义者( anarchist的名词复数 ) | |
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4 socialist | |
n.社会主义者;adj.社会主义的 | |
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5 socialists | |
社会主义者( socialist的名词复数 ) | |
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6 tightening | |
上紧,固定,紧密 | |
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7 machinery | |
n.(总称)机械,机器;机构 | |
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8 mere | |
adj.纯粹的;仅仅,只不过 | |
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9 labor | |
n.劳动,努力,工作,劳工;分娩;vi.劳动,努力,苦干;vt.详细分析;麻烦 | |
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10 distinguished | |
adj.卓越的,杰出的,著名的 | |
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11 apparently | |
adv.显然地;表面上,似乎 | |
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12 vividly | |
adv.清楚地,鲜明地,生动地 | |
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13 chaos | |
n.混乱,无秩序 | |
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14 banish | |
vt.放逐,驱逐;消除,排除 | |
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15 entities | |
实体对像; 实体,独立存在体,实际存在物( entity的名词复数 ) | |
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16 instinctive | |
adj.(出于)本能的;直觉的;(出于)天性的 | |
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17 sufficiently | |
adv.足够地,充分地 | |
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18 curtly | |
adv.简短地 | |
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19 simile | |
n.直喻,明喻 | |
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20 anonymous | |
adj.无名的;匿名的;无特色的 | |
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21 chasm | |
n.深坑,断层,裂口,大分岐,利害冲突 | |
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22 entirely | |
ad.全部地,完整地;完全地,彻底地 | |
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23 purely | |
adv.纯粹地,完全地 | |
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24 swelling | |
n.肿胀 | |
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25 briefly | |
adv.简单地,简短地 | |
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26 awnings | |
篷帐布 | |
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27 communal | |
adj.公有的,公共的,公社的,公社制的 | |
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28 spoke | |
n.(车轮的)辐条;轮辐;破坏某人的计划;阻挠某人的行动 v.讲,谈(speak的过去式);说;演说;从某种观点来说 | |
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29 follies | |
罪恶,时事讽刺剧; 愚蠢,蠢笨,愚蠢的行为、思想或做法( folly的名词复数 ) | |
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30 reiterated | |
反复地说,重申( reiterate的过去式和过去分词 ) | |
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31 utterly | |
adv.完全地,绝对地 | |
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32 tattered | |
adj.破旧的,衣衫破的 | |
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33 pyjamas | |
n.(宽大的)睡衣裤 | |
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34 perversity | |
n.任性;刚愎自用 | |
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35 perverse | |
adj.刚愎的;坚持错误的,行为反常的 | |
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36 delicacy | |
n.精致,细微,微妙,精良;美味,佳肴 | |
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37 tunes | |
n.曲调,曲子( tune的名词复数 )v.调音( tune的第三人称单数 );调整;(给收音机、电视等)调谐;使协调 | |
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