There are three broad classes of the special things in which human wisdom does permit privacy. The first is the case I have mentioned—that of hide-and-seek, or the police novel, in which it permits privacy only in order to explode and smash privacy. The author makes first a fastidious secret of how the Bishop6 was murdered, only in order that he may at last declare, as from a high tower, to the whole democracy the great glad news that he was murdered by the governess. In that case, ignorance is only valued because being ignorant is the best and purest preparation for receiving the horrible revelations of high life. Somewhat in the same way being an agnostic is the best and purest preparation for receiving the happy revelations of St. John.
This first sort of secrecy7 we may dismiss, for its whole ultimate object is not to keep the secret, but to tell it. Then there is a second and far more important class of things which humanity does agree to hide. They are so important that they cannot possibly be discussed here. But every one will know the kind of things I mean. In connection with these, I wish to remark that though they are, in one sense, a secret, they are also always a "sécret de Polichinelle." Upon sex and such matters we are in a human freemasonry; the freemasonry is disciplined, but the freemasonry is free. We are asked to be silent about these things, but we are not asked to be ignorant about them. On the contrary, the fundamental human argument is entirely8 the other way. It is the thing most common to humanity that is most veiled by humanity. It is exactly because we all know that it is there that we need not say that it is there.
Then there is a third class of things on which the best civilisation9 does permit privacy, does resent all inquiry10 or explanation. This is in the case of things which need not be explained, because they cannot be explained, things too airy, instinctive2, or intangible—caprices, sudden impulses, and the more innocent kind of prejudice. A man must not be asked why he is talkative or silent, for the simple reason that he does not know. A man is not asked (even in Germany) why he walks slow or quick, simply because he could not answer. A man must take his own road through a wood, and make his own use of a holiday. And the reason is this: not because he has a strong reason, but actually because he has a weak reason; because he has a slight and fleeting11 feeling about the matter which he could not explain to a policeman, which perhaps the very appearance of a policeman out of the bushes might destroy. He must act on the impulse, because the impulse is unimportant, and he may never have the same impulse again. If you like to put it so he must act on the impulse because the impulse is not worth a moment's thought. All these fancies men feel should be private; and even Fabians have never proposed to interfere12 with them.
Now, for the last fortnight the newspapers have been full of very varied13 comments upon the problem of the secrecy of certain parts of our political finance, and especially of the problem of the party funds. Some papers have failed entirely to understand what the quarrel is about. They have urged that Irish members and Labour members are also under the shadow, or, as some have said, even more under it. The ground of this frantic14 statement seems, when patiently considered, to be simply this: that Irish and Labour members receive money for what they do. All persons, as far as I know, on this earth receive money for what they do; the only difference is that some people, like the Irish members, do it.
I cannot imagine that any human being could think any other human being capable of maintaining the proposition that men ought not to receive money. The simple point is that, as we know that some money is given rightly and some wrongly, an elementary common-sense leads us to look with indifference15 at the money that is given in the middle of Ludgate Circus, and to look with particular suspicion at the money which a man will not give unless he is shut up in a box or a bathing-machine. In short, it is too silly to suppose that anybody could ever have discussed the desirability of funds. The only thing that even idiots could ever have discussed is the concealment16 of funds. Therefore, the whole question that we have to consider is whether the concealment of political money-transactions, the purchase of peerages, the payment of election expenses, is a kind of concealment that falls under any of the three classes I have mentioned as those in which human custom and instinct does permit us to conceal17. I have suggested three kinds of secrecy which are human and defensible. Can this institution be defended by means of any of them?
Now the question is whether this political secrecy is of any of the kinds that can be called legitimate18. We have roughly divided legitimate secrets into three classes. First comes the secret that is only kept in order to be revealed, as in the detective stories; secondly19, the secret which is kept because everybody knows it, as in sex; and third, the secret which is kept because it is too delicate and vague to be explained at all, as in the choice of a country walk. Do any of these broad human divisions cover such a case as that of secrecy of the political and party finances? It would be absurd, and even delightfully20 absurd, to pretend that any of them did. It would be a wild and charming fancy to suggest that our politicians keep political secrets only that they may make political revelations. A modern peer only pretends that he has earned his peerage in order that he may more dramatically declare, with a scream of scorn and joy, that he really bought it. The Baronet pretends that he deserved his title only in order to make more exquisite21 and startling the grand historical fact that he did not deserve it. Surely this sounds improbable. Surely all our statesmen cannot be saving themselves up for the excitement of a death-bed repentance22. The writer of detective tales makes a man a duke solely23 in order to blast him with a charge of burglary. But surely the Prime Minister does not make a man a duke solely in order to blast him with a charge of bribery24. No; the detective-tale theory of the secrecy of political funds must (with a sigh) be given up.
Neither can we say that the thing is explained by that second case of human secrecy which is so secret that it is hard to discuss it in public. A decency25 is preserved about certain primary human matters precisely26 because every one knows all about them. But the decency touching27 contributions, purchases, and peerages is not kept up because most ordinary men know what is happening; it is kept up precisely because most ordinary men do not know what is happening. The ordinary curtain of decorum covers normal proceedings29. But no one will say that being bribed30 is a normal proceeding28.
And if we apply the third test to this problem of political secrecy, the case is even clearer and even more funny. Surely no one will say that the purchase of peerages and such things are kept secret because they are so light and impulsive31 and unimportant that they must be matters of individual fancy. A child sees a flower and for the first time feels inclined to pick it. But surely no one will say that a brewer32 sees a coronet and for the first time suddenly thinks that he would like to be a peer. The child's impulse need not be explained to the police, for the simple reason that it could not be explained to anybody. But does any one believe that the laborious33 political ambitions of modern commercial men ever have this airy and incommunicable character? A man lying on the beach may throw stones into the sea without any particular reason. But does any one believe that the brewer throws bags of gold into the party funds without any particular reason? This theory of the secrecy of political money must also be regretfully abandoned; and with it the two other possible excuses as well. This secrecy is one which cannot be justified34 as a sensational35 joke nor as a common human freemasonry, nor as an indescribable personal whim36. Strangely enough, indeed, it violates all three conditions and classes at once. It is not hidden in order to be revealed: it is hidden in order to be hidden. It is not kept secret because it is a common secret of mankind, but because mankind must not get hold of it. And it is not kept secret because it is too unimportant to be told, but because it is much too important to bear telling. In short, the thing we have is the real and perhaps rare political phenomenon of an occult government. We have an exoteric and an esoteric doctrine37. England is really ruled by priestcraft, but not by priests. We have in this country all that has ever been alleged38 against the evil side of religion; the peculiar39 class with privileges, the sacred words that are unpronounceable; the important things known only to the few. In fact we lack nothing except the religion.
点击收听单词发音
1 instinctively | |
adv.本能地 | |
参考例句: |
|
|
2 instinctive | |
adj.(出于)本能的;直觉的;(出于)天性的 | |
参考例句: |
|
|
3 tragic | |
adj.悲剧的,悲剧性的,悲惨的 | |
参考例句: |
|
|
4 asylums | |
n.避难所( asylum的名词复数 );庇护;政治避难;精神病院 | |
参考例句: |
|
|
5 poignant | |
adj.令人痛苦的,辛酸的,惨痛的 | |
参考例句: |
|
|
6 bishop | |
n.主教,(国际象棋)象 | |
参考例句: |
|
|
7 secrecy | |
n.秘密,保密,隐蔽 | |
参考例句: |
|
|
8 entirely | |
ad.全部地,完整地;完全地,彻底地 | |
参考例句: |
|
|
9 civilisation | |
n.文明,文化,开化,教化 | |
参考例句: |
|
|
10 inquiry | |
n.打听,询问,调查,查问 | |
参考例句: |
|
|
11 fleeting | |
adj.短暂的,飞逝的 | |
参考例句: |
|
|
12 interfere | |
v.(in)干涉,干预;(with)妨碍,打扰 | |
参考例句: |
|
|
13 varied | |
adj.多样的,多变化的 | |
参考例句: |
|
|
14 frantic | |
adj.狂乱的,错乱的,激昂的 | |
参考例句: |
|
|
15 indifference | |
n.不感兴趣,不关心,冷淡,不在乎 | |
参考例句: |
|
|
16 concealment | |
n.隐藏, 掩盖,隐瞒 | |
参考例句: |
|
|
17 conceal | |
v.隐藏,隐瞒,隐蔽 | |
参考例句: |
|
|
18 legitimate | |
adj.合法的,合理的,合乎逻辑的;v.使合法 | |
参考例句: |
|
|
19 secondly | |
adv.第二,其次 | |
参考例句: |
|
|
20 delightfully | |
大喜,欣然 | |
参考例句: |
|
|
21 exquisite | |
adj.精美的;敏锐的;剧烈的,感觉强烈的 | |
参考例句: |
|
|
22 repentance | |
n.懊悔 | |
参考例句: |
|
|
23 solely | |
adv.仅仅,唯一地 | |
参考例句: |
|
|
24 bribery | |
n.贿络行为,行贿,受贿 | |
参考例句: |
|
|
25 decency | |
n.体面,得体,合宜,正派,庄重 | |
参考例句: |
|
|
26 precisely | |
adv.恰好,正好,精确地,细致地 | |
参考例句: |
|
|
27 touching | |
adj.动人的,使人感伤的 | |
参考例句: |
|
|
28 proceeding | |
n.行动,进行,(pl.)会议录,学报 | |
参考例句: |
|
|
29 proceedings | |
n.进程,过程,议程;诉讼(程序);公报 | |
参考例句: |
|
|
30 bribed | |
v.贿赂( bribe的过去式和过去分词 );向(某人)行贿,贿赂 | |
参考例句: |
|
|
31 impulsive | |
adj.冲动的,刺激的;有推动力的 | |
参考例句: |
|
|
32 brewer | |
n. 啤酒制造者 | |
参考例句: |
|
|
33 laborious | |
adj.吃力的,努力的,不流畅 | |
参考例句: |
|
|
34 justified | |
a.正当的,有理的 | |
参考例句: |
|
|
35 sensational | |
adj.使人感动的,非常好的,轰动的,耸人听闻的 | |
参考例句: |
|
|
36 whim | |
n.一时的兴致,突然的念头;奇想,幻想 | |
参考例句: |
|
|
37 doctrine | |
n.教义;主义;学说 | |
参考例句: |
|
|
38 alleged | |
a.被指控的,嫌疑的 | |
参考例句: |
|
|
39 peculiar | |
adj.古怪的,异常的;特殊的,特有的 | |
参考例句: |
|
|
欢迎访问英文小说网 |