Our business here is to be Utopian, to make vivid and credible12, if we can, first this facet13 and then that, of an imaginary whole and happy world. Our deliberate intention is to be not, indeed, impossible, but most distinctly impracticable, by every scale that reaches only between to-day and to-morrow. We are to turn our backs for a space upon the insistent14 examination of the thing that is, and face towards the freer air, the ampler spaces of the thing that perhaps might be, to the projection15 of a State or city “worth while,” to designing upon the sheet of our imaginations the picture of a life conceivably possible, and yet better worth living than our own. That is our present enterprise. We are going to lay down certain necessary starting propositions, and then we shall proceed to explore the sort of world these propositions give us. . . .
It is no doubt an optimistic enterprise. But it is good for awhile to be free from the carping note that must needs be audible when we discuss our present imperfections, to release ourselves from practical difficulties and the tangle16 of ways and means. It is good to stop by the track for a space, put aside the knapsack, wipe the brows, and talk a little of the upper slopes of the mountain we think we are climbing, would but the trees let us see it.
There is to be no inquiry17 here of policy and method. This is to be a holiday from politics and movements and methods. But for all that, we must needs define certain limitations. Were we free to have our untrammelled desire, I suppose we should follow Morris to his Nowhere, we should change the nature of man and the nature of things together; we should make the whole race wise, tolerant, noble, perfect — wave our hands to a splendid anarchy18, every man doing as it pleases him, and none pleased to do evil, in a world as good in its essential nature, as ripe and sunny, as the world before the Fall. But that golden age, that perfect world, comes out into the possibilities of space and time. In space and time the pervading19 Will to Live sustains for evermore a perpetuity of aggressions. Our proposal here is upon a more practical plane at least than that. We are to restrict ourselves first to the limitations of human possibility as we know them in the men and women of this world to-day, and then to all the inhumanity, all the insubordination of nature. We are to shape our state in a world of uncertain seasons, sudden catastrophes20, antagonistic21 diseases, and inimical beasts and vermin, out of men and women with like passions, like uncertainties22 of mood and desire to our own. And, moreover, we are going to accept this world of conflict, to adopt no attitude of renunciation towards it, to face it in no ascetic23 spirit, but in the mood of the Western peoples, whose purpose is to survive and overcome. So much we adopt in common with those who deal not in Utopias, but in the world of Here and Now.
Certain liberties, however, following the best Utopian precedents24, we may take with existing fact. We assume that the tone of public thought may be entirely different from what it is in the present world. We permit ourselves a free hand with the mental conflict of life, within the possibilities of the human mind as we know it. We permit ourselves also a free hand with all the apparatus25 of existence that man has, so to speak, made for himself, with houses, roads, clothing, canals, machinery26, with laws, boundaries, conventions, and traditions, with schools, with literature and religious organisation27, with creeds28 and customs, with everything, in fact, that it lies within man’s power to alter. That, indeed, is the cardinal29 assumption of all Utopian speculations30 old and new; the Republic and Laws of Plato, and More’s Utopia, Howells’ implicit31 Altruria, and Bellamy’s future Boston, Comte’s great Western Republic, Hertzka’s Freeland, Cabet’s Icaria, and Campanella’s City of the Sun, are built, just as we shall build, upon that, upon the hypothesis of the complete emancipation32 of a community of men from tradition, from habits, from legal bonds, and that subtler servitude possessions entail33. And much of the essential value of all such speculations lies in this assumption of emancipation, lies in that regard towards human freedom, in the undying interest of the human power of self-escape, the power to resist the causation of the past, and to evade34, initiate35, endeavour, and overcome.
点击收听单词发音
1 disorder | |
n.紊乱,混乱;骚动,骚乱;疾病,失调 | |
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2 beheld | |
v.看,注视( behold的过去式和过去分词 );瞧;看呀;(叙述中用于引出某人意外的出现)哎哟 | |
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3 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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4 virtuous | |
adj.有品德的,善良的,贞洁的,有效力的 | |
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5 entirely | |
ad.全部地,完整地;完全地,彻底地 | |
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6 invincible | |
adj.不可征服的,难以制服的 | |
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7 kinetic | |
adj.运动的;动力学的 | |
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8 ascent | |
n.(声望或地位)提高;上升,升高;登高 | |
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9 citadels | |
n.城堡,堡垒( citadel的名词复数 ) | |
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10 converge | |
vi.会合;聚集,集中;(思想、观点等)趋近 | |
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11 onward | |
adj.向前的,前进的;adv.向前,前进,在先 | |
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12 credible | |
adj.可信任的,可靠的 | |
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13 facet | |
n.(问题等的)一个方面;(多面体的)面 | |
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14 insistent | |
adj.迫切的,坚持的 | |
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15 projection | |
n.发射,计划,突出部分 | |
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16 tangle | |
n.纠缠;缠结;混乱;v.(使)缠绕;变乱 | |
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17 inquiry | |
n.打听,询问,调查,查问 | |
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18 anarchy | |
n.无政府状态;社会秩序混乱,无秩序 | |
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19 pervading | |
v.遍及,弥漫( pervade的现在分词 ) | |
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20 catastrophes | |
n.灾祸( catastrophe的名词复数 );灾难;不幸事件;困难 | |
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21 antagonistic | |
adj.敌对的 | |
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22 uncertainties | |
无把握( uncertainty的名词复数 ); 不确定; 变化不定; 无把握、不确定的事物 | |
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23 ascetic | |
adj.禁欲的;严肃的 | |
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24 precedents | |
引用单元; 范例( precedent的名词复数 ); 先前出现的事例; 前例; 先例 | |
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25 apparatus | |
n.装置,器械;器具,设备 | |
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26 machinery | |
n.(总称)机械,机器;机构 | |
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27 organisation | |
n.组织,安排,团体,有机休 | |
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28 creeds | |
(尤指宗教)信条,教条( creed的名词复数 ) | |
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29 cardinal | |
n.(天主教的)红衣主教;adj.首要的,基本的 | |
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30 speculations | |
n.投机买卖( speculation的名词复数 );思考;投机活动;推断 | |
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31 implicit | |
a.暗示的,含蓄的,不明晰的,绝对的 | |
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32 emancipation | |
n.(从束缚、支配下)解放 | |
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33 entail | |
vt.使承担,使成为必要,需要 | |
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34 evade | |
vt.逃避,回避;避开,躲避 | |
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35 initiate | |
vt.开始,创始,发动;启蒙,使入门;引入 | |
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