The idea of organizing the progressive elements in the social chaos1 into a regular developing force is one that has had a great attraction for me. I have written upon it elsewhere, and I make no apology for returning to it here and examining it in the light of various afterthoughts and with fresh suggestions.
I first broached2 this idea in a book called “Anticipations,” wherein I described a possible development of thought and concerted action which I called the New Republicanism, and afterwards I redrew the thing rather more elaborately in my “Modern Utopia.” I had been struck by the apparently3 chaotic4 and wasteful5 character of most contemporary reform movements, and it seemed reasonable to suppose that those who aimed at organizing society and replacing chaos and waste by wise arrangements, might very well begin by producing a more effective organization for their own efforts. These complexities6 of good intention made me impatient, and I sought industriously7 in my mind for a short cut through them. In doing so I think I overlooked altogether too much how heterogeneous8 all progressive thought and progressive people must be.
In my “Modern Utopia” I turned this idea of an organized brotherhood9 about very thoroughly10 and looked at it from this point and that; I let it loose as it were, and gave it its fullest development, and so produced a sort of secular11 Order of governing men and women. In a spirit entirely12 journalistic I called this the Order of the Samurai, for at the time I wrote there was much interest in Bushido because of the capacity for hardship and self-sacrifice this chivalrous13 culture appears to have developed in the Japanese. These Samurai of mine were a sort of voluntary nobility who supplied the administrative14 and organizing forces that held my Utopian world together. They were the “New Republicans” of my “Anticipations” and “Mankind in the Making,” much developed and supposed triumphant15 and ruling the world.
I sought of course to set out these ideas as attractively as possible in my books, and they have as a matter of fact proved very attractive to a certain number of people. Quite a number have wanted to go on with them. Several little organizations of Utopians and Samurai and the like have sprung up and informed me of themselves, and some survive; and young men do still at times drop into my world “personally or by letter” declaring themselves New Republicans.
All this has been very helpful and at times a little embarrassing to me. It has given me an opportunity of seeing the ideals I flung into the distance beyond Sirius and among the mountain snows coming home partially16 incarnate17 in girls and young men. It has made me look into individualized human aspirations18, human impatience19, human vanity and a certain human need of fellowship, at close quarters. It has illuminated20 subtle and fine traits; it has displayed nobilities, and it has brought out aspects of human absurdity21 to which only the pencil of Mr. George Morrow could do adequate justice. The thing I have had to explain most generally is that my New Republicans and Samurai are but figures of suggestion, figures to think over and use in planning disciplines, but by no means copies to follow. I have had to go over again, as though it had never been raised before in any previous writings, the difference between the spirit and the letter.
These responses have on the whole confirmed my main idea that there is a real need, a need that many people, and especially adolescent people, feel very strongly, for some sort of constructive23 brotherhood of a closer type than mere24 political association, to co-ordinate and partly guide their loose chaotic efforts to get hold of life — but they have also convinced me that no wide and comprehensive organization can supply that want.
My New Republicans were presented as in many respects harsh and overbearing people, “a sort of outspoken25 secret society” for the organization of the world. They were not so much an ideal order as the Samurai of the later book, being rather deduced as a possible outcome of certain forces and tendencies in contemporary life (A.D. 1900) than, as literary people say, “created.” They were to be drawn26 from among engineers, doctors, scientific business organizers and the like, and I found that it is to energetic young men of the more responsible classes that this particular ideal appeals. Their organization was quite informal, a common purpose held them together.
Most of the people who have written to me to call themselves New Republicans are I find also Imperialists and Tariff27 Reformers, and I suppose that among the prominent political figures of to-day the nearest approach to my New Republicans is Lord Milner and the Socialist–Unionists of his group. It is a type harshly constructive, inclined to an unscrupulous pose and slipping readily into a Kiplingesque brutality28.
The Samurai on the other hand were more picturesque29 figures, with a much more elaborated organization.
I may perhaps recapitulate30 the points about that Order here.
In the “Modern Utopia” the visitor from earth remarks:—
“These Samurai form the real body of the State. All this time that I have spent going to and fro in this planet, it has been growing upon me that this order of men and women, wearing such a uniform as you wear, and with faces strengthened by discipline and touched with devotion, is the Utopian reality; that but for them the whole fabric31 of these fair appearances would crumble32 and tarnish33, shrink and shrivel, until at last, back I should be amidst the grime and disorders34 of the life of earth. Tell me about these Samurai, who remind me of Plato’s guardians35, who look like Knight36 Templars, who bear a name that recalls the swordsmen of Japan. What are they? Are they an hereditary37 cast, a specially22 educated order, an elected class? For, certainly, this world turns upon them as a door upon its hinges.”
His informant explains:—
“Practically the whole of the responsible rule of the world is in their hands; all our head teachers and disciplinary heads of colleges, our judges, barristers, employers of labour beyond a certain limit, practising medical men, legislators, must be Samurai, and all the executive committees and so forth38, that play so large a part in our affairs, are drawn by lot exclusively from them. The order is not hereditary — we know just enough of biology and the uncertainties39 of inheritance to know how silly that would be — and it does not require an early consecration40 or novitiate or ceremonies and initiations of that sort. The Samurai are, in fact, volunteers. Any intelligent adult in a reasonably healthy and efficient state may, at any age after five and twenty, become one of the Samurai and take a hand in the universal control.”
“Provided he follows the Rule.”
“Precisely — provided he follows the Rule.”
“I have heard the phrase, ‘voluntary nobility.’”
“That was the idea of our Founders41. They made a noble and privileged order — open to the whole world. No one could complain of an unjust exclusion42, for the only thing that could exclude them from the order was unwillingness43 or inability to follow the Rule.
“The Rule aims to exclude the dull and base altogether, to discipline the impulses and emotions, to develop a moral habit and sustain a man in periods of stress, fatigue44 and temptation, to produce the maximum co-operation of all men of good-intent, and in fact to keep all the Samurai in a state of moral and bodily health and efficiency. It does as much of this as well as it can, but of course, like all general propositions, it does not do it in any case with absolute precision. AT FIRST IN THE MILITANT45 DAYS, IT WAS A TRIFLE HARD AND UNCOMPROMISING; IT HAD RATHER TOO STRONG AN APPEAL TO THE MORAL PRIG AND THE HARSHLY RIGHTEOUS MAN, but it has undergone, and still undergoes, revision and expansion, and every year it becomes a little better adapted to the need of a general rule of life that all men may try to follow. We have now a whole literature with many very fine things in it, written about the Rule.
“The Rule consists of three parts; there is the list of things that qualify, the list of things that must not be done, and the list of things that must be done. Qualification exacts a little exertion46 as evidence of good faith and it is designed to weed out the duller dull and many of the base.”
He goes on to tell of certain intellectual qualifications and disciplines.
“Next to the intellectual qualification comes the physical, the man must be in sound health, free from certain foul47, avoidable and demoralizing diseases, and in good training. We reject men who are fat, or thin, or flabby, or whose nerves are shaky — we refer them back to training. And finally the man or woman must be fully48 adult.”
“Twenty-one? But you said twenty-five!”
“The age has varied49. At first it was twenty-five or over; then the minimum became twenty-five for men and twenty-one for women. Now there is a feeling that it ought to be raised. We don’t want to take advantage of mere boy and girl emotions — men of my way of thinking, at any rate, don’t — we want to get our Samurai with experiences, with settled mature conviction. Our hygiene50 and regimen are rapidly pushing back old age and death, and keeping men hale and hearty51 to eighty and more. There’s no need to hurry the young. Let them have a chance of wine, love and song; let them feel the bite of full-blooded desire, and know what devils they have to reckon with . . .
“We forbid a good deal. Many small pleasures do no great harm, but we think it well to forbid them none the less, so that we can weed out the self-indulgent. We think that a constant resistance to little seductions is good for a man’s quality. At any rate, it shows that a man is prepared to pay something for his honour and privileges. We prescribe a regimen of food, forbid tobacco, wine, or any alcoholic52 drink, all narcotic53 drugs . . .
“Originally the Samurai were forbidden usury54, that is to say, the lending of money at fixed55 rates of interest. They are still under that interdiction56, but since our commercial code practically prevents usury altogether, and our law will not recognize contracts for interest upon private accommodation loans to unprosperous borrowers,” (he is speaking of Utopia), “it is now scarcely necessary. The idea of a man growing richer by mere inaction and at the expense of an impoverished57 debtor58 is profoundly distasteful to Utopian ideas, and our State insists pretty effectually now upon the participation59 of the lender in the borrower’s risks. This, however, is only one part of a series of limitations of the same character. It is felt that to buy simply in order to sell again brings out many unsocial human qualities; it makes a man seek to enhance profits and falsify values, and so the Samurai are forbidden to buy or sell on their own account or for any employer save the State, unless by some process of manufacture they change the nature of the commodity (a mere change in bulk or packing does not suffice), and they are forbidden salesmanship and all its arts. Nor may the Samurai do personal services, except in the matter of medicine or surgery; they may not be barbers, for example, nor inn waiters nor boot cleaners, men do such services for themselves. Nor may a man under the Rule be any man’s servant, pledged to do whatever he is told. He may neither be a servant nor keep one; he must shave and dress and serve himself, carry his own food from the helper’s place, redd his sleeping room and leave it clean . . . ”
Finally came the things they had to do. Their Rule contained:—
“many precise directions regarding his health, and rules that would aim at once at health and that constant exercise or will that makes life good. Save in specified60 exceptional circumstances, the Samurai must bathe in cold water and the men shave every day; they have the precisest directions in such matters; the body must be in health, the skin and nerves and muscles in perfect tone, or the Samurai must go to the doctors of the order and give implicit61 obedience62 to the regimen prescribed. They must sleep alone at least four nights in five; and they must eat with and talk to anyone in their fellowship who cares for their conversation for an hour at least, at the nearest club-house of the Samurai, once on three chosen days in every week. Moreover they must read aloud from the Book of the Samurai for at least five minutes every day. Every month they must buy and read faithfully through at least one book that has been published during the past five years, and the only intervention63 with private choice in that matter is the prescription64 of a certain minimum of length for the monthly book or books. But the full rule in these minor65 compulsory66 matters is voluminous and detailed67, and it abounds68 with alternatives. Its aim is rather to keep before the Samurai by a number of simple duties, as it were, the need of and some of the chief methods towards health of body and mind rather than to provide a comprehensive rule, and to ensure the maintenance of a community of feeling and interests among the Samurai through habit, intercourse69 and a living contemporary literature. These minor obligations do not earmark more than an hour in the day. Yet they serve to break down isolations of sympathy, all sorts of physical and intellectual sluggishness71 and the development of unsocial preoccupations of many sorts . . .
“So far as the Samurai have a purpose in common in maintaining the State and the order and discipline of the world, so far, by their discipline and denial, by their public work and effort, they worship God together. But the ultimate fount of motives72 lies in the individual life, it lies in silent and deliberate reflections, and at this the most striking of all the rules of the Samurai aims. For seven consecutive73 days of the year, at least, each man or woman under the Rule must go right out of all the life of men into some wild and solitary74 place, must speak to no man or woman and have no sort of intercourse with mankind. They must go bookless and weaponless, without pen or paper or money. Provision must be taken for the period of the journey, a rug or sleeping sack — for they must sleep under the open sky — but no means of making a fire. They may study maps before to guide them, showing any difficulties and dangers in the journey, but they may not carry such helps. They must not go by beaten ways or wherever there are inhabited houses, but into the bare, quiet places of the globe — the regions set apart for them.
“This discipline was invented to secure a certain stoutness75 of heart and body in the Samurai. Otherwise the order might have lain open to too many timorous76, merely abstemious77 men and women. Many things had been suggested, sword-play and tests that verged78 on torture, climbing in giddy places and the like, before this was chosen. Partly, it is to ensure good training and sturdiness of body and mind, but partly also, it is to draw the minds of the Samurai for a space from the insistent79 details of life, from the intricate arguments and the fretting80 effort to work, from personal quarrels and personal affections and the things of the heated room. Out they must go, clean out of the world . . . ”
These passages will at least serve to present the Samurai idea and the idea of common Rule of conduct it embodied81.
In the “Modern Utopia” I discuss also a lesser82 Rule and the modification83 of the Rule for women and the relation to the order of what I call the poietic types, those types whose business in life seems to be rather to experience and express than to act and effectually do. For those things I must refer the reader to the book itself. Together with a sentence I have put in italics above, they serve to show that even when I was devising these Samurai I was not unmindful of the defects that are essential to such a scheme.
This dream of the Samurai proved attractive to a much more various group of readers than the New Republican suggestion, and there have been actual attempts to realise the way of life proposed. In most of these cases there was manifest a disposition84 greatly to over-accentuate organization, to make too much of the disciplinary side of the Rule and to forget the entire subordination of such things to active thought and constructive effort. They are valuable and indeed only justifiable85 as a means to an end. These attempts of a number of people of very miscellaneous origins and social traditions to come together and work like one machine made the essential wastefulness86 of any terrestrial realization87 of my Samurai very clear. The only reason for such an Order is the economy and development of force, and under existing conditions disciplines would consume more force than they would engender88. The Order, so far from being a power, would be an isolation70. Manifestly the elements of organization and uniformity were overdone89 in my Utopia; in this matter I was nearer the truth in the case of my New Republicans. These, in contrast with the Samurai, had no formal general organization, they worked for a common end, because their minds and the suggestion of their circumstances pointed90 them to a common end. Nothing was enforced upon them in the way of observance or discipline. They were not shepherded and trained together, they came together. It was assumed that if they wanted strongly they would see to it that they lived in the manner most conducive91 to their end just as in all this book I am taking it for granted that to believe truly is to want to do right. It was not even required of them that they should sedulously92 propagate their constructive idea.
Apart from the illumination of my ideas by these experiments and proposals, my Samurai idea has also had a quite unmerited amount of subtle and able criticism from people who found it at once interesting and antipathetic. My friends Vernon Lee and G.K. Chesterton, for example, have criticized it, and I think very justly, on the ground that the invincible93 tortuousness94 of human pride and class-feeling would inevitably95 vitiate its working. All its disciplines would tend to give its members a sense of distinctness, would tend to syndicate power and rob it of any intimacy96 and sympathy with those outside the Order . . .
It seems to me now that anyone who shares the faith I have been developing in this book will see the value of these comments and recognize with me that this dream is a dream; the Samurai are just one more picture of the Perfect Knight, an ideal of clean, resolute97 and balanced living. They may be valuable as an ideal of attitude but not as an ideal of organization. They are never to be put, as people say, upon a business footing and made available as a refuge from the individual problem.
To modernize98 the parable99, the Believer must not only not bury his talent but he must not bank it with an organization. Each Believer must decide for himself how far he wants to be kinetic100 or efficient, how far he needs a stringent101 rule of conduct, how far he is poietic and may loiter and adventure among the coarse and dangerous things of life. There is no reason why one should not, and there is every reason why one should, discuss one’s personal needs and habits and disciplines and elaborate one’s way of life with those about one, and form perhaps with those of like training and congenial temperament102 small groups for mutual103 support. That sort of association I have already discussed in the previous section. With adolescent people in particular such association is in many cases an almost instinctive104 necessity. There is no reason moreover why everyone who is lonely should not seek out congenial minds and contrive105 a grouping with them. All mutual lovers for example are Orders of a limited membership, many married couples and endless cliques106 and sets are that. Such small and natural associations are indeed force-giving Orders because they are brought together by a common innate107 disposition out of a possibility of mutual assistance and inspiration; they observe a Rule that springs up and not a Rule imposed. The more of such groups and Orders we have the better. I do not see why having formed themselves they should not define and organize themselves. I believe there is a phase somewhere between fifteen and thirty, in the life of nearly everybody, when such a group is sought, is needed and would be helpful in self-development and self-discovery. In leagues and societies for specific ends, too, we must all participate. But the order of the Samurai as a great progressive force controlling a multitude of lives right down to their intimate details and through all the phases of personal development is a thing unrealizable. To seek to realize it is impatience. True brotherhood is universal brotherhood. The way to that is long and toilsome, but it is a way that permits of no such energetic short cuts as this militant order of my dream would achieve.
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chaos
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| n.混乱，无秩序 | |
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broached
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| v.谈起( broach的过去式和过去分词 )；打开并开始用；用凿子扩大（或修光）；（在桶上）钻孔取液体 | |
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apparently
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| adv.显然地；表面上，似乎 | |
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chaotic
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| adj.混沌的，一片混乱的，一团糟的 | |
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wasteful
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| adj.（造成）浪费的，挥霍的 | |
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complexities
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| 复杂性(complexity的名词复数)； 复杂的事物 | |
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industriously
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heterogeneous
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| adj.庞杂的；异类的 | |
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brotherhood
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| n.兄弟般的关系，手中情谊 | |
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thoroughly
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| adv.完全地，彻底地，十足地 | |
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secular
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| n.牧师，凡人；adj.世俗的，现世的，不朽的 | |
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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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chivalrous
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| adj.武士精神的；对女人彬彬有礼的 | |
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administrative
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| adj.行政的，管理的 | |
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triumphant
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| adj.胜利的，成功的；狂欢的，喜悦的 | |
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partially
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| adv.部分地，从某些方面讲 | |
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incarnate
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| adj.化身的，人体化的，肉色的 | |
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aspirations
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| 强烈的愿望( aspiration的名词复数 )； 志向； 发送气音； 发 h 音 | |
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impatience
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| n.不耐烦，急躁 | |
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illuminated
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| adj.被照明的；受启迪的 | |
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absurdity
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| n.荒谬，愚蠢；谬论 | |
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specially
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| adv.特定地；特殊地；明确地 | |
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constructive
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| adj.建设的，建设性的 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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outspoken
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| adj.直言无讳的，坦率的，坦白无隐的 | |
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drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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tariff
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| n.关税，税率；(旅馆、饭店等)价目表，收费表 | |
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brutality
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| n.野蛮的行为，残忍，野蛮 | |
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picturesque
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| adj.美丽如画的，（语言）生动的，绘声绘色的 | |
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recapitulate
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| v.节述要旨，择要说明 | |
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fabric
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| n.织物，织品，布；构造，结构，组织 | |
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crumble
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| vi.碎裂，崩溃；vt.弄碎，摧毁 | |
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tarnish
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| n.晦暗，污点；vt.使失去光泽；玷污 | |
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disorders
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| n.混乱( disorder的名词复数 )；凌乱；骚乱；（身心、机能）失调 | |
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guardians
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| 监护人( guardian的名词复数 )； 保护者，维护者 | |
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knight
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| n.骑士，武士；爵士 | |
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hereditary
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| adj.遗传的，遗传性的，可继承的，世袭的 | |
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forth
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| adv.向前；向外，往外 | |
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uncertainties
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| 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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consecration
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| n.供献，奉献，献祭仪式 | |
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founders
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| n.创始人( founder的名词复数 ) | |
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exclusion
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| n.拒绝，排除，排斥，远足，远途旅行 | |
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unwillingness
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| n. 不愿意，不情愿 | |
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fatigue
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| n.疲劳，劳累 | |
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militant
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| adj.激进的，好斗的；n.激进分子，斗士 | |
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exertion
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| n.尽力，努力 | |
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foul
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| adj.污秽的；邪恶的；v.弄脏；妨害；犯规；n.犯规 | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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varied
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| adj.多样的，多变化的 | |
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hygiene
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| n.健康法，卫生学 （a.hygienic） | |
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hearty
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| adj.热情友好的；衷心的；尽情的，纵情的 | |
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alcoholic
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| adj.（含）酒精的，由酒精引起的；n.酗酒者 | |
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narcotic
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| n.麻醉药，镇静剂；adj.麻醉的，催眠的 | |
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usury
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| n.高利贷 | |
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fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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interdiction
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| n.禁止；封锁 | |
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impoverished
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| adj.穷困的，无力的，用尽了的v.使（某人）贫穷( impoverish的过去式和过去分词 )；使（某物）贫瘠或恶化 | |
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debtor
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| n.借方，债务人 | |
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participation
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| n.参与，参加，分享 | |
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specified
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| adj.特定的 | |
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implicit
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| a.暗示的，含蓄的，不明晰的，绝对的 | |
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obedience
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| n.服从，顺从 | |
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intervention
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| n.介入，干涉，干预 | |
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prescription
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| n.处方，开药；指示，规定 | |
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minor
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| adj.较小(少)的，较次要的；n.辅修学科；vi.辅修 | |
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compulsory
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| n.强制的，必修的；规定的，义务的 | |
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detailed
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| adj.详细的，详尽的，极注意细节的，完全的 | |
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abounds
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| v.大量存在，充满，富于( abound的第三人称单数 ) | |
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intercourse
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| n.性交；交流，交往，交际 | |
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isolation
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| n.隔离，孤立，分解，分离 | |
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sluggishness
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| 不振，萧条，呆滞；惰性；滞性；惯性 | |
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motives
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| n.动机，目的( motive的名词复数 ) | |
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consecutive
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| adj.连续的，联贯的，始终一贯的 | |
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solitary
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| adj.孤独的，独立的，荒凉的；n.隐士 | |
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stoutness
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| 坚固，刚毅 | |
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timorous
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| adj.胆怯的，胆小的 | |
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abstemious
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| adj.有节制的，节俭的 | |
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verged
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| 接近，逼近（verge的过去式与过去分词形式） | |
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insistent
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| adj.迫切的，坚持的 | |
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fretting
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| n. 微振磨损 adj. 烦躁的, 焦虑的 | |
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embodied
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| v.表现( embody的过去式和过去分词 )；象征；包括；包含 | |
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lesser
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| adj.次要的，较小的；adv.较小地，较少地 | |
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modification
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| n.修改，改进，缓和，减轻 | |
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disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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justifiable
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| adj.有理由的，无可非议的 | |
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wastefulness
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| 浪费，挥霍，耗费 | |
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realization
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| n.实现；认识到，深刻了解 | |
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engender
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| v.产生，引起 | |
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overdone
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| v.做得过分( overdo的过去分词 )；太夸张；把…煮得太久；（工作等）过度 | |
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pointed
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| adj.尖的，直截了当的 | |
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conducive
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| adj.有益的，有助的 | |
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sedulously
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| ad.孜孜不倦地 | |
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invincible
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| adj.不可征服的，难以制服的 | |
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tortuousness
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| 曲折，弯曲 | |
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inevitably
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| adv.不可避免地；必然发生地 | |
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intimacy
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| n.熟悉，亲密，密切关系，亲昵的言行 | |
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resolute
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| adj.坚决的，果敢的 | |
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modernize
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| vt.使现代化，使适应现代的需要 | |
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parable
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| n.寓言，比喻 | |
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kinetic
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| adj.运动的；动力学的 | |
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stringent
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| adj.严厉的；令人信服的；银根紧的 | |
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temperament
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| n.气质，性格，性情 | |
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mutual
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| adj.相互的，彼此的；共同的，共有的 | |
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instinctive
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| adj.(出于)本能的；直觉的；(出于)天性的 | |
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contrive
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| vt.谋划，策划；设法做到；设计，想出 | |
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cliques
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| n.小集团，小圈子，派系( clique的名词复数 ) | |
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innate
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| adj.天生的，固有的，天赋的 | |
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