Glancing back from our Utopian mountain side down which this discourse marches, to the confusions of old earth, we may remark that the need and desire for privacies there is exceptionally great at the present time, that it was less in the past, that in the future it may be less again, and that under the Utopian conditions to which we shall come when presently we strike yonder road, it may be reduced to quite manageable dimensions. But this is to be effected not by the suppression of individualities to some common pattern, [Footnote: More's Utopia. “Whoso will may go in, for there is nothing within the houses that is private or anie man's owne.”] but by the broadening of public charity and the general amelioration of mind and manners. It is not by assimilation, that is to say, but by understanding that the modern Utopia achieves itself. The ideal community of man's past was one with a common belief, with common customs and common ceremonies, common manners and common formulæ; men of the same society dressed in the same fashion, each according to his defined and understood grade, behaved in the same fashion, loved, worshipped, and died in the same fashion. They did or felt little that did not find a sympathetic publicity. The natural disposition of all peoples, white, black, or brown, a natural disposition that education seeks to destroy, is to insist upon uniformity, to make publicity extremely unsympathetic to even the most harmless departures from the code. To be dressed “odd,” to behave “oddly,” to eat in a different manner or of different food, to commit, indeed, any breach of the established convention is to give offence and to incur hostility among unsophisticated men. But the disposition of the more original and enterprising minds at all times has been to make such innovations.
This is particularly in evidence in this present age. The almost cataclysmal development of new machinery, the discovery of new materials, and the appearance of new social possibilities through the organised pursuit of material science, has given enormous and unprecedented facilities to the spirit of innovation. The old local order has been broken up or is now being broken up all over the earth, and everywhere societies deliquesce, everywhere men are afloat amidst the wreckage of their flooded conventions, and still tremendously unaware of the thing that has happened. The old local orthodoxies of behaviour, of precedence, the old accepted amusements and employments, the old ritual of conduct in the important small things of the daily life and the old ritual of thought in the things that make discussion, are smashed up and scattered and mixed discordantly together, one use with another, and no world-wide culture of toleration, no courteous admission of differences, no wider understanding has yet replaced them. And so publicity in the modern earth has become confusedly unsympathetic for everyone. Classes are intolerable to classes and sets to sets, contact provokes aggressions, comparisons, persecutions and discomforts, and the subtler people are excessively tormented by a sense of observation, unsympathetic always and often hostile. To live without some sort of segregation from the general mass is impossible in exact proportion to one's individual distinction.
Of course things will be very different in Utopia. Utopia will be saturated with consideration. To us, clad as we are in mountain-soiled tweeds and with no money but British bank-notes negotiable only at a practically infinite distance, this must needs be a reassuring induction. And Utopian manners will not only be tolerant, but almost universally tolerable. Endless things will be understood perfectly and universally that on earth are understood only by a scattered few; baseness of bearing, grossness of manner, will be the distinctive mark of no section of the community whatever. The coarser reasons for privacy, therefore, will not exist here. And that savage sort of shyness, too, that makes so many half-educated people on earth recluse and defensive, that too the Utopians will have escaped by their more liberal breeding. In the cultivated State we are assuming it will be ever so much easier for people to eat in public, rest and amuse themselves in public, and even work in public. Our present need for privacy in many things marks, indeed, a phase of transition from an ease in public in the past due to homogeneity, to an ease in public in the future due to intelligence and good breeding, and in Utopia that transition will be complete. We must bear that in mind throughout the consideration of this question.
Yet, after this allowance has been made, there still remains a considerable claim for privacy in Utopia. The room, or apartments, or home, or mansion, whatever it may be a man or woman maintains, must be private, and under his or her complete dominion; it seems harsh and intrusive to forbid a central garden plot or peristyle, such as one sees in Pompeii, within the house walls, and it is almost as difficult to deny a little private territory beyond the house. Yet if we concede that, it is clear that without some further provision we concede the possibility that the poorer townsman (if there are to be rich and poor in the world) will be forced to walk through endless miles of high fenced villa gardens before he may expand in his little scrap of reserved open country. Such is already the poor Londoner's miserable fate… Our Utopia will have, of course, faultless roads and beautifully arranged inter-urban communications, swift trains or motor services or what not, to diffuse its population, and without some anticipatory provisions, the prospect of the residential areas becoming a vast area of defensively walled villa Edens is all too possible.
This is a quantitative question, be it remembered, and not to be dismissed by any statement of principle. Our Utopians will meet it, I presume, by detailed regulations, very probably varying locally with local conditions. Privacy beyond the house might be made a privilege to be paid for in proportion to the area occupied, and the tax on these licences of privacy might increase as the square of the area affected. A maximum fraction of private enclosure for each urban and suburban square mile could be fixed. A distinction could be drawn between an absolutely private garden and a garden private and closed only for a day or a couple of days a week, and at other times open to the well-behaved public. Who, in a really civilised community, would grudge that measure of invasion? Walls could be taxed by height and length, and the enclosure of really natural beauties, of rapids, cascades, gorges, viewpoints, and so forth made impossible. So a reasonable compromise between the vital and conflicting claims of the freedom of movement and the freedom of seclusion might be attained…
And as we argue thus we draw nearer and nearer to the road that goes up and over the Gotthard crest and down the Val Tremola towards Italy.
What sort of road would that be?
§ 3
Freedom of movement in a Utopia planned under modern conditions must involve something more than unrestricted pedestrian wanderings, and the very proposition of a world-state speaking one common tongue carries with it the idea of a world population travelled and travelling to an extent quite beyond anything our native earth has seen. It is now our terrestrial experience that whenever economic and political developments set a class free to travel, that class at once begins to travel; in England, for example, above the five or six hundred pounds a year level, it is hard to find anyone who is not habitually migratory, who has not been frequently, as people say, “abroad.” In the Modern Utopia travel must be in the common texture of life. To go into fresh climates and fresh scenery, to meet a different complexion of humanity and a different type of home and food and apparatus, to mark unfamiliar trees and plants and flowers and beasts, to climb mountains, to see the snowy night of the North and the blaze of the tropical midday, to follow great rivers, to taste loneliness in desert places, to traverse the gloom of tropical forests and to cross the high seas, will be an essential part of the reward and adventure of life, even for the commonest people… This is a bright and pleasant particular in which a modern Utopia must differ again, and differ diametrically, from its predecessors.
We may conclude from what has been done in places upon our earth that the whole Utopian world will be open and accessible and as safe for the wayfarer as France or England is to-day. The peace of the world will be established for ever, and everywhere, except in remote and desolate places, there will be convenient inns, at least as convenient and trustworthy as those of Switzerland to-day; the touring clubs and hotel associations that have tariffed that country and France so effectually will have had their fine Utopian equivalents, and the whole world will be habituated to the coming and going of strangers. The greater part of the world