Man and Superman by George Bernard Shaw (world of reading TXT) 📕

a candle flame. He can show that the difference between the grace and strength of the acrobat and the bent back of the rheumatic field laborer is a difference produced by conditions, not by nature. He can show that many of the most detestable human vices are not radical, but are mere reactions of our institutions on our very virtues. The Anarchist, the Fabian, the Salvationist, the Vegetarian, the doctor, the lawyer, the parson, the professor of ethics, the gymnast, the soldier, the sportsman, the inventor, the political program-maker, all have some prescription for bettering us; and almost all their remedies are physically possible and aimed at admitted evils. To them the limit of progress is, at worst, the completion of all the suggested reforms and the levelling up of all men to the point attained already by the most highly nourished and cultivated in mind and body.

Here, then, as it seems to them, is an enormous field for the energy of the reformer. Here are many noble goals attainable by many of those paths up the Hill Difficulty along which great spirits love to aspire. Unhappily, the hill will never be climbed by Man as we know him. It need not be denied that if we all struggled bravely to the end of the reformers’ paths we should improve the world prodigiously. But there is no more hope in that if than in the equally plausible assurance that if the sky falls we shall all catch larks. We are not going to tread those paths: we have not sufficient energy. We do not desire the end enough: indeed in more cases we do not effectively desire it at all. Ask any man would he like to be a better man; and he will say yes, most piously. Ask him would he like to have a million of money; and he will say yes, most sincerely. But the pious citizen who would like to be a better man goes on behaving just as he did before. And the tramp who would like the million does not take the trouble to earn ten shillings: multitudes of men and women, all eager to accept a legacy of a million, live and die without having ever possessed five pounds at one time, although beggars have died in rags on mattresses stuffed with gold which they accumulated because they desired it enough to nerve them to get it and keep it. The economists who discovered that demand created supply soon had to limit the proposition to “effective demand,” which turned out, in the final analysis, to mean nothing more than supply itself; and this holds good in politics, morals, and all other departments as well: the actual supply is the measure of the effective demand; and the mere aspirations and professions produce nothing. No community has ever yet passed beyond the initial phases in which its pugnacity and fanaticism enabled it to found a nation, and its cupidity to establish and develop a commercial civilization. Even these stages have never been attained by public spirit, but always by intolerant wilfulness and brute force. Take the Reform Bill of 1832 as an example of a conflict between two sections of educated Englishmen concerning a political measure which was as obviously necessary and inevitable as any political measure has ever been or is ever likely to be. It was not passed until the gentlemen of Birmingham had made arrangements to cut the throats of the gentlemen of St. James’s parish in due military form. It would not have been passed to this day if there had been no force behind it except the logic and public conscience of the Utilitarians. A despotic ruler with as much sense as Queen Elizabeth would have done better than the mob of grownup Eton boys who governed us then by privilege, and who, since the introduction of practically Manhood Suffrage in 1884, now govern us at the request of proletarian democracy.

At the present time we have, instead of the Utilitarians, the Fabian Society, with its peaceful, constitutional, moral, economical policy of Socialism, which needs nothing for its bloodless and benevolent realization except that the English people shall understand it and approve of it. But why are the Fabians well spoken of in circles where thirty years ago the word Socialist was understood as equivalent to cutthroat and incendiary? Not because the English have the smallest intention of studying or adopting the Fabian policy, but because they believe that the Fabians, by eliminating the element of intimidation from the Socialist agitation, have drawn the teeth of insurgent poverty and saved the existing order from the only method of attack it really fears. Of course, if the nation adopted the Fabian policy, it would be carried out by brute force exactly as our present property system is. It would become the law; and those who resisted it would be fined, sold up, knocked on the head by policemen, thrown into prison, and in the last resort “executed” just as they are when they break the present law. But as our proprietary class has no fear of that conversion taking place, whereas it does fear sporadic cutthroats and gunpowder plots, and strives with all its might to hide the fact that there is no moral difference whatever between the methods by which it enforces its proprietary rights and the method by which the dynamitard asserts his conception of natural human rights, the Fabian Society is patted on the back just as the Christian Social Union is, whilst the Socialist who says bluntly that a social revolution can be made only as all other revolutions have been made, by the people who want it killing, coercing, and intimidating the people who dont want it, is denounced as a misleader of the people, and imprisoned with hard labor to show him how much sincerity there is in the objection of his captors to physical force.

Are we then to repudiate Fabian methods, and return to those of