A Modern Utopia - H. G. Wells (best color ebook reader txt) 📗
- Author: H. G. Wells
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rising standard of comfort and circumspection it is unlikely that
the birth-rate will ever rise very greatly again. The Utopians will
hold that if you keep the children from profitable employment for
the sake of the future, then, if you want any but the exceptionally
rich, secure, pious, unselfish, or reckless to bear children freely,
you must be prepared to throw the cost of their maintenance upon the
general community.
In short, Utopia will hold that sound childbearing and rearing is a
service done, not to a particular man, but to the whole community,
and all its legal arrangements for motherhood will be based on that
conception.
Section 4
And after these preliminaries we must proceed to ask, first, what
will be the Utopian marriage law, and then what sort of customs and
opinions are likely to be superadded to that law?
The trend of our reasoning has brought us to the conclusion that the
Utopian State will feel justified in intervening between men and
women on two accounts, first on account of paternity, and secondly
on account of the clash of freedoms that may otherwise arise. The
Utopian State will effectually interfere with and prescribe
conditions for all sorts of contract, and for this sort of contract
in particular it will be in agreement with almost every earthly
State, in defining in the completest fashion what things a man or
woman may be bound to do, and what they cannot be bound to do. From
the point of view of a statesman, marriage is the union of a man
and woman in a manner so intimate as to involve the probability of
offspring, and it is of primary importance to the State, first in
order to secure good births, and secondly good home conditions, that
these unions should not be free, nor promiscuous, nor practically
universal throughout the adult population.
Prolific marriage must be a profitable privilege. It must occur only
under certain obvious conditions, the contracting parties must be in
health and condition, free from specific transmissible taints, above
a certain minimum age, and sufficiently intelligent and energetic
to have acquired a minimum education. The man at least must be
in receipt of a net income above the minimum wage, after any
outstanding charges against him have been paid. All this much
it is surely reasonable to insist upon before the State becomes
responsible for the prospective children. The age at which men and
women may contract to marry is difficult to determine. But if we
are, as far as possible, to put women on an equality with men, if we
are to insist upon a universally educated population, and if we are
seeking to reduce the infantile death-rate to zero, it must be much
higher than it is in any terrestrial State. The woman should be at
least one-and-twenty; the man twenty-six or twenty-seven.
One imagines the parties to a projected marriage first obtaining
licenses which will testify that these conditions are satisfied.
From the point of view of the theoretical Utopian State, these
licenses are the feature of primary importance. Then, no doubt, that
universal register at Paris would come into play. As a matter of
justice, there must be no deception between the two people, and the
State will ensure that in certain broad essentials this is so. They
would have to communicate their joint intention to a public office
after their personal licenses were granted, and each would be
supplied with a copy of the index card of the projected mate, on
which would be recorded his or her age, previous marriages, legally
important diseases, offspring, domiciles, public appointments,
criminal convictions, registered assignments of property, and so
forth. Possibly it might be advisable to have a little ceremony for
each party, for each in the absence of the other, in which this
record could be read over in the presence of witnesses, together
with some prescribed form of address of counsel in the matter. There
would then be a reasonable interval for consideration and withdrawal
on the part of either spouse. In the event of the two people
persisting in their resolution, they would after this minimum
interval signify as much to the local official and the necessary
entry would be made in the registers. These formalities would be
quite independent of any religious ceremonial the contracting
parties might choose, for with religious belief and procedure the
modern State has no concern.
So much for the preliminary conditions of matrimony. For those men
and women who chose to ignore these conditions and to achieve any
sort of union they liked the State would have no concern, unless
offspring were born illegitimately. In that case, as we have
already suggested, it would be only reasonable to make the parents
chargeable with every duty, with maintenance, education, and so
forth, that in the normal course of things would fall to the State.
It would be necessary to impose a life assurance payment upon these
parents, and to exact effectual guarantees against every possible
evasion of the responsibility they had incurred. But the further
control of private morality, beyond the protection of the immature
from corruption and evil example, will be no concern of the State’s.
When a child comes in, the future of the species comes in; and
the State comes in as the guardian of interests wider than the
individual’s; but the adult’s private life is the entirely private
life into which the State may not intrude.
Now what will be the nature of the Utopian contract of
matrimony?
From the first of the two points of view named above, that of
parentage, it is obvious that one unavoidable condition will be the
chastity of the wife. Her infidelity being demonstrated, must at
once terminate the marriage and release both her husband and the
State from any liability for the support of her illegitimate
offspring. That, at any rate, is beyond controversy; a marriage
contract that does not involve that, is a triumph of metaphysics
over common sense. It will be obvious that under Utopian conditions
it is the State that will suffer injury by a wife’s misconduct, and
that a husband who condones anything of the sort will participate in
her offence. A woman, therefore, who is divorced on this account
will be divorced as a public offender, and not in the key of a
personal quarrel; not as one who has inflicted a private and
personal wrong. This, too, lies within the primary implications of
marriage.
Beyond that, what conditions should a marriage contract in Utopia
involve?
A reciprocal restraint on the part of the husband is clearly of no
importance whatever, so far as the first end of matrimony goes, the
protection of the community from inferior births. It is no wrong to
the State. But it does carry with it a variable amount of emotional
offence to the wife; it may wound her pride and cause her violent
perturbations of jealousy; it may lead to her neglect, her solitude
and unhappiness, and it may even work to her physical injury. There
should be an implication that it is not to occur. She has bound
herself to the man for the good of the State, and clearly it is
reasonable that she should look to the State for relief if it does
occur. The extent of the offence given her is the exact measure
of her injury; if she does not mind nobody minds, and if her
self-respect does not suffer nothing whatever is lost to the world;
and so it should rest with her to establish his misconduct, and, if
she thinks fit, to terminate the marriage.
A failure on either side to perform the elementary duties of
companionship, desertion, for example, should obviously give the
other mate the right to relief, and clearly the development of any
disqualifying habit, drunkenness, or drug-taking, or the like, or
any serious crime or acts of violence, should give grounds for a
final release. Moreover, the modern Utopian State intervenes between
the sexes only because of the coming generation, and for it to
sustain restrictions upon conduct in a continually fruitless
marriage is obviously to lapse into purely moral intervention. It
seems reasonable, therefore, to set a term to a marriage that
remains childless, to let it expire at the end of three or four or
five unfruitful years, but with no restriction upon the right of
the husband and wife to marry each other again.
These are the fairly easy primaries of this question. We now come to
the more difficult issues of the matter. The first of these is the
question of the economic relationships of husband and wife, having
regard to the fact that even in Utopia women, at least until they
become mothers, are likely to be on the average poorer than men. The
second is the question of the duration of a marriage. But the two
interlock, and are, perhaps, best treated together in one common
section. And they both ramify in the most complicated manner into
the consideration of the general morale of the community.
Section 5
This question of marriage is the most complicated and difficult in
the whole range of Utopian problems. But it is happily not the most
urgent necessity that it should be absolutely solved. The urgent and
necessary problem is the ruler. With rulers rightly contrived and a
provisional defective marriage law a Utopia may be conceived as
existing and studying to perfect itself, but without rulers a Utopia
is impossible though the theory of its matrimony be complete. And
the difficulty in this question is not simply the difficulty of a
complicated chess problem, for example, in which the whole tangle
of considerations does at least lie in one plane, but a series of
problems upon different levels and containing incommensurable
factors.
It is very easy to repeat our initial propositions, to recall that
we are on another planet, and that all the customs and traditions of
the earth are set aside, but the faintest realisation of that
demands a feat of psychological insight. We have all grown up into
an invincible mould of suggestion about sexual things; we regard
this with approval, that with horror, and this again with contempt,
very largely because the thing has always been put to us in this
light or that. The more emancipated we think ourselves the more
subtle are our bonds. The disentanglement of what is inherent in
these feelings from what is acquired is an extraordinary complex
undertaking. Probably all men and women have a more or less powerful
disposition to jealousy, but what exactly they will be jealous about
and what exactly they will suffer seems part of the superposed
factor. Probably all men and women are capable of ideal emotions and
wishes beyond merely physical desires, but the shape these take are
almost entirely a reaction to external images. And you really cannot
strip the external off; you cannot get your stark natural man,
jealous, but not jealous about anything in particular, imaginative
without any imaginings, proud at large. Emotional dispositions can
no more exist without form than a man without air. Only a very
observant man who had lived all over the planet Earth, in all sorts
of social strata, and with every race and tongue, and who was
endowed with great imaginative insight, could hope to understand the
possibilities and the limitations of human plasticity in this
matter, and say what any men and any women could be induced to do
willingly, and just exactly what no man and no woman could stand,
provided one had the training of them. Though very young men will
tell you readily enough. The proceedings of other races and other
ages do not seem to carry conviction; what our ancestors did, or
what the Greeks or
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