This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1922 edition. Excerpt: … CHAPTER TEN How the Country House and Coketown became the utopias of the Modern Age; and how they made the world over in their image. CHAPTER TEN 1 Now that we have ransacked the literature of ideal commonwealths for examples of the utopian vision and the utopian method, there remains another class of utopias which has still to be reckoned with, in order to make our tally complete. All the utopias that we have dealt with so far have been filtered through an individual mind, and whereas, like any other piece of literature, they grew out of a certain age and tradition of thought, it is dangerous to overrate their importance either as mirrors of the existing order or as projectors of a new order. While again and again the dream of a utopian in one age has become the reality of the next, as O’Shaughnessy sings in his famous verses, the exact connection between the two can only be guessed at, and rarely, I suppose, can it be traced. It would be a little foolish to attempt to prove that the inventor of the modern incubator was a student of Sir Thomas More. Up to the present the idola which have exercised the most considerable influence upon the actual life of the community are such as have been partly expressed in & hundred works and never perhaps fully expressed in one. In order to distinguish these idola from those that have occupied us till now, we should perhaps call them collective utopias or social myths. There is a considerable literature that relates to these myths in French, one of the best known works being M. George Sorel’s Reflections on Violence; and in practice it is sometimes rather hard to tell where the Utopia leaves off and the social myth begins. The history of mankind’s social myths has still in the main to be written….
