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Aldous Huxley (1894-1963)
Here's my abridgement:
In the meantime, however, it seems worth while at least to mention the most serious defect in the story, which is this. The Savage is offered only two alternatives, an insane life in Utopia, or the life of a primitive in an Indian village, a life more human in some respects, but in others hardly less queer and abnormal. ... Today I feel no wish to demonstrate that sanity is impossible. ... If I were now to rewrite the book, I would offer the Savage a third alternative. Between the utopian and the primitive horns of his dilemma would lie the possibility of sanity -- a possibility already actualized, to some extent, in a community of exiles and refugees from the Brave New World, living within the borders of the Reservation. In this community economics would be decentralist and Henry-Georgian, politics Kropotkinesque cooperative. Science and technology would be used as though, like the Sabbath, they had been made for man, not (as at present and still more so in the Brave New World) as though man were to be adapted and enslaved to them. Religion would be the conscious and intelligent pursuit of man's Final End, the unitive knowledge of the immanent Tao or Logos, the transcendent Godhead or Brahman. And the prevailing philosophy of life would be a kind of Higher Utilitarianism, in which the Greatest Happiness principle would be secondary to the Final End principle -- the first question to be asked and answered in every contingency of life being: "How will this thought or action contribute to, or interfere with, the achievement, by me and the greatest possible number of other individuals, of man's Final End?"
.... and here
is the Foreword, in full:
Chronic remorse, as all the moralists are agreed, is a most undesirable sentiment. If you have behaved badly, repent, make what amends you can and address yourself to the task of behaving better next time. On no account brood over your wrong-doing. Rolling in the muck is not the best way of getting clean.
Art also has its morality, and many of the rules of this morality are the same as, or at least analogous to, the rules of ordinary ethics. Remorse, for example, is as undesirable in relation to our bad art as it is in relation to our bad behaviour. The badness should be hunted out, acknowledged and, if possible, avoided in the future. To pore over the literary shortcomings of twenty years ago, to attempt to patch a faulty work into the perfection it missed at its first execution, to spend one's middle age in trying to mend the artistic sins committed and bequeathed by that different person who was oneself in youth -- all this is surely vain and futile. And that is why this new Brave New World is the same as the old one. Its defects as a work of art are considerable; but in order to correct them I should have to rewrite the book -- and in the process of rewriting, as an older, other person, I should probably get rid not only of some of the faults of the story, but also of such merits as it originally possessed. And so, resisting the temptation to wallow in artistic remorse, I prefer to leave both well and ill alone and to think about something else.
In the meantime, however, it seems worth while at least to mention the most serious defect in the story, which is this. The Savage is offered only two alternatives, an insane life in Utopia, or the life of a primitive in an Indian village, a life more human in some respects, but in others hardly less queer and abnormal. At the time the book was written this idea, that human beings are given free will in order to choose between insanity on the one hand and lunacy on the other, was one that I found amusing and regarded as quite possibly true. For the sake, however, of dramatic effect, the Savage is often permitted to speak more rationally than his upbringing among the practitioners of a religion that is half fertility cult and half Penitente ferocity would actually warrant. Even his acquaintance with Shakespeare would not in reality justify such utterances. And at the close, of course, he is made to retreat from sanity; his native Penitente-ism reasserts its authority and he ends in maniacal self-torture and despairing suicide. "And so they died miserably ever after" -- much to the reassurance of the amused, Pyrrhonic aesthete who was the author of the fable.
Today I feel no wish to demonstrate that sanity is impossible. On the contrary, though I remain no less sadly certain than in the past that sanity is a rather rare phenomenon, I am convinced that it can be achieved and would like to see more of it. For having said so in several recent books and, above all, for having compiled an anthology of what the sane have said about sanity and the means whereby it can be achieved, I have been told by an eminent academic critic that I am a sad symptom of the failure of an intellectual class in time of crisis. The implication being, I suppose, that the professor and his colleagues are hilarious symptoms of success. The benefactors of humanity deserve due honour and commemoration. Let us build a Pantheon for professors. It should be located among the ruins of one of the gutted cities of Europe or Japan, and over the entrance to the ossuary I would inscribe, in letters six or seven feet high, the simple words: SACRED TO THE MEMORY OF THE WORLD'S EDUCATORS. SI MONUMENTUM REQUIRIS CIRCUMSPICE.
But to return to the future . . . If I were now to rewrite the book, I would offer the Savage a third alternative. Between the utopian and the primitive horns of his dilemma would lie the possibility of sanity -- a possibility already actualized, to some extent, in a community of exiles and refugees from the Brave New World, living within the borders of the Reservation. In this community economics would be decentralist and Henry-Georgian, politics Kropotkinesque cooperative. Science and technology would be used as though, like the Sabbath, they had been made for man, not (as at present and still more so in the Brave New World) as though man were to be adapted and enslaved to them. Religion would be the conscious and intelligent pursuit of man's Final End, the unitive knowledge of the immanent Tao or Logos, the transcendent Godhead or Brahman. And the prevailing philosophy of life would be a kind of Higher Utilitarianism, in which the Greatest Happiness principle would be secondary to the Final End principle -- the first question to be asked and answered in every contingency of life being: "How will this thought or action contribute to, or interfere with, the achievement, by me and the greatest possible number of other individuals, of man's Final End?"
Brought up among the primitives, the Savage (in this hypothetical new version of the book) would not be transported to Utopia until he had had an opportunity of learning something at first hand about the nature of a society composed of freely co-operating individuals devoted to the pursuit of sanity. Thus altered, Brave New World would possess artistic and (if it is permissible to use so large a word in connection with a work of fiction) a philosophical completeness, which in its present form it evidently lacks.
But Brave New World is a book about the future and, whatever its artistic or philosophical qualities, a book about the future can interest us only if its prophecies look as though they might conceivably come true. From our present vantage point, fifteen years further down the inclined plane of modern history, how plausible do its prognostications seem? What has happened in the painful interval to confirm or invalidate the forecasts of 1931?
One vast and obvious failure of foresight is immediately apparent. Brave New World contains no reference to nuclear fission. That it does not is actually rather odd, for the possibilities of atomic energy had been a popular topic of conversation for years before the book was written. My old friend, Robert Nichols, had even written a successful play about the subject, and I recall that I myself had casually mentioned it in a novel published in the late twenties. So it seems, as I say, very odd that the rockets and helicopters of the seventh century of Our Ford should not have been powered by disintegrating nuclei. The oversight may not be excusable; but at least it can be easily explained. The theme of Brave New World is not the advancement of science as such; it is the advancement of science as it affects human individuals. The triumphs of physics, chemistry and engineering are tacitly taken for granted. The only scientific advances to be specifically described are those involving the application to human beings of the results of future research in biology, physiology and psychology. It is only by means of the sciences of life that the quality of life can be radically changed. The sciences of matter can be applied in such a way that they will destroy life or make the living of it impossibly complex and uncomfortable; but, unless used as instruments by the biologists and psychologists, they can do nothing to modify the natural forms and expressions of life itself. The release of atomic energy marks a great revolution in human history, but not (unless we blow ourselves to bits and so put an end to history) the final and most searching revolution.
This really revolutionary revolution is to be achieved, not in the external world, but in the souls and flesh of human beings. Living as he did in a revolutionary period, the Marquis de Sade very naturally made use of this theory of revolutions in order to rationalize his peculiar brand of insanity. Robespierre had achieved the most superficial kind of revolution, the political. Going a little deeper, Babeuf had attempted the economic revolution. Sade regarded himself as the apostle of the truly revolutionary revolution, beyond mere politics and economics -- the revolution in individual men, women and children, whose bodies were henceforward to become the common sexual property of all and whose minds were to be purged of all the natural decencies, all the laboriously acquired inhibitions of traditional civilization. Between sadism and the really revolutionary revolution there is, of course, no necessary or inevitable connection. Sade was a lunatic and the more or less conscious goal of his revolution was universal chaos and destruction. The people who govern the Brave New World may not be sane (in what may be called the absolute sense of the word); but they are not madmen, and their aim is not anarchy but social stability. It is in order to achieve stability that they carry out, by scientific means, the ultimate, personal, really revolutionary revolution. But meanwhile we are in the first phase of what is perhaps the penultimate revolution. Its next phase may be atomic warfare, in which case we do not have to bother with prophecies about the future. But it is conceivable that we may have enough sense, if not to stop fighting altogether, at least to behave as rationally as did our eighteenth-century ancestors. The unimaginable horrors of the Thirty Years War actually taught men a lesson, and for more than a hundred years the politicians and generals of Europe consciously resisted the temptation to use their military resources to the limits of destructiveness or (in the majority of conflicts) to go on fighting until the enemy was totally annihilated. They were aggressors, of course, greedy for profit and glory; but they were also conservatives, determined at all costs to keep their world intact, as a going concern. For the last thirty years there have been no conservatives; there have been only nationalistic radicals of the right and nationalistic radicals of the left. The last conservative statesman was the fifth Marquess of Lansdowne; and when he wrote a letter to the the Times, suggesting that the First World War should be concluded with a compromise, as most of the wars of the eighteenth century had been, the editor of that once conservative journal refused to print it. The nationalistic radicals had their way, with the consequences that we all know --Bolshevism, Fascism, inflation, depression, Hitler, the Second World War, the ruin of Europe and all but universal famine.
Assuming, then, that we are capable of learning as much from Hiroshima as our forefathers learned from Magdeburg, we may look forward to a period, not indeed of peace, but of limited and only partially ruinous warfare. During that period it may be assumed that nuclear energy will be harnessed to industrial uses. The result, pretty obviously, will be a series of economic and social changes unprecedented in rapidity and completeness. All the existing patterns of human life will be disrupted and new patterns will have to be improvised to conform with the nonhuman fact of atomic power. Procrustes in modern dress, the nuclear scientist will prepare the bed on which mankind must lie; and if mankind doesn't fit -- well, that will be just too bad for mankind. There will have to be some stretching and a bit of amputation -- the same sort of stretching and amputations as have been going on ever since applied science really got into its stride, only this time they will be a good deal more drastic than in the past. These far from painless operations will be directed by highly centralized totalitarian governments. Inevitably so; for the immediate future is likely to resemble the immediate past, and in the immediate past rapid technological changes, taking place in a mass-producing economy and among a population predominantly propertyless, have always tended to produce economic and social confusion. To deal with confusion, power has been centralized and government control increased. It is probable that all the world's governments will be more or less completely totalitarian even before the harnessing of atomic energy; that they will be totalitarian during and after the harnessing seems almost certain. Only a large-scale popular movement toward decentralization and self-help can arrest the present tendency toward statism. At present there is no sign that such a movement will take place.
There is, of course, no reason why the new totalitarianisms should resemble the old. Government by clubs and firing squads, by artificial famine, mass imprisonment and mass deportation, is not merely inhumane (nobody cares much about that nowadays), it is demonstrably inefficient and in an age of advanced technology, inefficiency is the sin against the Holy Ghost. A really efficient totalitarian state would be one in which the all-powerful executive of political bosses and their army of managers control a population of slaves who do not have to be coerced, because they love their servitude. To make them love it is the task assigned, in present-day totalitarian states, to ministries of propaganda, news- paper editors and schoolteachers. But their methods are still crude and unscientific. The old Jesuits' boast that, if they were given the schooling of the child, they could answer for the man's religious opinions, was a product of wishful thinking. And the modern pedagogue is probably rather less efficient at conditioning his pupils' reflexes than were the reverend fathers who educated Voltaire. The greatest triumphs of propaganda have been accomplished, not by doing something, but by refraining from doing. Great is truth, but still greater, from a practical point of view, is silence about truth. By simply not mentioning certain subjects, by lowering what Mr. Churchill calls an "iron curtain" between the masses and such facts or arguments as the local political bosses regard as undesirable, totalitarian propagandists have influenced opinion much more effectively than they could have done by the most eloquent denunciations, the most compelling of logical rebuttals. But silence is not enough. If persecution, liquidation and the other symptoms of social friction are to be avoided, the positive sides of propaganda must be made as effective as the negative. The most important Manhattan Projects of the future will be vast government-sponsored enquiries into what the politicians and the participating scientists will call "the problem of happiness" -- in other words, the problem of making people love their servitude. Without economic security, the love of servitude cannot possibly come into existence; for the sake of brevity, I assume that the all-powerful executive and its managers will succeed in solving the problem of permanent security. But security tends very quickly to be taken for granted. Its achievement is merely a superficial, external revolution. The love of servitude cannot be established except as the result of a deep, personal revolution in human minds and bodies. To bring about that revolution we require, among others, the following discoveries and inventions.
All things considered it looks as though Utopia were far closer to us than anyone, only fifteen years ago, could have imagined. Then, I projected it six hundred years into the future. Today it seems quite possible that the horror may be upon us within a single century. That is, if we refrain from blowing ourselves to smithereens in the interval. Indeed, unless we choose to decentralize and to use applied science, not as the end to which human beings are to be made the means, but as the means to producing a race of free individuals, we have only two alternatives to choose from: either a number of national, militarized totalitarianisms, having as their root the terror of the atomic bomb and as their consequence the destruction of civilization (or, if the warfare is limited, the perpetuation of militarism); or else one supranational totalitarianism, called into existence by the social chaos resulting from rapid technological progress in general and the atomic revolution in particular, and developing, under the need for efficiency and stability, into the welfare-tyranny of Utopia. You pays your money and you takes your choice.
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Wealth and Want
... because democracy alone hasn't yet led to a society in which all can prosper