Chesterton isn’t a Socialist—agreed! But now, as between us and the Master of Elibank or Sir Hugh Bell or any other Free Trade Liberal capitalist or landlord, which side is he on? You cannot have more than one fight going on in the political arena at the same time, because only one party or group of parties can win.
And going back for a moment to that point about a Utopia, I want one from Chesterton. Purely unhelpful criticism isn’t enough from a man of his size. It isn’t justifiable for him to go about sitting on other people’s Utopias. I appeal to his sense of fair play. I have done my best to reconcile the conception of a free and generous style of personal living with a social organisation that will save the world from the harsh predominance of dull, persistent, energetic, unscrupulous grabbers tempered only by the vulgar extravagance of their wives and sons. It isn’t an adequate reply to say that nobody stood treat there, and that the simple, generous people like to beat their own wives and children on occasion in a loving and intimate manner, and that they won’t endure the spirit of Mr. Sidney Webb.
There are some writers who are chiefly interesting in themselves, and some whom chance and the agreement of men have picked out as symbols and convenient indications of some particular group or temperament of opinions. To the latter it is that Sir Thomas More belongs. An age and a type of mind have found in him and his Utopia a figurehead and a token; and pleasant and honourable as his personality and household present themselves to the modern reader, it is doubtful if they would by this time have retained any peculiar distinction among the many other contemporaries of whom we have chance glimpses in letters and suchlike documents, were it not that he happened to be the first man of affairs in England to imitate the _Republic_ of Plato. By that chance it fell to him to give the world a noun and an adjective of abuse, “Utopian,” and to record how under the stimulus of Plato’s releasing influence the opening problems of our modern world presented themselves to the English mind of his time. For the most part the problems that exercised him are the problems that exercise us to-day, some of them, it may be, have grown up and intermarried, new ones have joined their company, but few, if any, have disappeared, and it is alike in his resemblances to and differences from the modern speculative mind that his essential interest lies.