And yet this practical adaptability to human occasions was a trait upon which Clive himself seemed to set no value. His easy worldliness—as Felix thought it—was only one side of his character; and he preferred to indulge the other side—the side that was fantastically idealistic.
Perhaps it was because Felix had felt obliged to carry all his theories into practice, that some bounds had been set to his theorizing. No such bounds existed for Clive Bangs. The most extreme ideas that Felix had ever timidly cherished with regard to some free and happy society of the future, were commonplaces to Clive. His speculations roved boldly into Platonic, Nietzschean, and H. G. Wellsian spheres, and dwelt there as among solid realities.
They talked chiefly of love—of love in the future.
Sometimes Felix, too much allured and disturbed, had to protest that these were, after all, only dreams. One day at lunch Clive discoursed on freedom in love until Felix felt constrained to point out that human nature being what it is, jealousy—whether one liked it or not—was nevertheless a fact.
“Oh, yes,” Clive laughed. “I realize that the red-haired young woman at the settlement would find it difficult not to be jealous! In that sense, of course jealousy is a fact, and has to be taken into consideration. But we are free men at present, dealing with ideas, not with Jane and Sue—and as free men we are at liberty to inquire what kind of fact jealousy is. Witchcraft, too, was a fact—soberly attested by the greatest thinkers of the age. Anybody who didn’t believe in witchcraft was crazy, just like you and I. And jealousy is the same kind of fact—a socially-created fact. People are persuaded that it exists—that under certain circumstances it must exist. That’s all. How would I know when to be jealous, except that I am carefully taught what my rights of possession are and when they are infringed? It’s the old barbaric code, still handed down in talk and writing. And that’s why I am interested in the development of a new kind of talk and writing.”
It was specifically as this “new kind of talk and writing” that Clive discussed modern literature. He repudiated any preoccupation with literature as an art. It was to him a kind of social dynamics. It had been used to build up through the ages a vast system of “taboos”—and now it was being used to break them down again. In this work of social iconoclasm the chiefs were H. G. Wells, Shaw and Galsworthy—with Meredith as a breathless and stammering forerunner and Hardy as a blind prophet....
“Do you suppose the public knows what they are really up to?” Felix asked doubtfully.
“No. And it would hang them if it did. But fiction cuts deeper than any kind of argument. And it’s doing its work. Wait ten years.... The new younger generation won’t be like us, Felix—content to orate about these matters at luncheon. They will despise us, Felix! They will say we did nothing but talk.”
“Quite right, too,” said Felix.
“They will have heard our talk—talk—talk, and they will be sick of it. They will be all for action. And you and I, Felix, who will then be respectably married, you to your settlement Egeria and I to God knows whom, will be shocked at the younger generation. We will remember how prayerfully we planned to be unconventional, in what a mood of far-seeing social righteousness we went about breaking the commandments, and how, after all, we stopped on the way to discuss the matter more thoroughly, and ended by never doing anything at all—and we will be disgusted by the light-minded frivolity of those youngsters. Even our novels—instead of corrupting the youth of the land as we hope!—will probably be regarded by them as hopelessly old-fashioned. If we ever actually write them....”