An age which breeds a world of uninteresting people whose only purpose in life is working for their living is condemned on the face of it. And it is just here that the association between your artist and your "labouring man" becomes physiologically evident. The labourer shows quite clearly that he regards his labour as a degradation, a burden, an interruption to life, a necessary evil.
The rôle of the capitalist-hired preacher is to condemn him for this and to regret the departure from the scene of that imaginary and extremely ridiculous figure, the worker who "took pleasure in his work." If there ever have been such people, they ought, as Wilde says, to be thoroughly ashamed of themselves. Any person who enjoys being turned into a machine for the best part of his days and regards it with pride, is no better than a blackleg or a scab—not a "scab" in regard to a little company of strikers, but a "scab" in regard to the human race; for he is one who denies that life in itself, life with all its emotional, intellectual and imaginative possibilities, can be endured without the gross, coarsening, dulling "anaesthetic" of money-making toil.
This is the word that the social revolution wanted—the word so much more to the point than discourses upon justice and equality and charity. And it is precisely here that the wage-earners of our present system are in harmony with the "intellectuals."
The "wage-earners," or those among them who have in them something more than the souls of scabs, despise and loathe their enforced labour. The artist also despises the second-rate tasks set him by the stupidity and bad taste of his middle-class masters.
The only persons in the community who are really happy in their life's work, as they fantastically call it, are those commercial ruffians whose brutal, self-righteous, puritanical countenances one is swamped by—as if by a flood of suffocating mediocrity—in the streets of all our modern cities.
Oscar Wilde is perfectly right. We are living in an age when the world for the first time in its history is literally under the rule of the stupidest, dullest, least intelligent and least admirable of all the classes in the community. Wilde's "Soul of Man" is the condemnation—let us hope the effective condemnation—of this epoch in the journey of the race.
The odium which France—always the protector of civilisation—has stamped upon the word "bourgeois" is no mere passing levity of an irresponsible Latin Quarter. It is the judgment of classic taste—the taste of the great artists and poets of all ages—upon the worst type of person, the type most pernicious to true human happiness, that has ever yet appeared upon the planet. And it is this type, the commercial type, the type that loves the money-making toil it is engaged upon, which rules over us now with an absolute authority, and creates our religion, our morality, our pleasures, our pastimes, our literature and our art.
Oscar Wilde must be forgiven everything in his gay impertinence which may jar upon our more sensitive moments, when one considers what he has done in dragging this great issue into the light and making it clear. He shows that what we have against us is not so much a system of society or a set of laws, as a definite and contemptible type of human character.
Democracy may well appear the most hopeless and lamentable failure in the government of men that history has ever known—but this is only due to the fact that the working classes have until now meekly and mildly received from the commercial classes their notions as to what democracy means.
No one could suppose for a moment that such a thing as the puritanical censorship of art and letters which now hangs, like a leaden weight, round the neck of every writer of original power, would be thrust upon us by the victims of sweatshops and factories. It is thrust upon us, like everything else which is degrading and uncivilised in our present system, by the obstinate stupidity and silly sentiment of the self-righteous middle class, the opponents of everything that is joyous and interesting and subtle and imaginative. It is devoutly to be hoped that, when the revolution arrives, the human persons who force their way to the top and guide the volcanic eruption will be such persons as are absolutely free from every kind of middle-class scruple.