Edward Carpenter Quotes

I can see only one ultimate way out of the morass in which we are engulfed. The present commercial system will have to go, and there will have to be a return to the much simpler systems of co-operation be-longing to a bygone age ... To that condition, or something very like it, I am convinced we shall have to return if society is to survive. I say this after a long and close observation of life in many phases. ... This is what the miners, I think, in a dim, subconscious way, have already perceived, for they retain in their minds much of the primitive mentality of pre-civilization days.

The whole evil of commercial prostitution arises out of the domination of Man in matters of sex. Better indeed were a Saturnalia of free men and women than the spectacle which as it is our great cities present at night. Here in sex, the women's instincts are, as a rule, so clean, so direct, so well-rooted in the needs of the race, that except for man's domination they would scarcely have suffered this perversion.

Every human being grows up inside a sheath of custom, which enfolds it as the swathing clothes enfold the infant.

Granting, I say that competition has hitherto been the universal law, the last word, of nature, still if only one man should stand up and say, "It shall be so no more," if he should say, "It is not the last word of my nature, and my acts and life declare that it is not," then that so-called law would be at an end.

Love when felt at all deeply has an element of transcendentalism in it, which makes it the most natural thing in the world for the two lovers — even though drawn together by a passing sex-attraction — to swear eternal troth to each other; but there is something quite diabolic and mephistophelean in the practice of the Law, which creeping up behind, as it were, at this critical moment, and overhearing the two thus pledging themselves, claps its book together with a triumphant bang, and exclaims: "There now you are married and done for, for the rest of your natural lives."

The money-grubber has been floating with the great current of society, while the poor man has been swimming against it.

The law is in a sense the consolidated public opinion of society.

Government and laws and police then fall into their places - the earth gives her own laws; Democracy just begins to open her eyes and peep! and the rabble of unfaithful bishops, priests, generals, landlords, capitalists, lawyers, kings, queens. patronisers and polite idlers goes scuttling down into general oblivion; faithfulness emerges, self-reliance, self-help, passionate comradeship.

To keep a man (slave or servant) for your own advantage merely, to keep an animal that you may eat it, is a lie. You cannot look that man or animal in the face.

Real love is only possible in the freedom of society; and freedom is only possible when love is a reality. The subjection of sex-relations to legal conventions is an intolerable bondage, but of course it is a bondage inescapable as long as people are slaves to a merely physical desire. The two slaveries in fact form a sort of natural counterpoise, the one to the other. When love becomes sufficient of a reality to hold the sex-passion as its powerful yet willing servant, the absurdity of Law will be at an end.

Today these taboos and terrors still linger, many of them, in the form of conventions of morality, uneasy strivings of conscience, doubts and desperations of religion; but ultimately Man will emerge from all these things, FREE—familiar, that is, with them all, making use of all, allowing generously for the values of all, but hampered and bound by NONE. He will realize the inner meaning of the creeds and rituals of the ancient religions, and will hail with joy the fulfilment of their far prophecy down the ages—finding after all the long-expected Saviour of the world within his own breast, and Paradise in the disclosure there of the everlasting peace of the soul.

The commercial prostitution of love is the last outcome of our whole social system, and its most clear condemnation. It flaunts in our streets, it hides itself in the garment of respectability under the name of matrimony, it eats in actual physical disease and death right through our midst; it is fed by the oppression and the ignorance of women, by their poverty and denied means of livelihood, and by the hypocritical Puritanism which forbids them by millions not only to gratify but even to speak of their natural desires; and it is encouraged by the callousness of an age which has accustomed men to buy and sell for money every most precious thing — even the life-long labor of their brothers, therefore why not also the very bodies of their sisters?

Probably the respect or stigma attaching to particular classes of actions arose from the fact that these classes of actions were—or were thought to be—beneficial or injurious to the society of the time; but it is also clear that this good or bad name once created clings to the action long after the action has ceased in the course of social progress to be beneficial in the one case, or injurious in the other; and indeed long after the thinkers of the race have discovered the discrepancy. And so in a short time arises a great confusion in the popular mind between what is really good or evil for the race and what is reputed to be so—the bolder spirits who try to separate the two having to atone for this confusion by their own martyrdom.

There is no solution except the freedom of woman—which means of course also the freedom of the masses of the people, men and women, and the ceasing altogether of economic slavery. There is no solution which will not include the redemption of the terms “free woman” and “free love” to their true and rightful significance. Let every woman whose heart bleeds for the sufferings of her sex, hasten to declare herself and to constitute herself, as far as she possibly can, a free woman. Let her accept the term with all the odium that belongs to it; let her insist on her right to speak, dress, think, act, and above all to use her sex, as she deems best; let her face the scorn and ridicule; let her “lose her own life” if she likes; assured that only so can come deliverance, and that only when the free woman is honored will the prostitute cease to exist. And let every man who really would respect his counterpart, entreat her also to act so; let him never by word or deed tempt her to grant as a bargain what can only be precious as a gift; let him see her with pleasure stand a little aloof; let him help her to gain her feet; so at last, by what slight sacrifices on his part such a course may involve, will it dawn upon him that he has gained a real companion and helpmate on life’s journey.

Plato in his allegory of the soul—in the Phaedrus—though he apparently divides the passions which draw the human chariot into two classes, the heavenward and the earthward—figured by the white horse and the black horse respectively—does not recommend that the black horse should be destroyed or dismissed, but only that he (as well as the white horse) should be kept under due control by the charioteer. By which he seems to intend that there is a power in man which stands above and behind the passions, and under whose control alone the human being can safely move. In fact if the fiercer and so-called more earthly passions were removed, half the driving force would be gone from the chariot of the human soul. Hatred may be devilish at times—but after all the true value of it depends on what you hate, on the use to which the passion is put. Anger, though inhuman at one time is magnificent and divine at another. Obstinacy may be out of place in a drawing-room, but it is the latest virtue on a battlefield when an important position has to be held against the full brunt of the enemy. And Lust, though maniacal and monstrous in its aberrations, cannot in the last resort be separated from its divine companion, Love. To let the more amiable passions have entire sway notoriously does not do: to turn your cheek, too literally, to the smiter, is (pace Tolstoy) only to encourage smiting; and when society becomes so altruistic that everybody runs to fetch the coal-scuttle we feel sure that something has gone wrong. The white-washed heroes of our biographies with their many virtues and no faults do not please us. We have an impression that the man without faults is, to say the least, a vague, uninteresting being—a picture without light and shade—and the conventional semi-pious classification of character into good and bad qualities (as if the good might be kept and the bad thrown away) seems both inadequate and false.