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 revolution or through defeat the release of fresh poietic power. The process, of course, is not in its entirety simple; it may be masked by the fact that one department of activity may be in its poietic stage, while another is in a phase of realisation. In the United States of America, for example, during the nineteenth century, there was great poietic activity in industrial organisation, and none whatever in political philosophy; but a careful analysis of the history of any period will show the rhythm almost invariably present, and the initial problem before the Utopian philosopher, therefore, was whether this was an inevitable alternation, whether human progress was necessarily a series of developments, collapses, and fresh beginnings, after an interval of disorder, unrest, and often great unhappiness, or whether it was possible to maintain a secure, happy, and progressive State beside an unbroken flow of poietic activity.

Clearly they decided upon the second alternative. If, indeed, I am listening to my Utopian self, then they not only decided the problem could be solved, but they solved it.

He tells me how they solved it.

A modern Utopia differs from all the older Utopias in its recognition of the need of poietic activities—one sees this new consideration creeping into thought for the first time in the phrasing of Comte's insistence that "spiritual" must precede political reconstruction, and in his admission of the necessity of recurrent books and poems about Utopias—and at first this recognition appears to admit only an added complication to a problem already unmanageably complex.