Organisation or Dispossession?
WE HAVE seen how Hulme divided the requirements of the new classicism into technical reorganisation on the one hand, and a new moral outlook on the other; and how this moral outlook was based on the premises of original sin and the finite nature of man. 'The classical view', he says, 'is absolutely identical with the normal religious attitude. . . part of the fixed nature of man is the belief in the Deity.' And 'it is only by tradition and organisation that anything decent can be got out of man'. With these views Eliot was in complete agreement. In After Strange Gods he castigates equally D. H. Lawrence for his worship of sex and darkness, and Thomas Hardy for the 'unwholesome matter' he has to communicate. The new régime, he implies, will require a cleaning up of the romantic heresies, a mopping up of the 'spilt religion' which, said Hulme, romanticism essentially was. By implication, Eliot sees the sources of virtue and the sources of the imagination as lying far apart, for the latter is too closely attached to the irrational powers of the unconscious and the Strange Gods after which society has turned. The imagination has become corrupt: we must rely on the intellect and the 'sensibility'.
This dubiousness about the imagination, the feeling that the hiding-places of man's power were not necessarily allied