ON THE ALLEGED OPTIMISM OF DICKENS In one of the plays of the decadent period, an intellectual expressed the atmosphere of his epoch by referring to Dickens as “a vulgar optimist.” I have in a previous chapter suggested something of the real strangeness of such a term. After all, the main matter of astonishment (or rather of admiration) is that optimism should be vulgar. In a world in which physical distress is almost the common lot, we actually complain that happiness is too common. In a world in which the majority is physically miserable we actually complain of the sameness of praise; we are bored with the abundance of approval. When we consider what the conditions of the vulgar really are, it is difficult to imagine a stranger or more splendid tribute to humanity than such a phrase as vulgar optimism. It is as if one spoke of “vulgar martyrdom” or “common crucifixion.” First, however, let it be said frankly that there is a foundation for the charge against Dickens which is implied in the phrase about vulgar optimism. It does not concern itself with Dickens’s confidence in the value of existence and the intrinsic victory of virtue; that is not optimism but religion. It is not concerned with his habit of making bright occasions bright, and happy stories happy; that is not optimism, but literature. Nor is it concerned even with his peculiar genius for the description of an almost bloated joviality; that is not optimism, it is simply Dickens. With all these higher variations of optimism I deal elsewhere. But over and above all these there is a real sense in which Dickens laid himself open to the accusation of vulgar optimism, and I desire to put the admission of this first, before the discussion that follows. Dickens did have a disposition to make his characters at all costs happy, or, to speak more strictly, he had a disposition to make them comfortable rather than happy. He had a sort of literary hospitality; he too often treated his characters as if they were his guests. From a host is always expected, and always ought to be expected as long as human civilization is healthy, a strictly physical benevolence, if you will, a kind of coarse benevolence. Food and fire and such things should always be the symbols of the man entertaining men; because they are the things which all men beyond question have in common. But something more than this is needed from the man who is imagining and making men, the artist, the man who is not receiving men, but rather sending them forth.