Use your common sense upon the proposition. When an artist takes the trouble to embody his emotions in an art form, he does so because he wishes to convey those emotions to other people; and insofar as he succeeds in doing that, he will change the emotions of the other people, and change their attitudes toward life and hence their actions. Is it not just as much “teaching” to proclaim the supremacy of the sensuous delights, as to proclaim the supremacy of reason, or of any system of reasoned thought? When an artist composes a song on the theme, “Let us eat, drink and be merry,” is he not setting forth a doctrine of life? If not, why does he not go ahead and eat, drink and be merry? Why does he trouble to give advice to you and me? When Keats writes, “A thing of beauty is a joy forever,” it is perfectly plain that he is making propaganda--and false propaganda, since standards of beauty are matters of fashion, varying with every social change. He is making propaganda when he declares that “Beauty is truth, truth beauty”--that is all Ye know on earth, and all ye need to know. Incidentally he is revealing to us that he has done very little thinking about either truth or beauty, but is content to use abstract words without meaning behind them. I have made clear, I hope, that I consider the art of Keats an exquisitely beautiful art, fine and clean, and a perfectly proper art for any lad to produce between the ages of twenty and twenty-four. There is a stage of naïve trust in instinct through which youth passes, especially poetical youth. But when this stage is continued into maturity then it becomes something entirely different, neither fine, nor clean, nor beautiful; it becomes stale self-indulgence, empty-minded irresolution, dawdling decadence. All those things manifested themselves in the later periods of Greek art, and they may be observed in our own period of the breakdown of capitalism. The Tory party came in the end to realize that there was nothing really dangerous in the poetry of this unhappy boy. Wise old Tories like Sir Walter Scott had known it from the beginning, and young Tories like Tennyson and Rossetti proclaimed it. Keats himself was no longer alive to offend them with his Cockney manners, so they took up his writings, and made them a bulwark of leisure-class culture in a stage of arrested mentality, a resource of critics who wish to keep the young from thinking about dangerous modern questions. But I venture the opinion that if this Cockney stable-keeper’s son had grown to manhood, he would have taken care of his own destiny, and seen to it that dilettanti idlers and aesthetic decadents should find no comfort in his name and example. His letters give abundant evidence of his capable mind, and assure us that if he had been blessed with health he would have matured into a thinker, even as John Milton, the great companion of his later days.