Chapter 7 : Dawn of a New Epoch
Perhaps some of my readers may think that the above title is not a correct one: it may be said, a new epoch is always dawning, change is always going on, and it goes on so gradually that we do not know when we are out of an old epoch and into a new one. There is truth in that, at least to this extent, that no age can see itself: we must stand some way off before the confused picture with its rugged surface can resolve itself into its due order, and seem to be something with a definite purpose carried through all its details. Nevertheless, when we look back on history we do distinguish periods in the lapse of time that are not merely arbitrary ones, we note the early growth of the ideas which are to form the new order of things, we note their development into the transitional period, and finally the new epoch is revealed to us bearing in its full development, unseen as yet, the seeds of the newer order still which shall transform it in its turn into something else. (From : Marxists.org.)

Chapter 6 : Useful Work Versus Useless Toil
The above title may strike some of my readers as strange. It is assumed by most people nowadays that all work is useful, and by most well-to-to people that all work is desirable. Most people, well-to- do or not, believe that, even when a man is doing work which appears to be useless, he is earning his livelihood by it--he is "employed," as the phrase goes; and most of those who are well-to-do cheer on the happy worker with congratulations and praises, if he is only "industrious" enough and deprives himself of all pleasure and holidays in the sacred cause of labor. In short, it has become an article of the creed of modern morality that all labor is good in itself--a convenient belief to those who live on the labor of others. But as to those on whom they live, I recommend them not to take it on trust, but to look into the matter a little deeper. Let us grant, first, that the race of man must either labor or perish. Nature does not give us our livelihood gratis; we... (From : Marxists.org.)

Chapter 5 : The Aims of Art
In considering the Aims of Art, that is, why men toilsomely cherish and practice Art, I find myself compelled to generalize from the only specimen of humanity of which I know anything; to wit, myself. Now, when I think of what it is that I desire, I find that I can give it no other name than happiness. I want to be happy while I live; for as for death, I find that, never having experienced it, I have no conception of what it means, and so cannot even bring my mind to bear upon it. I know what it is to live; I cannot even guess what it is to be dead. Well, then, I want to be happy, and even sometimes, say generally, to be merry; and I find it difficult to believe that that is not the universal desire: so that, whatever tends towards that end I cherish with all my best endeavor. Now, when I consider my life further, I find out, or seem to, that it is under the influence of two dominating moods, which for lack of better words I must call the mood of energy and the mood of idl... (From : Marxists.org.)

Chapter 4 : The Hopes Of Civilization
Every age has had its hopes, hopes that look to something beyond the life of the age itself, hopes that try to pierce into the future; and, strange to say, I believe that those hopes have been stronger not in the heyday of the epoch which has given them birth, but rather in its decadence and times of corruption: in sober truth it may well be that these hopes are but a reflection in those that live happily and comfortably of the vain longings of those others who suffer with little power of expressing their sufferings in an audible voice: when all goes well the happy world forgets these people and their desires, sure as it is that their woes are not dangerous to them the wealthy: whereas when the woes and grief of the poor begin to rise to a point beyond the endurance of men, fear conscious or unconscious falls upon the rich, and they begin to look about them to see what there may be among the elements of their society which may be used as palliatives for the misery which, long... (From : Marxists.org.)

Chapter 3 : Feudal England
It is true that the Norman Conquest found a certain kind of feudality in existence in England--a feudality which was developed from the customs of the Teutonic tribes with no admixture of Roman law; and also that even before the Conquest this country was slowly beginning to be mixed up with the affairs of the Continent of Europe, and that not only with the kindred nations of Scandinavia, but with the Romanized countries also. But the Conquest of Duke William did introduce the complete Feudal system into the country; and it also connected it by strong bonds to the Romanized countries, and yet by so doing laid the first foundations of national feeling in England. The English felt their kinship with the Norsemen or the Danes, and did not suffer from their conquests when they had become complete, and when, consequently, mere immediate violence had disappeared from them; their feeling was tribal rather than national; but they could have no sense of tribal unity with the varied popul... (From : Marxists.org.)

Whigs, Democrats, And Socialists
What is the state of parties in England to-day? How shall we enumerate them? The Whigs, who stand first on the list in my title, are considered generally to be the survival of an old historical party once looked on as having democratic tendencies, but now the hope of all who would stand soberly on the ancient ways. Besides these, there are Tories also, the descendants of the stout defenders of Church and State and the divine right of kings. Now, I don't mean to say but that at the back of this ancient name of Tory there lies a great mass of genuine Conservative feeling, held by people who, if they had their own way, would play some rather fantastic tricks, I fancy; nay, even might in the course of time be somewhat rough with such people as ... (From : Marxists.org.)

Signs of Change is a collection of talks and writing for the Commonweal produced by William Morris during the 1880s, and first published as a book in 1888. Together they make the best summaries of William Morris's fusion of Marxism with his deep knowledge of medieval history and his unique ideas on art and the nature of work. This version is taken from the from the 1896 Longmans, Green, and Co. edition, originally prepared by David Price for Project Gutenberg, and converted to XHTML by Graham Seaman. Introduction by Graham Seaman, 9th May 2003... (From : Marxists.org.)

How We Live And How We Might Live
1. HOW WE LIVE AND HOW WE MIGHT LIVE The word Revolution, which we Socialists are so often forced to use, has a terrible sound in most people's ears, even when we have explained to them that it does not necessarily mean a change accompanied by riot and all kinds of violence, and cannot mean a change made mechanically and in the teeth of opinion by a group of men who have somehow managed to seize on the executive power for the moment. Even when we explain that we use the word revolution in its etymological sense, and mean by it a change in the basis of society, people are scared at the idea of such a vast change, and beg that you will speak of reform and not revolution. As, however, we Socialists do not at all mean by our word revolution wha... (From : Marxists.org.)