But something more fundamental can be argued from the spirit of the works themselves, and in particular from a renewed scrutiny of the same high-modernist celebration of the self that the anti-political critics adduced to support a notion of the modernists' subjectivism (in this, they joined hands with the Stalinist tradition). I want, however, to propose the alternative proposition that modernism's introspective probing of the deeper impulses of consciousness, and even of the unconscious itself, was always accompanied by a Utopian sense of the impending transformation or transfiguration of the "self" in question. "You have to change your life!"Rilke's archaic Greek torso tells him paradigmatically; and D. H. Lawrence is filled with intimations of this momentous new sea change from which new people are sure to emerge. What we now have to grasp is that those feelings, expressed in connection with the self, could only come into being in correlation with a similar feeling about society and the object world itself. It is because that object world, in the throes of industrialization and modernization, seems to tremble at the brink of an equally momentous and even Utopian transformation that the "self" can also be felt to be on the point of change. For this is not merely the moment of Taylorization and the new factories; it also marks the emergence of most of Europe into a parliamentary system in which new and vast working-class parties play their part for the first time, and feel themselves, particularly in Germany, on the point of achieving hegemony. Perry Anderson has argued persuasively that modernism in the arts (although he rejects the category of modernism as such for other reasons) is intimately related to the winds of change blowing from the great new radical social movements. High modernism does not express those values as such; rather it emerges in a space opened by them, and its formal values of the New and of innovation, along with its Utopian sense of the transfiguration of the self and the world, are, in ways that remain to be explored, very much to be seen as echoes and resonances of the hopes and optimism of that great period dominated by the Second International. As for the works themselves, John Berger's exemplary essays on cubism goffer a more detailed analysis of the way in which this seemingly very formalist new painting is infused by a Utopian spirit that will be crushed by the grisly uses of industrialization on the battlefields of World War I. This new Utopianism is only in part a glorification of new machinery, as in futurism; it expresses itself across a gamut of impulses and excitement that ultimately touch on the impending transformation of society itself.