No More Learning

Stay, let me take breath
. . .

You imagine no doubt, gentlemen, that I want to amuse you. You are
mistaken in that, too. I am by no means such a mirthful person as you
imagine, or as you may imagine; however, irritated by all this babble
(and I feel that you are irritated) you think fit to ask me who I
am--then my answer is, I am a collegiate assessor. I was in the
service that I might have something to eat (and solely for that
reason), and when last year a distant relation left me six thousand
roubles in his will I immediately retired from the service and settled
down in my corner. I used to live in this corner before, but now I
have settled down in it. My room is a wretched, horrid one in the
outskirts of the town. My servant is an old country-woman, ill-natured
from stupidity, and, moreover, there is always a nasty smell about her.
I am told that the Petersburg climate is bad for me, and that with my
small means it is very expensive to live in Petersburg. I know all
that better than all these sage and experienced counsellors and
monitors. . . . But I am remaining in Petersburg; I am not going away
from Petersburg! I am not going away because . . . ech! Why, it is
absolutely no matter whether I am going away or not going away.

But what can a decent man speak of with most pleasure?

Answer: Of himself.

Well, so I will talk about myself.



II

I want now to tell you, gentlemen, whether you care to hear it or not,
why I could not even become an insect. I tell you solemnly, that I
have many times tried to become an insect. But I was not equal even to
that. I swear, gentlemen, that to be too conscious is an illness--a
real thorough-going illness. For man's everyday needs, it would have
been quite enough to have the ordinary human consciousness, that is,
half or a quarter of the amount which falls to the lot of a cultivated
man of our unhappy nineteenth century, especially one who has the fatal
ill-luck to inhabit Petersburg, the most theoretical and intentional
town on the whole terrestrial globe. (There are intentional and
unintentional towns. ) It would have been quite enough, for instance,
to have the consciousness by which all so-called direct persons and men
of action live. I bet you think I am writing all this from
affectation, to be witty at the expense of men of action; and what is
more, that from ill-bred affectation, I am clanking a sword like my
officer. But, gentlemen, whoever can pride himself on his diseases and
even swagger over them?

Though, after all, everyone does do that; people do pride themselves on
their diseases, and I do, may be, more than anyone. We will not
dispute it; my contention was absurd. But yet I am firmly persuaded
that a great deal of consciousness, every sort of consciousness, in
fact, is a disease. I stick to that. Let us leave that, too, for a
minute. Tell me this: why does it happen that at the very, yes, at the
very moments when I am most capable of feeling every refinement of all
that is "sublime and beautiful," as they used to say at one time, it
would, as though of design, happen to me not only to feel but to do
such ugly things, such that . . . Well, in short, actions that all,
perhaps, commit; but which, as though purposely, occurred to me at the
very time when I was most conscious that they ought not to be
committed. The more conscious I was of goodness and of all that was
"sublime and beautiful," the more deeply I sank into my mire and the
more ready I was to sink in it altogether. But the chief point was
that all this was, as it were, not accidental in me, but as though it
were bound to be so. It was as though it were my most normal
condition, and not in the least disease or depravity, so that at last
all desire in me to struggle against this depravity passed. It ended
by my almost believing (perhaps actually believing) that this was
perhaps my normal condition. But at first, in the beginning, what
agonies I endured in that struggle! I did not believe it was the same
with other people, and all my life I hid this fact about myself as a
secret. I was ashamed (even now, perhaps, I am ashamed): I got to the
point of feeling a sort of secret abnormal, despicable enjoyment in
returning home to my corner on some disgusting Petersburg night,
acutely conscious that that day I had committed a loathsome action
again, that what was done could never be undone, and secretly, inwardly
gnawing, gnawing at myself for it, tearing and consuming myself till at
last the bitterness turned into a sort of shameful accursed sweetness,
and at last--into positive real enjoyment! Yes, into enjoyment, into
enjoyment! I insist upon that. I have spoken of this because I keep
wanting to know for a fact whether other people feel such enjoyment? I
will explain; the enjoyment was just from the too intense consciousness
of one's own degradation; it was from feeling oneself that one had
reached the last barrier, that it was horrible, but that it could not
be otherwise; that there was no escape for you; that you never could
become a different man; that even if time and faith were still left you
to change into something different you would most likely not wish to
change; or if you did wish to, even then you would do nothing; because
perhaps in reality there was nothing for you to change into.

And the worst of it was, and the root of it all, that it was all in
accord with the normal fundamental laws of over-acute consciousness,
and with the inertia that was the direct result of those laws, and that
consequently one was not only unable to change but could do absolutely
nothing. Thus it would follow, as the result of acute consciousness,
that one is not to blame in being a scoundrel; as though that were any
consolation to the scoundrel once he has come to realise that he
actually is a scoundrel. But enough. . . . Ech, I have talked a lot of
nonsense, but what have I explained? How is enjoyment in this to be
explained? But I will explain it. I will get to the bottom of it!
That is why I have taken up my pen. . . .

I, for instance, have a great deal of AMOUR PROPRE. I am as suspicious
and prone to take offence as a humpback or a dwarf. But upon my word I
sometimes have had moments when if I had happened to be slapped in the
face I should, perhaps, have been positively glad of it. I say, in
earnest, that I should probably have been able to discover even in that
a peculiar sort of enjoyment--the enjoyment, of course, of despair; but
in despair there are the most intense enjoyments, especially when one
is very acutely conscious of the hopelessness of one's position. And
when one is slapped in the face--why then the consciousness of being
rubbed into a pulp would positively overwhelm one. The worst of it is,
look at it which way one will, it still turns out that I was always the
most to blame in everything. And what is most humiliating of all, to
blame for no fault of my own but, so to say, through the laws of
nature. In the first place, to blame because I am cleverer than any of
the people surrounding me. (I have always considered myself cleverer
than any of the people surrounding me, and sometimes, would you believe
it, have been positively ashamed of it. At any rate, I have all my
life, as it were, turned my eyes away and never could look people
straight in the face. ) To blame, finally, because even if I had had
magnanimity, I should only have had more suffering from the sense of
its uselessness. I should certainly have never been able to do
anything from being magnanimous--neither to forgive, for my assailant
would perhaps have slapped me from the laws of nature, and one cannot
forgive the laws of nature; nor to forget, for even if it were owing to
the laws of nature, it is insulting all the same. Finally, even if I
had wanted to be anything but magnanimous, had desired on the contrary
to revenge myself on my assailant, I could not have revenged myself on
any one for anything because I should certainly never have made up my
mind to do anything, even if I had been able to. Why should I not have
made up my mind? About that in particular I want to say a few words.



III

With people who know how to revenge themselves and to stand up for
themselves in general, how is it done? Why, when they are possessed,
let us suppose, by the feeling of revenge, then for the time there is
nothing else but that feeling left in their whole being. Such a
gentleman simply dashes straight for his object like an infuriated bull
with its horns down, and nothing but a wall will stop him. (By the
way: facing the wall, such gentlemen--that is, the "direct" persons and
men of action--are genuinely nonplussed. For them a wall is not an
evasion, as for us people who think and consequently do nothing; it is
not an excuse for turning aside, an excuse for which we are always very
glad, though we scarcely believe in it ourselves, as a rule. No, they
are nonplussed in all sincerity. The wall has for them something
tranquillising, morally soothing, final--maybe even something
mysterious . . . but of the wall later. )

Well, such a direct person I regard as the real normal man, as his
tender mother nature wished to see him when she graciously brought him
into being on the earth. I envy such a man till I am green in the
face. He is stupid. I am not disputing that, but perhaps the normal
man should be stupid, how do you know? Perhaps it is very beautiful,
in fact. And I am the more persuaded of that suspicion, if one can
call it so, by the fact that if you take, for instance, the antithesis
of the normal man, that is, the man of acute consciousness, who has
come, of course, not out of the lap of nature but out of a retort (this
is almost mysticism, gentlemen, but I suspect this, too), this
retort-made man is sometimes so nonplussed in the presence of his
antithesis that with all his exaggerated consciousness he genuinely
thinks of himself as a mouse and not a man. It may be an acutely
conscious mouse, yet it is a mouse, while the other is a man, and
therefore, et caetera, et caetera. And the worst of it is, he himself,
his very own self, looks on himself as a mouse; no one asks him to do
so; and that is an important point. Now let us look at this mouse in
action. Let us suppose, for instance, that it feels insulted, too (and
it almost always does feel insulted), and wants to revenge itself, too.
There may even be a greater accumulation of spite in it than in L'HOMME
DE LA NATURE ET DE LA VERITE. The base and nasty desire to vent that
spite on its assailant rankles perhaps even more nastily in it than in
L'HOMME DE LA NATURE ET DE LA VERITE. For through his innate stupidity
the latter looks upon his revenge as justice pure and simple; while in
consequence of his acute consciousness the mouse does not believe in
the justice of it. To come at last to the deed itself, to the very act
of revenge. Apart from the one fundamental nastiness the luckless
mouse succeeds in creating around it so many other nastinesses in the
form of doubts and questions, adds to the one question so many
unsettled questions that there inevitably works up around it a sort of
fatal brew, a stinking mess, made up of its doubts, emotions, and of
the contempt spat upon it by the direct men of action who stand
solemnly about it as judges and arbitrators, laughing at it till their
healthy sides ache. Of course the only thing left for it is to dismiss
all that with a wave of its paw, and, with a smile of assumed contempt
in which it does not even itself believe, creep ignominiously into its
mouse-hole. There in its nasty, stinking, underground home our
insulted, crushed and ridiculed mouse promptly becomes absorbed in
cold, malignant and, above all, everlasting spite. For forty years
together it will remember its injury down to the smallest, most
ignominious details, and every time will add, of itself, details still
more ignominious, spitefully teasing and tormenting itself with its own
imagination. It will itself be ashamed of its imaginings, but yet it
will recall it all, it will go over and over every detail, it will
invent unheard of things against itself, pretending that those things
might happen, and will forgive nothing. Maybe it will begin to revenge
itself, too, but, as it were, piecemeal, in trivial ways, from behind
the stove, incognito, without believing either in its own right to
vengeance, or in the success of its revenge, knowing that from all its
efforts at revenge it will suffer a hundred times more than he on whom
it revenges itself, while he, I daresay, will not even scratch himself.
On its deathbed it will recall it all over again, with interest
accumulated over all the years and . . .

But it is just in that cold, abominable half despair, half belief, in
that conscious burying oneself alive for grief in the underworld for
forty years, in that acutely recognised and yet partly doubtful
hopelessness of one's position, in that hell of unsatisfied desires
turned inward, in that fever of oscillations, of resolutions determined
for ever and repented of again a minute later--that the savour of that
strange enjoyment of which I have spoken lies. It is so subtle, so
difficult of analysis, that persons who are a little limited, or even
simply persons of strong nerves, will not understand a single atom of
it. "Possibly," you will add on your own account with a grin, "people
will not understand it either who have never received a slap in the
face," and in that way you will politely hint to me that I, too,
perhaps, have had the experience of a slap in the face in my life, and
so I speak as one who knows. I bet that you are thinking that. But
set your minds at rest, gentlemen, I have not received a slap in the
face, though it is absolutely a matter of indifference to me what you
may think about it. Possibly, I even regret, myself, that I have given
so few slaps in the face during my life. But enough . . . not another
word on that subject of such extreme interest to you.

I will continue calmly concerning persons with strong nerves who do not
understand a certain refinement of enjoyment. Though in certain
circumstances these gentlemen bellow their loudest like bulls, though
this, let us suppose, does them the greatest credit, yet, as I have
said already, confronted with the impossible they subside at once. The
impossible means the stone wall! What stone wall? Why, of course, the
laws of nature, the deductions of natural science, mathematics. As
soon as they prove to you, for instance, that you are descended from a
monkey, then it is no use scowling, accept it for a fact. When they
prove to you that in reality one drop of your own fat must be dearer to
you than a hundred thousand of your fellow-creatures, and that this
conclusion is the final solution of all so-called virtues and duties
and all such prejudices and fancies, then you have just to accept it,
there is no help for it, for twice two is a law of mathematics. Just
try refuting it.

"Upon my word, they will shout at you, it is no use protesting: it is a
case of twice two makes four! Nature does not ask your permission, she
has nothing to do with your wishes, and whether you like her laws or
dislike them, you are bound to accept her as she is, and consequently
all her conclusions. A wall, you see, is a wall . . . and so on, and so
on. "

Merciful Heavens! but what do I care for the laws of nature and
arithmetic, when, for some reason I dislike those laws and the fact
that twice two makes four? Of course I cannot break through the wall
by battering my head against it if I really have not the strength to
knock it down, but I am not going to be reconciled to it simply because
it is a stone wall and I have not the strength.

As though such a stone wall really were a consolation, and really did
contain some word of conciliation, simply because it is as true as
twice two makes four. Oh, absurdity of absurdities! How much better
it is to understand it all, to recognise it all, all the
impossibilities and the stone wall; not to be reconciled to one of
those impossibilities and stone walls if it disgusts you to be
reconciled to it; by the way of the most inevitable, logical
combinations to reach the most revolting conclusions on the everlasting
theme, that even for the stone wall you are yourself somehow to blame,
though again it is as clear as day you are not to blame in the least,
and therefore grinding your teeth in silent impotence to sink into
luxurious inertia, brooding on the fact that there is no one even for
you to feel vindictive against, that you have not, and perhaps never
will have, an object for your spite, that it is a sleight of hand, a
bit of juggling, a card-sharper's trick, that it is simply a mess, no
knowing what and no knowing who, but in spite of all these
uncertainties and jugglings, still there is an ache in you, and the
more you do not know, the worse the ache.



IV

"Ha, ha, ha! You will be finding enjoyment in toothache next," you
cry, with a laugh.

"Well, even in toothache there is enjoyment," I answer. I had
toothache for a whole month and I know there is. In that case, of
course, people are not spiteful in silence, but moan; but they are not
candid moans, they are malignant moans, and the malignancy is the whole
point. The enjoyment of the sufferer finds expression in those moans;
if he did not feel enjoyment in them he would not moan. It is a good
example, gentlemen, and I will develop it. Those moans express in the
first place all the aimlessness of your pain, which is so humiliating
to your consciousness; the whole legal system of nature on which you
spit disdainfully, of course, but from which you suffer all the same
while she does not. They express the consciousness that you have no
enemy to punish, but that you have pain; the consciousness that in
spite of all possible Wagenheims you are in complete slavery to your
teeth; that if someone wishes it, your teeth will leave off aching, and
if he does not, they will go on aching another three months; and that
finally if you are still contumacious and still protest, all that is
left you for your own gratification is to thrash yourself or beat your
wall with your fist as hard as you can, and absolutely nothing more.
Well, these mortal insults, these jeers on the part of someone unknown,
end at last in an enjoyment which sometimes reaches the highest degree
of voluptuousness. I ask you, gentlemen, listen sometimes to the moans
of an educated man of the nineteenth century suffering from toothache,
on the second or third day of the attack, when he is beginning to moan,
not as he moaned on the first day, that is, not simply because he has
toothache, not just as any coarse peasant, but as a man affected by
progress and European civilisation, a man who is "divorced from the
soil and the national elements," as they express it now-a-days. His
moans become nasty, disgustingly malignant, and go on for whole days
and nights. And of course he knows himself that he is doing himself no
sort of good with his moans; he knows better than anyone that he is
only lacerating and harassing himself and others for nothing; he knows
that even the audience before whom he is making his efforts, and his
whole family, listen to him with loathing, do not put a ha'porth of
faith in him, and inwardly understand that he might moan differently,
more simply, without trills and flourishes, and that he is only amusing
himself like that from ill-humour, from malignancy. Well, in all these
recognitions and disgraces it is that there lies a voluptuous pleasure.
As though he would say: "I am worrying you, I am lacerating your
hearts, I am keeping everyone in the house awake. Well, stay awake
then, you, too, feel every minute that I have toothache. I am not a
hero to you now, as I tried to seem before, but simply a nasty person,
an impostor. Well, so be it, then! I am very glad that you see
through me. It is nasty for you to hear my despicable moans: well, let
it be nasty; here I will let you have a nastier flourish in a
minute. . . . " You do not understand even now, gentlemen? No, it seems
our development and our consciousness must go further to understand
all the intricacies of this pleasure. You laugh? Delighted. My
jests, gentlemen, are of course in bad taste, jerky, involved, lacking
self-confidence. But of course that is because I do not respect
myself. Can a man of perception respect himself at all?



V

Come, can a man who attempts to find enjoyment in the very feeling of
his own degradation possibly have a spark of respect for himself? I am
not saying this now from any mawkish kind of remorse. And, indeed, I
could never endure saying, "Forgive me, Papa, I won't do it again," not
because I am incapable of saying that--on the contrary, perhaps just
because I have been too capable of it, and in what a way, too. As
though of design I used to get into trouble in cases when I was not to
blame in any way. That was the nastiest part of it. At the same time
I was genuinely touched and penitent, I used to shed tears and, of
course, deceived myself, though I was not acting in the least and there
was a sick feeling in my heart at the time. . . . For that one could not
blame even the laws of nature, though the laws of nature have
continually all my life offended me more than anything. It is
loathsome to remember it all, but it was loathsome even then. Of
course, a minute or so later I would realise wrathfully that it was all
a lie, a revolting lie, an affected lie, that is, all this penitence,
this emotion, these vows of reform. You will ask why did I worry
myself with such antics: answer, because it was very dull to sit with
one's hands folded, and so one began cutting capers. That is really
it. Observe yourselves more carefully, gentlemen, then you will
understand that it is so. I invented adventures for myself and made up
a life, so as at least to live in some way. How many times it has
happened to me--well, for instance, to take offence simply on purpose,
for nothing; and one knows oneself, of course, that one is offended at
nothing; that one is putting it on, but yet one brings oneself at last
to the point of being really offended. All my life I have had an
impulse to play such pranks, so that in the end I could not control it
in myself. Another time, twice, in fact, I tried hard to be in love.
I suffered, too, gentlemen, I assure you. In the depth of my heart
there was no faith in my suffering, only a faint stir of mockery, but
yet I did suffer, and in the real, orthodox way; I was jealous, beside
myself . . . and it was all from ENNUI, gentlemen, all from ENNUI;
inertia overcame me. You know the direct, legitimate fruit of
consciousness is inertia, that is, conscious
sitting-with-the-hands-folded.
I have referred to this already. I
repeat, I repeat with emphasis: all "direct" persons and men of action
are active just because they are stupid and limited. How explain that?
I will tell you: in consequence of their limitation they take immediate
and secondary causes for primary ones, and in that way persuade
themselves more quickly and easily than other people do that they have
found an infallible foundation for their activity, and their minds are
at ease and you know that is the chief thing. To begin to act, you
know, you must first have your mind completely at ease and no trace of
doubt left in it. Why, how am I, for example, to set my mind at rest?
Where are the primary causes on which I am to build? Where are my
foundations? Where am I to get them from? I exercise myself in
reflection, and consequently with me every primary cause at once draws
after itself another still more primary, and so on to infinity. That
is just the essence of every sort of consciousness and reflection. It
must be a case of the laws of nature again. What is the result of it
in the end? Why, just the same. Remember I spoke just now of
vengeance. (I am sure you did not take it in. ) I said that a man
revenges himself because he sees justice in it. Therefore he has found
a primary cause, that is, justice. And so he is at rest on all sides,
and consequently he carries out his revenge calmly and successfully,
being persuaded that he is doing a just and honest thing. But I see no
justice in it, I find no sort of virtue in it either, and consequently
if I attempt to revenge myself, it is only out of spite. Spite, of
course, might overcome everything, all my doubts, and so might serve
quite successfully in place of a primary cause, precisely because it is
not a cause. But what is to be done if I have not even spite (I began
with that just now, you know). In consequence again of those accursed
laws of consciousness, anger in me is subject to chemical
disintegration. You look into it, the object flies off into air, your
reasons evaporate, the criminal is not to be found, the wrong becomes
not a wrong but a phantom, something like the toothache, for which no
one is to blame, and consequently there is only the same outlet left
again--that is, to beat the wall as hard as you can. So you give it up
with a wave of the hand because you have not found a fundamental cause.
And try letting yourself be carried away by your feelings, blindly,
without reflection, without a primary cause, repelling consciousness at
least for a time; hate or love, if only not to sit with your hands
folded. The day after tomorrow, at the latest, you will begin
despising yourself for having knowingly deceived yourself. Result: a
soap-bubble and inertia. Oh, gentlemen, do you know, perhaps I
consider myself an intelligent man, only because all my life I have
been able neither to begin nor to finish anything. Granted I am a
babbler, a harmless vexatious babbler, like all of us. But what is to
be done if the direct and sole vocation of every intelligent man is
babble, that is, the intentional pouring of water through a sieve?



VI

Oh, if I had done nothing simply from laziness! Heavens, how I should
have respected myself, then. I should have respected myself because I
should at least have been capable of being lazy; there would at least
have been one quality, as it were, positive in me, in which I could
have believed myself. Question: What is he? Answer: A sluggard; how
very pleasant it would have been to hear that of oneself! It would
mean that I was positively defined, it would mean that there was
something to say about me. "Sluggard"--why, it is a calling and
vocation, it is a career. Do not jest, it is so. I should then be a
member of the best club by right, and should find my occupation in
continually respecting myself. I knew a gentleman who prided himself
all his life on being a connoisseur of Lafitte. He considered this as
his positive virtue, and never doubted himself. He died, not simply
with a tranquil, but with a triumphant conscience, and he was quite
right, too. Then I should have chosen a career for myself, I should
have been a sluggard and a glutton, not a simple one, but, for
instance, one with sympathies for everything sublime and beautiful.
How do you like that? I have long had visions of it. That "sublime
and beautiful" weighs heavily on my mind at forty But that is at forty;
then--oh, then it would have been different! I should have found for
myself a form of activity in keeping with it, to be precise, drinking
to the health of everything "sublime and beautiful. " I should have
snatched at every opportunity to drop a tear into my glass and then to
drain it to all that is "sublime and beautiful. " I should then have
turned everything into the sublime and the beautiful; in the nastiest,
unquestionable trash, I should have sought out the sublime and the
beautiful. I should have exuded tears like a wet sponge. An artist,
for instance, paints a picture worthy of Gay. At once I drink to the
health of the artist who painted the picture worthy of Gay, because I
love all that is "sublime and beautiful. " An author has written AS YOU
WILL: at once I drink to the health of "anyone you will" because I love
all that is "sublime and beautiful. "

I should claim respect for doing so. I should persecute anyone who
would not show me respect. I should live at ease, I should die with
dignity, why, it is charming, perfectly charming! And what a good
round belly I should have grown, what a treble chin I should have
established, what a ruby nose I should have coloured for myself, so
that everyone would have said, looking at me: "Here is an asset! Here
is something real and solid! " And, say what you like, it is very
agreeable to hear such remarks about oneself in this negative age.



VII

But these are all golden dreams. Oh, tell me, who was it first
announced, who was it first proclaimed, that man only does nasty things
because he does not know his own interests; and that if he were
enlightened, if his eyes were opened to his real normal interests, man
would at once cease to do nasty things, would at once become good and
noble because, being enlightened and understanding his real advantage,
he would see his own advantage in the good and nothing else, and we all
know that not one man can, consciously, act against his own interests,
consequently, so to say, through necessity, he would begin doing good?
Oh, the babe! Oh, the pure, innocent child! Why, in the first place,
when in all these thousands of years has there been a time when man has
acted only from his own interest? What is to be done with the millions
of facts that bear witness that men, CONSCIOUSLY, that is fully
understanding their real interests, have left them in the background
and have rushed headlong on another path, to meet peril and danger,
compelled to this course by nobody and by nothing, but, as it were,
simply disliking the beaten track, and have obstinately, wilfully,
struck out another difficult, absurd way, seeking it almost in the
darkness. So, I suppose, this obstinacy and perversity were pleasanter
to them than any advantage. . . . Advantage! What is advantage? And will
you take it upon yourself to define with perfect accuracy in what the
advantage of man consists? And what if it so happens that a man's
advantage, SOMETIMES, not only may, but even must, consist in his
desiring in certain cases what is harmful to himself and not
advantageous. And if so, if there can be such a case, the whole
principle falls into dust. What do you think--are there such cases?
You laugh; laugh away, gentlemen, but only answer me: have man's
advantages been reckoned up with perfect certainty? Are there not some
which not only have not been included but cannot possibly be included
under any classification? You see, you gentlemen have, to the best of
my knowledge, taken your whole register of human advantages from the
averages of statistical figures and politico-economical formulas. Your
advantages are prosperity, wealth, freedom, peace--and so on, and so
on. So that the man who should, for instance, go openly and knowingly
in opposition to all that list would to your thinking, and indeed mine,
too, of course, be an obscurantist or an absolute madman: would not he?
But, you know, this is what is surprising: why does it so happen that
all these statisticians, sages and lovers of humanity, when they reckon
up human advantages invariably leave out one? They don't even take it
into their reckoning in the form in which it should be taken, and the
whole reckoning depends upon that. It would be no greater matter, they
would simply have to take it, this advantage, and add it to the list.
But the trouble is, that this strange advantage does not fall under any
classification and is not in place in any list. I have a friend for
instance . . . Ech! gentlemen, but of course he is your friend, too; and
indeed there is no one, no one to whom he is not a friend! When he
prepares for any undertaking this gentleman immediately explains to
you, elegantly and clearly, exactly how he must act in accordance with
the laws of reason and truth. What is more, he will talk to you with
excitement and passion of the true normal interests of man; with irony
he will upbraid the short-sighted fools who do not understand their own
interests, nor the true significance of virtue; and, within a quarter
of an hour, without any sudden outside provocation, but simply through
something inside him which is stronger than all his interests, he will
go off on quite a different tack--that is, act in direct opposition to
what he has just been saying about himself, in opposition to the laws
of reason, in opposition to his own advantage, in fact in opposition to
everything . . . I warn you that my friend is a compound personality and
therefore it is difficult to blame him as an individual. The fact is,
gentlemen, it seems there must really exist something that is dearer to
almost every man than his greatest advantages, or (not to be illogical)
there is a most advantageous advantage (the very one omitted of which
we spoke just now) which is more important and more advantageous than
all other advantages, for the sake of which a man if necessary is ready
to act in opposition to all laws; that is, in opposition to reason,
honour, peace, prosperity--in fact, in opposition to all those
excellent and useful things if only he can attain that fundamental,
most advantageous advantage which is dearer to him than all. "Yes, but
it's advantage all the same," you will retort. But excuse me, I'll
make the point clear, and it is not a case of playing upon words. What
matters is, that this advantage is remarkable from the very fact that
it breaks down all our classifications, and continually shatters every
system constructed by lovers of mankind for the benefit of mankind. In
fact, it upsets everything. But before I mention this advantage to
you, I want to compromise myself personally, and therefore I boldly
declare that all these fine systems, all these theories for explaining
to mankind their real normal interests, in order that inevitably
striving to pursue these interests they may at once become good and
noble--are, in my opinion, so far, mere logical exercises! Yes,
logical exercises. Why, to maintain this theory of the regeneration of
mankind by means of the pursuit of his own advantage is to my mind
almost the same thing . . . as to affirm, for instance, following Buckle,
that through civilisation mankind becomes softer, and consequently less
bloodthirsty and less fitted for warfare. Logically it does seem to
follow from his arguments. But man has such a predilection for systems
and abstract deductions that he is ready to distort the truth
intentionally, he is ready to deny the evidence of his senses only to
justify his logic. I take this example because it is the most glaring
instance of it. Only look about you: blood is being spilt in streams,
and in the merriest way, as though it were champagne. Take the whole
of the nineteenth century in which Buckle lived. Take Napoleon--the
Great and also the present one. Take North America--the eternal union.
Take the farce of Schleswig-Holstein. . . . And what is it that
civilisation softens in us? The only gain of civilisation for mankind
is the greater capacity for variety of sensations--and absolutely
nothing more. And through the development of this many-sidedness man
may come to finding enjoyment in bloodshed. In fact, this has already
happened to him. Have you noticed that it is the most civilised
gentlemen who have been the subtlest slaughterers, to whom the Attilas
and Stenka Razins could not hold a candle, and if they are not so
conspicuous as the Attilas and Stenka Razins it is simply because they
are so often met with, are so ordinary and have become so familiar to
us. In any case civilisation has made mankind if not more
bloodthirsty, at least more vilely, more loathsomely bloodthirsty. In
old days he saw justice in bloodshed and with his conscience at peace
exterminated those he thought proper. Now we do think bloodshed
abominable and yet we engage in this abomination, and with more energy
than ever. Which is worse? Decide that for yourselves. They say that
Cleopatra (excuse an instance from Roman history) was fond of sticking
gold pins into her slave-girls' breasts and derived gratification from
their screams and writhings. You will say that that was in the
comparatively barbarous times; that these are barbarous times too,
because also, comparatively speaking, pins are stuck in even now; that
though man has now learned to see more clearly than in barbarous ages,
he is still far from having learnt to act as reason and science would
dictate. But yet you are fully convinced that he will be sure to learn
when he gets rid of certain old bad habits, and when common sense and
science have completely re-educated human nature and turned it in a
normal direction. You are confident that then man will cease from
INTENTIONAL error and will, so to say, be compelled not to want to set
his will against his normal interests. That is not all; then, you say,
science itself will teach man (though to my mind it's a superfluous
luxury) that he never has really had any caprice or will of his own,
and that he himself is something of the nature of a piano-key or the
stop of an organ, and that there are, besides, things called the laws
of nature; so that everything he does is not done by his willing it,
but is done of itself, by the laws of nature. Consequently we have
only to discover these laws of nature, and man will no longer have to
answer for his actions and life will become exceedingly easy for him.
All human actions will then, of course, be tabulated according to these
laws, mathematically, like tables of logarithms up to 108,000, and
entered in an index; or, better still, there would be published certain
edifying works of the nature of encyclopaedic lexicons, in which
everything will be so clearly calculated and explained that there will
be no more incidents or adventures in the world.

Then--this is all what you say--new economic relations will be
established, all ready-made and worked out with mathematical
exactitude, so that every possible question will vanish in the
twinkling of an eye, simply because every possible answer to it will be
provided. Then the "Palace of Crystal" will be built. Then . . . In
fact, those will be halcyon days. Of course there is no guaranteeing
(this is my comment) that it will not be, for instance, frightfully
dull then (for what will one have to do when everything will be
calculated and tabulated), but on the other hand everything will be
extraordinarily rational. Of course boredom may lead you to anything.
It is boredom sets one sticking golden pins into people, but all that
would not matter. What is bad (this is my comment again) is that I
dare say people will be thankful for the gold pins then. Man is
stupid, you know, phenomenally stupid; or rather he is not at all
stupid, but he is so ungrateful that you could not find another like
him in all creation. I, for instance, would not be in the least
surprised if all of a sudden, A PROPOS of nothing, in the midst of
general prosperity a gentleman with an ignoble, or rather with a
reactionary and ironical, countenance were to arise and, putting his
arms akimbo, say to us all: "I say, gentleman, hadn't we better kick
over the whole show and scatter rationalism to the winds, simply to
send these logarithms to the devil, and to enable us to live once more
at our own sweet foolish will! " That again would not matter, but what
is annoying is that he would be sure to find followers--such is the
nature of man. And all that for the most foolish reason, which, one
would think, was hardly worth mentioning: that is, that man everywhere
and at all times, whoever he may be, has preferred to act as he chose
and not in the least as his reason and advantage dictated. And one may
choose what is contrary to one's own interests, and sometimes one
POSITIVELY OUGHT (that is my idea). One's own free unfettered choice,
one's own caprice, however wild it may be, one's own fancy worked up at
times to frenzy--is that very "most advantageous advantage" which we
have overlooked, which comes under no classification and against which
all systems and theories are continually being shattered to atoms. And
how do these wiseacres know that man wants a normal, a virtuous choice?
What has made them conceive that man must want a rationally
advantageous choice? What man wants is simply INDEPENDENT choice,
whatever that independence may cost and wherever it may lead. And
choice, of course, the devil only knows what choice.



VIII

"Ha! ha! ha! But you know there is no such thing as choice in reality,
say what you like," you will interpose with a chuckle. "Science has
succeeded in so far analysing man that we know already that choice and
what is called freedom of will is nothing else than--"

Stay, gentlemen, I meant to begin with that myself I confess, I was
rather frightened. I was just going to say that the devil only knows
what choice depends on, and that perhaps that was a very good thing,
but I remembered the teaching of science . . . and pulled myself up. And
here you have begun upon it. Indeed, if there really is some day
discovered a formula for all our desires and caprices--that is, an
explanation of what they depend upon, by what laws they arise, how they
develop, what they are aiming at in one case and in another and so on,
that is a real mathematical formula--then, most likely, man will at
once cease to feel desire, indeed, he will be certain to. For who
would want to choose by rule? Besides, he will at once be transformed
from a human being into an organ-stop or something of the sort; for
what is a man without desires, without free will and without choice, if
not a stop in an organ? What do you think? Let us reckon the
chances--can such a thing happen or not?

"H'm! " you decide. "Our choice is usually mistaken from a false view
of our advantage. We sometimes choose absolute nonsense because in our
foolishness we see in that nonsense the easiest means for attaining a
supposed advantage. But when all that is explained and worked out on
paper (which is perfectly possible, for it is contemptible and
senseless to suppose that some laws of nature man will never
understand), then certainly so-called desires will no longer exist.
For if a desire should come into conflict with reason we shall then
reason and not desire, because it will be impossible retaining our
reason to be SENSELESS in our desires, and in that way knowingly act
against reason and desire to injure ourselves. And as all choice and
reasoning can be really calculated--because there will some day be
discovered the laws of our so-called free will--so, joking apart, there
may one day be something like a table constructed of them, so that we
really shall choose in accordance with it. If, for instance, some day
they calculate and prove to me that I made a long nose at someone
because I could not help making a long nose at him and that I had to do
it in that particular way, what FREEDOM is left me, especially if I am
a learned man and have taken my degree somewhere? Then I should be
able to calculate my whole life for thirty years beforehand. In short,
if this could be arranged there would be nothing left for us to do;
anyway, we should have to understand that. And, in fact, we ought
unwearyingly to repeat to ourselves that at such and such a time and in
such and such circumstances nature does not ask our leave; that we have
got to take her as she is and not fashion her to suit our fancy, and if
we really aspire to formulas and tables of rules, and well, even . . . to
the chemical retort, there's no help for it, we must accept the retort
too, or else it will be accepted without our consent. . . . "

Yes, but here I come to a stop! Gentlemen, you must excuse me for
being over-philosophical; it's the result of forty years underground!
Allow me to indulge my fancy. You see, gentlemen, reason is an
excellent thing, there's no disputing that, but reason is nothing but
reason and satisfies only the rational side of man's nature, while will
is a manifestation of the whole life, that is, of the whole human life
including reason and all the impulses. And although our life, in this
manifestation of it, is often worthless, yet it is life and not simply
extracting square roots. Here I, for instance, quite naturally want to
live, in order to satisfy all my capacities for life, and not simply my
capacity for reasoning, that is, not simply one twentieth of my
capacity for life. What does reason know? Reason only knows what it
has succeeded in learning (some things, perhaps, it will never learn;
this is a poor comfort, but why not say so frankly? ) and human nature
acts as a whole, with everything that is in it, consciously or
unconsciously, and, even if it goes wrong, it lives. I suspect,
gentlemen, that you are looking at me with compassion; you tell me
again that an enlightened and developed man, such, in short, as the
future man will be, cannot consciously desire anything disadvantageous
to himself, that that can be proved mathematically. I thoroughly
agree, it can--by mathematics. But I repeat for the hundredth time,
there is one case, one only, when man may consciously, purposely,
desire what is injurious to himself, what is stupid, very
stupid--simply in order to have the right to desire for himself even
what is very stupid and not to be bound by an obligation to desire only
what is sensible. Of course, this very stupid thing, this caprice of
ours, may be in reality, gentlemen, more advantageous for us than
anything else on earth, especially in certain cases. And in particular
it may be more advantageous than any advantage even when it does us
obvious harm, and contradicts the soundest conclusions of our reason
concerning our advantage--for in any circumstances it preserves for us
what is most precious and most important--that is, our personality, our
individuality. Some, you see, maintain that this really is the most
precious thing for mankind; choice can, of course, if it chooses, be in
agreement with reason; and especially if this be not abused but kept
within bounds.