On the Significance of Science and Art - Leo Nikoleyevich Tolstoy (popular ebook readers TXT) 📗

arts, the acquisition of learning, intercourse with people, and the delights of life in general, it turned out exactly the reverse: the more intense the labor, the more nearly it approached what is considered the coarsest agricultural toil, the more enjoyment and knowledge did I gain, and the more did I come into close and loving communion with men, and the more happiness did I derive from life.

In answer to the question (which I have so often heard from persons not thoroughly sincere), as to what result could flow from so insignificant a drop in the sea of sympathy as my individual physical labor in the sea of labor ingulfing me, I received also the most satisfactory and unexpected of answers. It appeared that all I had to do was to make physical labor the habitual condition of my life, and the majority of my false, but precious, habits and my demands, when physically idle, fell away from me at once of their own accord, without the slightest exertion on my part. Not to mention the habit of turning day into night and vice versa, my habits connected with my bed, with my clothing, with conventional cleanliness,—which are downright impossible and oppressive with physical labor,—and my demands as to the quality of my food, were entirely changed. In place of the dainty, rich, refined, complicated, highly-spiced food, to which I had formerly inclined, the most simple viands became needful and most pleasing of all to me,—cabbage-soup, porridge, black bread, and tea v prikusku. {3}

So that, not to mention the influence upon me of the example of the simple working-people, who are content with little, with whom I came in contact in the course of my bodily toil, my very requirements underwent a change in consequence of my toilsome life; so that my drop of physical labor in the sea of universal labor became larger and larger, in proportion as I accustomed myself to, and appropriated, the habits of the laboring classes; in proportion, also, to the success of my labor, my demands for labor from others grew less and less, and my life naturally, without exertion or privations, approached that simple existence of which I could not even dream without fulfilling the law of labor.

It proved that my dearest demands from life, namely, my demands for vanity, and diversion from ennui, arose directly from my idle life.

There was no place for vanity, in connection with physical labor; and no diversions were needed, since my time was pleasantly occupied, and, after my fatigue, simple rest at tea over a book, or in conversation with my fellows, was incomparably more agreeable than theatres, cards, conceits, or a large company,—all which things are needed in physical idleness, and which cost a great deal.

In answer to the question, Would not this unaccustomed toil ruin that health which is indispensable in order to render service to the people possible? it appeared, in spite of the positive assertions of noted physicians, that physical exertion, especially at my age, might have the most injurious consequences (but that Swedish gymnastics, the massage treatment, and so on, and other expedients intended to take the place of the natural conditions of man’s life, were better), that the more intense the toil, the stronger, more alert, more cheerful, and more kindly did I feel. Thus it undoubtedly appeared, that, just as all those cunning devices of the human mind, newspapers, theatres, concerts, visits, balls, cards, journals, romances, are nothing else than expedients for maintaining the spiritual life of man outside his natural conditions of labor for others,—just so all the hygienic and medical devices of the human mind for the preparation of food, drink, lodging, ventilation, heating, clothing, medicine, water, massage, gymnastics, electric, and other means of healing,—all these clever devices are merely an expedient to sustain the bodily life of man removed from its natural conditions of labor. It turned out that all these devices of the human mind for the agreeable arrangement of the physical existence of idle persons are precisely analogous to those artful contrivances which people might invent for the production in vessels hermetically sealed, by means of mechanical arrangements, of evaporation, and plants, of the air best fitted for breathing, when all that is needed is to open the window. All the inventions of medicine and hygiene for persons of our sphere are much the same as though a mechanic should hit upon the idea of heating a steam-boiler which was not working, and should shut all the valves so that the boiler should not burst. Only one thing is needed, instead of all these extremely complicated devices for pleasure, for comfort, and for medical and hygienic preparations, intended to save people from their spiritual and bodily ailments, which swallow up so much labor,—to fulfil the law of life; to do that which is proper not only to man, but to the animal; to fire off the charge of energy taken win in the shape of food, by muscular exertion; to speak in plain language, to earn one’s bread. Those who do not work should not eat, or they should earn as much as they have eaten.

And when I clearly comprehended all this, it struck me as ridiculous. Through a whole series of doubts and searchings, I had arrived, by a long course of thought, at this remarkable truth: if a man has eyes, it is that he may see with them; if he has ears, that he may hear; and feet, that he may walk; and hands and back, that he may labor; and that if a man will not employ those members for that purpose for which they are intended, it will be the worse for him.

I came to this conclusion, that, with us privileged people, the same thing has happened which happened with the horses of a friend of mine. His steward, who was not a lover of horses, nor well versed in them, on receiving his master’s orders to place the best horses in the stable, selected them from the stud, placed them in stalls, and fed and watered them; but fearing for the valuable steeds, he could not bring himself to trust them to any one, and he neither rode nor drove them, nor did he even take them out. The horses stood there until they were good for nothing. The same thing has happened with us, but with this difference: that it was impossible to deceive the horses in any way, and they were kept in bonds to prevent their getting out; but we are kept in an unnatural position that is equally injurious to us, by deceits which have entangled us, and which hold us like chains.

We have arranged for ourselves a life that is repugnant both to the moral and the physical nature of man, and all the powers of our intelligence we concentrate upon assuring man that this is the most natural life possible. Every thing which we call culture,—our sciences, art, and the perfection of the pleasant thing’s of life,—

all these are attempts to deceive the moral requirements of man; every thing that is called hygiene and medicine, is an attempt to deceive the natural physical demands of human nature. But these deceits have their bounds, and we advance to them. “If such be the real human life, then it is better not to live at all,” says the reigning and extremely fashionable philosophy of Schopenhauer and Hartmann. If such is life, ‘tis better for the coming generation not to live,” say corrupt medical science and its newly devised means to that end.

In the Bible, it is laid down as the law of man: “In the sweat of thy face shalt thou eat bread, and in sorrow thou shalt bring forth children;” but “nous avons change tout ca,” as Moliere’s character says, when expressing himself with regard to medicine, and asserting that the liver was on the left side. We have changed all that. Men need not work in order to eat, and women need not bear children.

A ragged peasant roams the Krapivensky district. During the war he was an agent for the purchase of grain, under an official of the commissary department. On being brought in contact with the official, and seeing his luxurious life, the peasant lost his mind, and thought that he might get along without work, like gentlemen, and receive proper support from the Emperor. This peasant now calls himself “the Most Serene Warrior, Prince Blokhin, purveyor of war supplies of all descriptions.” He says of himself that he has “passed through all the ranks,” and that when he shall have served out his term in the army, he is to receive from the Emperor an unlimited bank account, clothes, uniforms, horses, equipages, tea, pease and servants, and all sorts of luxuries. This man is ridiculous in the eyes of many, but to me the significance of his madness is terrible. To the question, whether he does not wish to work, he always replies proudly: “I am much obliged. The peasants will attend to all that.” When you tell him that the peasants do not wish to work, either, he answers: “It is not difficult for the peasant.”

He generally talks in a high-flown style, and is fond of verbal substantives. “Now there is an invention of machinery for the alleviation of the peasants,” he says; “there is no difficulty for them in that.” When he is asked what he lives for, he replies, “To pass the time.” I always look on this man as on a mirror. I behold in him myself and all my class. To pass through all the ranks (tchini) in order to live for the purpose of passing the time, and to receive an unlimited bank account, while the peasants, for whom this is not difficult, because of the invention of machinery, do the whole business,—this is the complete formula of the idiotic creed of the people of our sphere in society.

When we inquire precisely what we are to do, surely, we ask nothing, but merely assert—only not in such good faith as the Most Serene Prince Blokhin, who has been promoted through all ranks, and lost his mind—that we do not wish to do any thing.

He who will reflect for a moment cannot ask thus, because, on the one hand, every thing that he uses has been made, and is made, by the hands of men; and, on the other side, as soon as a healthy man has awakened and eaten, the necessity of working with feet and hands and brain makes itself felt. In order to find work and to work, he need only not hold back: only a person who thinks work disgraceful-

-like the lady who requests her guest not to take the trouble to open the door, but to wait until she can call a man for this purpose—can put to himself the question, what he is to do.

The point does not lie in inventing work,—you can never get through all the work that is to be done for yourself and for others,—but the point lies in weaning one’s self from that criminal view of life in accordance with which I eat and sleep for my own pleasure; and in appropriating to myself that just and simple view with which the laboring man grows up and lives,—that man is, first of all, a machine, which loads itself with food in order to sustain itself, and that it is therefore disgraceful, wrong, and impossible to eat and not to work; that to eat and not to work is the most impious, unnatural, and, therefore, dangerous position, in the nature of the sin of Sodom. Only let this acknowledgement be made, and there will be work; and work will always be joyous and satisfying to both spiritual and bodily requirements.

The matter presented itself to me thus: The day is