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

divided for every man, by food itself, into four parts, or four stints, as the peasants call it: (1) before breakfast; (2) from breakfast until dinner; (3) from dinner until four o’clock; (4) from four o’clock until evening.

A man’s employment, whatever it may be that he feels a need for in his own person, is also divided into four categories: (1) the muscular employment of power, labor of the hands, feet, shoulders, back,—hard labor, from which you sweat; (2) the employment of the fingers and wrists, the employment of artisan skill; (3) the employment of the mind and imagination; (4) the employment of intercourse with others.

The benefits which man enjoys are also divided into four categories.

Every man enjoys, in the first place, the product of hard labor,—

grain, cattle, buildings, wells, ponds, and so forth; in the second place, the results of artisan toil,—clothes, boots, utensils, and so forth; in the third place, the products of mental activity,—

science, art; and, in the forth place, established intercourse between people.

And it struck me, that the best thing of all would be to arrange the occupations of the day in such a manner as to exercise all four of man’s capacities, and myself produce all these four sorts of benefits which men make use of, so that one portion of the day, the first, should be dedicated to hard labor; the second, to intellectual labor; the third, to artisan labor; and the forth, to intercourse with people. It struck me, that only then would that false division of labor, which exists in our society, be abrogated, and that just division of labor established, which does not destroy man’s happiness.

I, for example, have busied myself all my life with intellectual labor. I said to myself, that I had so divided labor, that writing, that is to say, intellectual labor, is my special employment, and the other matters which were necessary to me I had left free (or relegated, rather) to others. But this, which would appear to have been the most advantageous arrangement for intellectual toil, was precisely the most disadvantageous to mental labor, not to mention its injustice.

All my life long, I have regulated my whole life, food, sleep, diversion, in view of these hours of special labor, and I have done nothing except this work. The result of this has been, in the first place, that I have contracted my sphere of observations and knowledge, and have frequently had no means for the study even of problems which often presented themselves in describing the life of the people (for the life of the common people is the every-day problem of intellectual activity). I was conscious of my ignorance, and was obliged to obtain instruction, to ask about things which are known by every man not engaged in special labor. In the second place, the result was, that I had been in the habit of sitting down to write when I had no inward impulse to write, and when no one demanded from me writing, as writing, that is to say, my thoughts, but when my name was merely wanted for journalistic speculation. I tried to squeeze out of myself what I could. Sometimes I could extract nothing; sometimes it was very wretched stuff, and I was dissatisfied and grieved. But now that I have learned the indispensability of physical labor, both hard and artisan labor, the result is entirely different. My time has been occupied, however modestly, at least usefully and cheerfully, and in a manner instructive to me. And therefore I have torn myself from that indubitably useful and cheerful occupation for my special duties only when I felt an inward impulse, and when I saw a demand made upon me directly for my literary work.

And these demands called into play only good nature, and therefore the usefulness and the joy of my special labor. Thus it turned out, that employment in those physical labors which are indispensable to me, as they are to every man, not only did not interfere with my special activity, but was an indispensable condition of the usefulness, worth, and cheerfulness of that activity.

The bird is so constructed, that it is indispensable that it should fly, walk, peek, combine; and when it does all this, it is satisfied and happy,—then it is a bird. Just so man, when he walks, turns, raises, drags, works with his fingers, with his eyes, with his ears, with his tongue, with his brain,—only then is he satisfied, only then is he a man.

A man who acknowledges his appointment to labor will naturally strive towards that rotation of labor which is peculiar to him, for the satisfaction of his inward requirements; and he can alter this labor in no other way than when he feels within himself an irresistible summons to some exclusive form of labor, and when the demands of other men for that labor are expressed.

The character of labor is such, that the satisfaction of all a man’s requirements demands that same succession of the sorts of work which renders work not a burden but a joy. Only a false creed, [Greek text which cannot be reproduced], to the effect that labor is a curse, could have led men to rid themselves of certain kinds of work; i.e., to the appropriation of the work of others, demanding the forced occupation with special labor of other people, which they call division of labor.

We have only grown used to our false comprehension of the regulation of labor, because it seems to us that the shoemaker, the machinist, the writer, or the musician will be better off if he gets rid of the labor peculiar to man. Where there is no force exercised over the labor of others, or any false belief in the joy of idleness, not a single man will get rid of physical labor, necessary for the satisfaction of his requirements, for the sake of special work; because special work is not a privilege, but a sacrifice which man offers to inward pressure and to his brethren.

The shoemaker in the country, who abandons his wonted labor in the field, which is so grateful to him, and betakes himself to his trade, in order to repair or make boots for his neighbors, always deprives himself of the pleasant toil of the field, simply because he likes to make boots, because he knows that no one else can do it so well as he, and that people will be grateful to him for it; but the desire cannot occur to him, to deprive himself, for the whole period of his life, of the cheering rotation of labor.

It is the same with the starosta [village elder], the machinist, the writer, the learned man. To us, with our corrupt conception of things, it seems, that if a steward has been relegated to the position of a peasant by his master, or if a minister has been sent to the colonies, he has been chastised, he has been ill-treated.

But in reality a benefit has been conferred on him; that is to say, his special, hard labor has been changed into a cheerful rotation of labor. In a naturally constituted society, this is quite otherwise.

I know of one community where the people supported themselves. One of the members of this society was better educated than the rest; and they called upon him to read, so that he was obliged to prepare himself during the day, in order that he might read in the evening.

This he did gladly, feeling that he was useful to others, and that he was performing a good deed. But he grew weary of exclusively intellectual work, and his health suffered from it. The members of the community took pity on him, and requested him to go to work in the fields.

For men who regard labor as the substance and the joy of life, the basis, the foundation of life will always be the struggle with nature,—labor both agricultural and mechanical, and intellectual, and the establishment of communion between men. Departure from one or from many of these varieties of labor, and the adoption of special labor, will then only occur when the man possessed of a special branch, and loving this work, and knowing that he can perform it better than others, sacrifices his own profit for the satisfaction of the direct demands made upon him. Only on condition of such a view of labor, and of the natural division of labor arising from it, is that curse which is laid upon our idea of labor abrogated, and does every sort of work becomes always a joy; because a man will either perform that labor which is undoubtedly useful and joyous, and not dull, or he will possess the consciousness of self-abnegation in the fulfilment of more difficult and restricted toil, which he exercises for the good of others.

But the division of labor is more profitable. More profitable for whom? It is more profitable in making the greatest possible quantity of calico, and boots in the shortest possible time. But who will make these boots and this calico? There are people who, for whole generations, make only the heads of pins. Then how can this be more profitable for men? If the point lies in manufacturing as much calico and as many pins as possible, then this is so. But the point concerns men and their welfare. And the welfare of men lies in life. And life is work. How, then, can the necessity for burdensome, oppressive toil be more profitable for people? For all men, that one thing is more profitable which I desire for myself,—

the utmost well-being, and the gratification of all those requirements, both bodily and spiritual, of the conscience and of the reason, which are imposed upon me. And in my own case I have found, that for my own welfare, and for the satisfaction of these needs of mine, all that I require is to cure myself of that folly in which I had been living, in company with the Krapivensky madman, and which consisted in presupposing that some people need not work, and that certain other people should direct all this, and that I should therefore do only that which is natural to man, i.e., labor for the satisfaction of their requirements; and, having discovered this, I convinced myself that labor for the satisfaction of one’s own needs falls of itself into various kinds of labor, each one of which possesses its own charm, and which not only do not constitute a burden, but which serve as a respite to one another. I have made a rough division of this labor (not insisting on the justice of this arrangement), in accordance with my own needs in life, into four parts, corresponding to the four stints of labor of which the day is composed; and I seek in this manner to satisfy my requirements.

These, then, are the answers which I have found for myself to the question, “What is to be done?”

First, Not to lie to myself, however far removed my path in life may be from the true path which my reason discloses to me.

Second, To renounce my consciousness of my own righteousness, my superiority especially over other people; and to acknowledge my guilt.

Third, To comply with that eternal and indubitable law of humanity,-

-the labor of my whole being, feeling no shame at any sort of work; to contend with nature for the maintenance of my own life and the lives of others.

Footnote:

{1} An omission by the censor, which I am unable to supply. TRANS.

{2} We designate as organisms the elephant and the bacterian, only because we assume by analogy in those creatures the same conjunction of feeling and consciousness that we know to exist in ourselves.

But in human societies and in humanity, this actual sign