On the Significance of Science and Art, Leo Nikoleyevich Tolstoy [classic literature list .TXT] 📗

uninterruptedly advanced in that path. And divers delusions have always stood before men, hemming in this path, and having for their object to demonstrate to them, that it was not necessary to do this, and that it was not necessary to live as they were living. With fearful conflict and difficulty, men have freed themselves from many delusions. And behold, a new and a still more evil delusion has sprung up in the path of mankind,—the scientific delusion.

This new delusion is precisely the same in nature as the old ones; its gist lies in secretly leading astray the activity of our reason and conscience, and of those who have lived before us, by something external. In scientific science, this external thing is—

investigation.

The cunning of this science consists in this,—that, after pointing out to men the coarsest false interpretations of the activity of the reason and conscience of man, it destroys in them faith in their own reason and conscience, and assures them that every thing which their reason and conscience say to them, that all that these have said to the loftiest representatives of man heretofore, ever since the world has existed,—that all this is conventional and subjective. “All this must be abandoned,” they say; “it is impossible to understand the truth by the reason, for we may be mistaken. But there exists another unerring and almost mechanical path: it is necessary to investigate facts.”

But facts must be investigated on the foundation of scientific science, i.e., of the two hypotheses of positivism and evolution, which are not borne out by any thing, and which give themselves out as undoubted truths. And the reigning science announces, with delusive solemnity, that the solution of all problems of life is possible only through the study of facts, of nature, and, in particular, of organisms. The credulous mass of young people, overwhelmed by the novelty of this authority, which has not yet been overthrown or even touched by criticism, flings itself into the study of natural sciences, into that sole path, which, according to the assertion of the reigning science, can lead to the elucidation of the problems of life.

But the farther the disciples proceed in this study, the farther and farther does not only the possibility, but even the very idea, of the solution of the problems of life withdraw from them, and the more and more do they become accustomed, not so much to investigate, as to believe in the assertions of other investigators (to believe in cells, in protoplasm, in the fourth condition of bodies, and so forth); the more and more does the form veil the contents from them; the more and more do they lose the consciousness of good and evil, and the capacity of understanding those expressions and definitions of good and evil which have been elaborated through the whole foregoing life of mankind; and the more and more do they appropriate to themselves the special scientific jargon of conventional expressions, which possesses no universally human significance; and the deeper and deeper do they plunge into the debris of utterly unilluminated investigations; the more and more do they lose the power, not only of independent thought, but even of understanding the fresh human thought of others, which lies beyond the bounds of their Talmud. But the principal thing is, that they pass their best years in getting disused to life; they grow accustomed to consider their position as justifiable; and they convert themselves physically into utterly useless parasites, and mentally they dislocate their brains and become mental eunuchs. And in precisely the same manner, according to the measure of their folly, do they acquire self-conceit, which deprives them forever of all possibility of return to a simple life of toil, to a simple, clear, and universally human train of reasoning.

Division of labor always has existed in human communities, and will probably always exist; but the question for us lies not in the fact that it has existed, and that it will exist, but in this,—how are we to govern ourselves so that this division shall be right? But if we take investigation as our rule of action, we by this very act repudiate all rule; then in that case we shall regard as right every division of labor which we shall descry among men, and which appears to us to be right—to which conclusion the prevailing scientific science also leads.

Division of labor!

Some are busied in mental or moral, others in muscular or physical, labor. With what confidence people enunciate this! They wish to think so, and it seems to them that, in point of fact, a perfectly regular exchange of services does take place.

But we, in our blindness, have so completely lost sight of the responsibility which we have assumed, that we have even forgotten in whose name our labor is prosecuted; and the very people whom we have undertaken to serve have become the objects of our scientific and artistic activity. We study and depict them for our amusement and diversion. We have totally forgotten that what we need to do is not to study and depict them, but to serve them. To such a degree have we lost sight of this duty which we have taken upon us, that we have not even noticed that what we have undertaken to perform in the realm of science and art has been accomplished not by us, but by others, and that our place has turned out to be occupied.

It proves that while we have been disputing, one about the spontaneous origin of organisms, another as to what else there is in protoplasm, and so on, the common people have been in need of spiritual food; and the unsuccessful and rejected of art and science, in obedience to the mandate of adventurers who have in view the sole aim of profit, have begun to furnish the people with this spiritual food, and still so furnish them. For the last forty years in Europe, and for the last ten years with us here in Russia, millions of books and pictures and song-books have been distributed, and stalls have been opened, and the people gaze and sing and receive spiritual nourishment, but not from us who have undertaken to provide it; while we, justifying our idleness by that spiritual food which we are supposed to furnish, sit by and wink at it.

But it is impossible for us to wink at it, for our last justification is slipping from beneath our feet. We have become specialized. We have our particular functional activity. We are the brains of the people. They support us, and we have undertaken to teach them. It is only under this pretence that we have excused ourselves from work. But what have we taught them, and what are we now teaching them? They have waited for years—for tens, for hundreds of years. And we keep on diverting our minds with chatter, and we instruct each other, and we console ourselves, and we have utterly forgotten them. We have so entirely forgotten them, that others have undertaken to instruct them, and we have not even perceived it. We have spoken of the division of labor with such lack of seriousness, that it is obvious that what we have said about the benefits which we have conferred on the people was simply a shameless evasion.

CHAPTER IV.

Science and art have arrogated to themselves the right of idleness, and of the enjoyment of the labor of others, and have betrayed their calling. And their errors have arisen merely because their servants, having set forth a falsely conceived principle of the division of labor, have recognized their own right to make use of the labor of others, and have lost the significance of their vocation; having taken for their aim, not the profit of the people, but the mysterious profit of science and art, and delivered themselves over to idleness and vice—not so much of the senses as of the mind.

They say, “Science and art have bestowed a great deal on mankind.”

Science and art have bestowed a great deal on mankind, not because the men of art and science, under the pretext of a division of labor, live on other people, but in spite of this.

The Roman Republic was powerful, not because her citizens had the power to live a vicious life, but because among their number there were heroic citizens. It is the same with art and science. Art and science have bestowed much on mankind, but not because their followers formerly possessed on rare occasions (and now possess on every occasion) the possibility of getting rid of labor; but because there have been men of genius, who, without making use of these rights, have led mankind forward.

The class of learned men and artists, which has advanced, on the fictitious basis of a division of labor, its demands to the right of using the labors of others, cannot co-operate in the success of true science and true art, because a lie cannot bring forth the truth.

We have become so accustomed to these, our tenderly reared or weakened representatives of mental labor, that it seems to us horrible that a man of science or an artist should plough or cart manure. It seems to us that every thing would go to destruction, and that all his wisdom would be rattled out of him in the cart, and that all those grand picturesque images which he bears about in his breast would be soiled in the manure; but we have become so inured to this, that it does not strike us as strange that our servitor of science—that is to say, the servant and teacher of the truth—by making other people do for him that which he might do for himself, passes half his time in dainty eating, in smoking, in talking, in free and easy gossip, in reading the newspapers and romances, and in visiting the theatres. It is not strange to us to see our philosopher in the tavern, in the theatre, and at the ball. It is not strange in our eyes to learn that those artists who sweeten and ennoble our souls have passed their lives in drunkenness, cards, and women, if not in something worse.

Art and science are very beautiful things; but just because they are so beautiful they should not be spoiled by the compulsory combination with them of vice: that is to say, a man should not get rid of his obligation to serve his own life and that of other people by his own labor. Art and science have caused mankind to progress.

Yes; but not because men of art and science, under the guise of division of labor, have rid themselves of the very first and most indisputable of human obligations,—to labor with their hands in the universal struggle of mankind with nature.

“But only the division of labor, the freedom of men of science and of art from the necessity of earning them living, has rendered possible that remarkable success of science which we behold in our day,” is the answer to this. “If all were forced to till the soil, those VAST results would not have been attained which have been attained in our day; there would have been none of those STRIKING

successes which have so greatly augmented man’s power over nature, were it not for these astronomical discoveries WHICH ARE SO

ASTOUNDING TO THE MIND OF MAN, and which have added to the security of navigation; there would be no steamers, no railways, none of those WONDERFUL bridges, tunnels, steam-engines and telegraphs, photography, telephones, sewing-machines, phonographs, electricity, telescopes, spectroscopes, microscopes, chloroform, Lister’s bandages, and carbolic acid.”

I will not enumerate every thing on which our age thus prides itself. This enumeration and pride of enthusiasm over ourselves and our exploits can be found in almost any newspaper and popular pamphlet. This enthusiasm over