it。
Our position is a very difficult one； but why not look at it
squarely？
It is time to recover our senses； and to scrutinize ourselves。
Surely we are nothing else than the scribes and Pharisees； who sit
in Moses' seat； and who have taken the keys of the kingdom of
heaven； and will neither go in ourselves； nor permit others to go
in。 Surely we； the high priests of science and art； are ourselves
worthless deceivers； possessing much less right to our position than
the most crafty and depraved priests。 Surely we have no
justification for our privileged position。 The priests had a right
to their position： they declared that they taught the people life
and salvation。 But we have taken their place； and we do not
instruct the people in life；we even admit that such instruction is
unnecessary；but we educate our children in the same Talmudic…Greek
and Latin grammar； in order that they may be able to pursue the same
life of parasites which we lead ourselves。 We say； 〃There used to
be castes； but there are none among us。〃 But what does it mean；
that some people and their children toil； while other people and
their children do not toil？
Bring hither an Indian ignorant of our language； and show him
European life； and our life； for several generations； and he will
recognize the same leading； well…defined castesof laborers and
non…laborersas there are in his own country。 And as in his land；
so in ours； the right of refusing to labor is conferred by a
peculiar consecration； which we call science and art； or； in general
terms； culture。 It is this culture； and all the distortions of
sense connected with it； which have brought us to that marvellous
madness； in consequence of which we do not see that which is so
clear and indubitable。
CHAPTER VII。
Then； what is to be done？ What are we to do？
This question； which includes within itself both an admission that
our life is evil and wrong； and in connection with this；as though
it were an exercise for it；that it is impossible； nevertheless； to
change it； this question I have heard； and I continue to hear； on
all sides。 I have described my own sufferings； my own gropings； and
my own solution of this question。 I am the same kind of a man as
everybody else； and if I am in any wise distinguished from the
average man of our circle； it is chiefly in this respect； that I；
more than the average man； have served and winked at the false
doctrine of our world； I have received more approbation from men
professing the prevailing doctrine： and therefore； more than
others； have I become depraved； and wandered from the path。 And
therefore I think that the solution of the problem； which I have
found in my own case； will be applicable to all sincere people who
are propounding the same question to themselves。
First of all； in answer to the question； 〃What is to be done？〃 I
told myself： 〃I must lie neither to other people nor to myself。 I
must not fear the truth； whithersoever it may lead me。〃
We all know what it means to lie to other people； but we are not
afraid to lie to ourselves； yet the very worst downright lie； to
other people； is not to be compared in its consequences with the lie
to ourselves； upon which we base our whole life。
This is the lie of which we must not be guilty if we are to be in a
position to answer the question： 〃What is to be done？〃 And； in
fact； how am I to answer the question； 〃What is to be done？〃 when
every thing that I do； when my whole life； is founded on a lie； and
when I carefully parade this lie as the truth before others and
before myself？ Not to lie； in this sense； means not to fear the
truth； not to devise subterfuges； and not to accept the subterfuges
devised by others for the purpose of hiding from myself the
deductions of my reason and my conscience； not to fear to part
company with all those who surround me； and to remain alone in
company with reason and conscience； not to fear that position to
which the truth shall lead me； being firmly convinced that that
position to which truth and conscience shall conduct me； however
singular it may be； cannot be worse than the one which is founded on
a lie。 Not to lie； in our position of privileged persons of mental
labor； means； not to be afraid to reckon one's self up wrongly。 It
is possible that you are already so deeply indebted that you cannot
take stock of yourself； but to whatever extent this may be the case；
however long may be the account； however far you have strayed from
the path； it is still better than to continue therein。 A lie to
other people is not alone unprofitable； every matter is settled more
directly and more speedily by the truth than by a lie。 A lie to
others only entangles matters； and delays the settlement； but a lie
to one's self； set forth as the truth； ruins a man's whole life。 If
a man； having entered on the wrong path； assumes that it is the true
one； then every step that he takes on that path removes him farther
from his goal。 If a man who has long been travelling on this false
path divines for himself； or is informed by some one； that his
course is a mistaken one； but grows alarmed at the idea that he has
wandered very far astray and tries to convince himself that he may；
possibly； still strike into the right road； then he never will get
into it。 If a man quails before the truth； and； on perceiving it；
does not accept it； but does accept a lie for the truth； then he
never will learn what he ought to do。 We； the not only wealthy； but
privileged and so…called cultivated persons； have advanced so far on
the wrong road； that a great deal of determination； or a very great
deal of suffering on the wrong road； is required； in order to bring
us to our senses and to the acknowledgment of the lie in which we
are living。 I have perceived the lie of our lives； thanks to the
sufferings which the false path entailed upon me； and； having
recognized the falseness of this path on which I stood； I have had
the boldness to go at first in thought onlywhither reason and
conscience led me； without reflecting where they would bring me out。
And I have been rewarded for this boldness。
All the complicated； broken； tangled； and incoherent phenomena of
life surrounding me； have suddenly become clear； and my position in
the midst of these phenomena； which was formerly strange and
burdensome； has become； all at once； natural； and easy to bear。
In this new position； my activity was defined with perfect accuracy；
not at all as it had previously presented itself to me； but as a new
and much more peaceful； loving； and joyous activity。 The very thing
which had formerly terrified me； now began to attract me。 Hence I
think； that the man who will honestly put to himself the question；
〃What is to be done？〃 and； replying to this query； will not lie to
himself； but will go whither his reason leads； has already solved
the problem。
There is only one thing that can hinder him in his search for an
issue；an erroneously lofty idea of himself and of his position。
This was the case with me； and then another； arising from the first
answer to the question： 〃What is to be done？〃 consisted for me in
this； that it was necessary for me to repent； in the full sense of
that word；i。e。； to entirely alter my conception of my position and
my activity； to confess the hurtfulness and emptiness of my
activity； instead of its utility and gravity； to confess my own
ignorance instead of culture； to confess my immorality and harshness
in the place of my kindness and morality； instead of my elevation；
to acknowledge my lowliness。 I say； that in addition to not lying
to myself； I had to repent； because； although the one flows from the
other； a false conception of my lofty importance had so grown up
with me； that； until I sincerely repented and cut myself free from
that false estimate which I had formed of myself； I did not perceive
the greater part of the lie of which I had been guilty to myself。
Only when I had repented； that is to say； when I had ceased to look
upon myself as a regular man； and had begun to regard myself as a
man exactly like every one else；only then did my path become clear
before me。 Before that time I had not been able to answer the
question： 〃What is to be done？〃 because I had stated the question
itself wrongly。
As long as I did not repent； I put the question thus： 〃What sphere
of activity should I choose； I； the man who has received the
education and the talents which have fallen to my shame？ How； in
this fashion； make recompense with that education and those talents；
for what I have taken； and for what I still take； from the people？〃
This question was wrong； because it contained a false
representation； to the effect that I was not a man just like them；
but a peculiar man called to serve the people with those talents and
with that education which I had won by the efforts of forty years。
I propounded the query to myself； but； in reality； I had answered it
in advance； in that I had in advance defined the sort of activity
which was agreeable to me； and by which I was called upon to serve
the people。 I had； in fact； asked myself： 〃In what manner could I；
so very fine a writer； who had acquired so much learning and
talents； make use of them for the benefit of the people？〃
But the question should have been put as it would have stood for a
learned rabbi who had gone through the course of the Talmud； and had
learned by heart the number of letters in all the holy books； and
all the fine points of his art。 The question for me； as for the
rabbi； should stand thus： 〃What am I； who have spent； owing to the
misfortune of my surroundings； the year's best fitted for study in
the acquisition of grammar； geography； judicial science； poetry；
novels and romances； the French language； pianoforte playing；
philosophical theories； and military exercises； instead of inuring
myself to labor； what am I； who have passed the best years of my
life in idle occupations which are corrupting to the soul；what am
I to do in defiance of these unfortunate conditions of the past； in
order that I may requite those people who during the whole time have
fed and clothed； yes； and w