listen to a symphony； never to read poetry or novels； than to feed
all these persons。
And why； apparently； should art not be of service to the people？ In
every cottage there are images and pictures； every peasant man and
woman sings； many own harmonicas； and all recite stories and verses；
and many read。 It is as if those two things which are made for each
otherthe lock and the keyhad parted company； they have sprung so
far apart； that not even the possibility of uniting them presents
itself。 Tell the artist that he should paint without a studio；
model； or costumes； and that he should paint five…kopek pictures；
and he will say that that is tantamount to abandoning his art； as he
understands it。 Tell the musician that he should play on the
harmonica； and teach the women to sing songs； say to the poet； to
the author； that he ought to cast aside his poems and romances； and
compose song…books； tales； and stories； comprehensible to the
uneducated people；they will say that you are mad。
The service of the people by science and art will only be performed
when people； dwelling in the midst of the common folk； and； like the
common folk； putting forward no demands； claiming no rights； shall
offer to the common folk their scientific and artistic services； the
acceptance or rejection of which shall depend wholly on the will of
the common folk。
It is said that the activity of science and art has aided in the
forward march of mankind；meaning by this activity； that which is
now called by that name； which is the same as saying that an
unskilled banging of oars on a vessel that is floating with the
tide； which merely hinders the progress of the vessel； is assisting
the movement of the ship。 It only retards it。 The so…called
division of labor； which has become in our day the condition of
activity of men of science and art； was； and has remained； the chief
cause of the tardy forward movement of mankind。
The proofs of this lie in that confession of all men of science；
that the gains of science and art are inaccessible to the laboring
masses； in consequence of the faulty distribution of riches。 The
irregularity of this distribution does not decrease in proportion to
the progress of science and art； but only increases。 Men of art and
science assume an air of deep pity for this unfortunate circumstance
which does not depend upon them。 But this unfortunate circumstance
is produced by themselves； for this irregular distribution of wealth
flows solely from the theory of the division of labor。
Science maintains the division of labor as a unalterable law； it
sees that the distribution of wealth； founded on the division of
labor； is wrong and ruinous； and it affirms that its activity； which
recognizes the division of labor； will lead people to bliss。 The
result is； that some people make use of the labor of others； but
that； if they shall make use of the labor of others for a very long
period of time； and in still larger measure； then this wrongful
distribution of wealth； i。e。； the use of the labor of others； will
come to an end。
Men stand beside a constantly swelling spring of water； and are
occupied with the problem of diverting it to one side； away from the
thirsty people； and they assert that they are producing this water；
and that soon enough will be collected for all。 But this water
which has flowed； and which still flows unceasingly； and nourishes
all mankind； not only is not the result of the activity of the men
who； standing at its source； turn it aside； but this water flows and
gushes out； in spite of the efforts of these men to obstruct its
flow。
There have always existed a true science； and a true art； but true
science and art are not such because they called themselves by that
name。 It always seems to those who claim at any given period to be
the representatives of science and art； that they have performed；
and are performing； andmost of allthat they will presently
perform； the most amazing marvels； and that beside them there never
has been and there is not any science or any art。 Thus it seemed to
the sophists； the scholastics； the alchemists； the cabalists； the
talmudists； and thus it seems to our own scientific science； and to
our art for the sake of art。
CHAPTER V。
〃But art；science！ You repudiate art and science； that is； you
repudiate that by which mankind lives！〃 People are constantly
making thisit is not a replyto me； and they employ this mode of
reception in order to reject my deductions without examining into
them。 〃He repudiates science and art； he wants to send people back
again into a savage state； so what is the use of listening to him
and of talking to him？〃 But this is unjust。 I not only do not
repudiate art and science； but； in the name of that which is true
art and true science； I say that which I do say； merely in order
that mankind may emerge from that savage state into which it will
speedily fall； thanks to the erroneous teaching of our time；only
for this purpose do I say that which I say。
Art and science are as indispensable as food and drink and
clothing；more indispensable even； but they become so； not because
we decide that what we designate as art and science are
indispensable； but simply because they really are indispensable to
people。
Surely； if hay is prepared for the bodily nourishment of men； the
fact that we are convinced that hay is the proper food for man will
not make hay the food of man。 Surely I cannot say； 〃Why do not you
eat hay； when it is the indispensable food？〃 Food is indispensable；
but it may happen that that which I offer is not food at all。 This
same thing has occurred with our art and science。 It seems to us；
that if we add to a Greek word the word 〃logy；〃 and call that a
science； it will be a science； and； if we call any abominable thing…
…like the dancing of nude femalesby a Greek word； choreography；
that that is art； and that it will be art。 But no matter how much
we may say this； the business with which we occupy ourselves when we
count beetles； and investigate the chemical constituents of the
stars in the Milky Way； when we paint nymphs and compose novels and
symphonies；our business will not become either art or science
until such time as it is accepted by those people for whom it is
wrought。
If it were decided that only certain people should produce food； and
if all the rest were forbidden to do this； or if they were rendered
incapable of producing food； I suppose that the quality of food
would be lowered。 If the people who enjoyed the monopoly of
producing food were Russian peasants； there would be no other food
than black bread and cabbage…soup； and so on； and kvas；nothing
except what they like； and what is agreeable to them。 The same
thing would happen in the case of that loftiest human pursuit； of
arts and sciences； if one caste were to arrogate to itself a
monopoly of them： but with this sole difference； that； in the
matter of bodily food； there can be no great departure from nature；
and bread and cabbage…soup； although not very savory viands； are fit
for consumption； but in spiritual food； there may exist the very
greatest departures from nature； and some people may feed themselves
for a long time on poisonous spiritual nourishment； which is
directly unsuitable for； or injurious to； them； they may slowly kill
themselves with spiritual opium or liquors； and they may offer this
same food to the masses。
It is this very thing that is going on among us。 And it has come
about because the position of men of science and art is a privileged
one； because art and science （in our day）； in our world； are not at
all a rational occupation of all mankind without exception； exerting
their best powers for the service of art and science； but an
occupation of a restricted circle of people holding a monopoly of
these industries； and entitling themselves men of art and science；
and who have； therefore； perverted the very idea of art and science；
and have lost all the meaning of their vocation； and who are only
concerned in amusing and rescuing from crushing ennui their tiny
circle of idle mouths。
Ever since men have existed； they have always had science and art in
the simplest and broadest sense of the term。 Science； in the sense
of the whole of knowledge acquired by mankind； exists and always has
existed； and life without it is not conceivable； and there is no
possibility of either attacking or defending science； taken in this
sense。
But the point lies here；that the scope of the knowledge of all
mankind as a whole is so multifarious； ranging from the knowledge of
how to extract iron to the knowledge of the movements of the
planets； that man loses himself in this multitude of existing
knowledge；knowledge capable of ENDLESS possibilities； if he have
no guiding thread； by the aid of which he can classify this
knowledge； and arrange the branches according to the degrees of
their significance and importance。
Before a man undertakes to learn any thing whatever； he must make up
his mind that that branch of knowledge is of weight to him； and of
more weight and importance than the countless other objects of study
with which he is surrounded。 Before undertaking the study of any
thing； a man decides for what purpose he is studying this subject；
and not the others。 But to study every thing； as the men of
scientific science in our day preach； without any idea of what is to
come out of such study； is downright impossible； because the number
of subjects of study is ENDLESS； and hence； no matter how many
branches we may acquire； their acquisition can possess no
significance or reason。 And； therefore； in ancient times； down to
even a very recent date； until the appearance of scientific science；
man's highest wisdom consisted in finding that guiding thread；
according to which the knowledge of men should be classified as
being of primary or of secondary importance。 And this knowledge；
which forms the guide to all other branches of knowledge； men have
always called science in the strictest acceptation of the word。 And
such science there has always been； even down to our own day； in all
human communities which ha