To-day I rode past Gill. 70 I thought: no un-dertaking is profitable with a small amount of capital. The more capital, the more profits; the less expenses. But from this it in no way follows that, as Marx says, capitalism will lead to social-
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ism. Perhaps it will lead to it, but to one with force. The workingmen will be compelled to work together, and they will work less and the pay will be more, but there will be the same slav-ery. It is necessary that people work freely in common, that they learn to work for each other, but capitalism doesn’t teach them that; on the con-trary, it teaches them envy, greed, selfishness. Therefore, through a forced uniting brought about by capitalism, the material condition of the workers can be bettered, but their contentment can in no way be established. Contentment can only be established through the free union of the workers. And for this it is necessary to learn how to unite, to perfect oneself morally, to will-ingly serve others without being hurt when not re-ceiving a return. And this can’t in any way be learned under the capitalistic, competitive system, but under an entirely different one.
I sleep alone downstairs. To-morrow, May 6th, Y. P.
To-day, May 9, Y. P.
Up to now, I haven’t yet written out all that I had to. Have been continually indisposed. Notwithstanding this, I work in the mornings. To-day, it seemed to me I advanced very much. Our people have gone away, some to the corona-
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tion, others to Sweden. 71 I am alone with Masha; she has a sore throat. I am well. May w, If Hive. Y.P.
To-day, May u, Y.P.
Sonya arrived from Moscow. I continue to write the Declaration of Faith. It seems as if I were weakening. To-day I received a letter from N, a tangled up revolutionist. In the evening I rode horseback to Yasenki 72 and thought:
I have not yet written out everything from my notebooks. I will jot down at least this, the more so since, when it came into my head it seemed to me very important. Namely:
i) Spier says we know only sensations. It is true, the material of our knowledge is sensations. But one must ask; why variation of sensations (even of one and the same sense of sight or touch). He (Spier) insists too much that cor-poreality is an illusion, and does not answer the question: why variation of sensations? It is not bodies that make variation of sensations, I agree to this, but it is just such beings as we, who must be the cause of these sensations.
I know that what he recognises as our being he recognises as a unit. Good. Admitting it is a unit, then it is a divided off, broken off unit, and I am a unit being only within certain limits. And
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these limits of my being are the limits of other beings. Or, one being is outlined by limits and these limits create sensations, i. e., the material of knowledge. There are no bodies, bodies are illu-sions, but other beings are not illusions and I recognise them through sensations. Their activ-ity produces sensations in me and I conclude that the same effect is produced in them by my activity. When I receive sensations from a man with whom I come in contact, it can be understood; but when I receive sensations from the earth upon which I fall, from the sun which warms me, what is it that produces these sensations in me? Probably the activities of beings whose life I do not understand; but I recognise only a part of them like the flea on my body. Touching the earth, feeling the warmth of the sun, my limits come in contact with the limits of the sun. I am in the world (I pro-ject this into space. I can not do it otherwise though it is not so in reality) like a cell, not an immovable one, but one wandering and touching by his limits, not only the limits of other cells of the same kind, but other enormous bodies.
Better still, not to project this into space; I act and am acted upon by the greatest variety of be-ings; or, my division of a unit being associates with other divisions of the most various kinds.
(What a lot of nonsense!)
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May 12, Y. P. If I live.
Pentecost. It is cold, damp, and not a leaf on the trees.
To-day already, May 1 6, Y. P. Morning.
I can not write my Declaration of Faith. It is unclear, metaphysical, and whatever good there is in it, I spoil. I am thinking of beginning it all from the beginning again or to call a stop and get to work on a novel or a drama.
N. 73 was here; it was a difficult love test. I passed it only outwardly and even then badly. If the examiner had gone along thoroughly, skip-ping about, I would have failed shamefully.
A beautiful article by Menshikov, “ The Blun-ders of Fear.” 74 How joyous ! I can almost die, even absolutely, and yet it always seems as if there is something still to be done. Do it and the end will take care of itself. If you are no longer fit for the work, you will be changed and a new one will be sent and you will be sent to another work. If only one rises in work!
Strakhov Th. A. 75 was here. The other one, N., 76 came to me in my sleep. I had a talk with him 77 about the Declaration of Faith. In speak-ing to him I felt how hazy was the desire for the good in itself. And I corrected it this way:
i) A man at a certain period of his develop-ment awakens to a consciousness of his life. He
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sees that everything about him lives (and he him-self lived like that before the awakening of his reason) without knowing its life. Now that he has learned that he lives, he understands that force which gives life to the whole world and in his consciousness he coincides with it, but being limited by his separate being (his organism), it seems to him that the purpose of this force which gives life to the world, is the life of his sepa-rate being.
(/ thought that I would write it clearly and again I am confused; evidently I am not ready.}
Life is the desire for the good. (Everything that lives, lives only because it desires the good; that which does not desire the good, does not live. )
Man, when awakened to a reasoning conscious-ness, is conscious of life in himself, i. e. of the desire for the good. But since this consciousness is engendered in the separate bodily being of man, since man learns that life is the desire for the good when he is already separated from others by his bodily being, therefore, in the first awakening of man to a reasoning consciousness, it seems to him that life, i. e. the desire for the good which he recognises in himself, has for its object his sep-arate bodily being. And man begins to live con-sciously for the good of his separate being, be-
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gins to use that reason of his which revealed to him the essence of all life; the desire for the good, in order to secure the good for his own separate being.
But the longer a man lives, the more obvious it becomes to him that his purpose is unattainable. And therefore, while he has not yet made clear to himself his error, even before he recognises by reason the impossibility of the good for a sepa-rate personality, man knows by experience and feeling the error of activity which is directed to the good of his own separate personality and he naturally strives that his life, his desire for the good, be drawn away from his own personality and brought over to other things; to comrades, friends, family, society.
This same reason which he desires to use for the attainment of the good for his own separate being, shows man that this good is unattainable, that it becomes destroyed by the struggle between the separate beings for the desired good, destroyed by the unpreventable, innumerable disasters and sufferings which threaten man, and above all, by the unavoidable illnesses, sufferings, old age and death which occur in the individual life of man. No matter how man might expand his desire for the good to other beings, he can not but see that all these separate beings are like him, subject to unavoidable sufferings and death and therefore,
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they, just as he, can not have real life by them-selves.
And it is just this error of men who have awak-ened to the consciousness of life that the Christian teaching dissipates, in showing to man that as soon as a consciousness of life has awakened in him, i. e. the desire for the good, then his being, his “ self “ is no longer his separate bodily being, but that same consciousness of life, the desire for the good not for himself, which was born in his separate being. The consciousness, therefore, of the desire for the good, is the desire for the good for everything existent. And the desire for the
