<strong>Notes</strong> <strong>from</strong> <strong>the</strong> <strong>Underground</strong>only what is sensible. Of course, this very stupid thing, thiscaprice of ours, may be in reality, gentlemen, more advantageousfor us than anything else on earth, especially in certaincases. And in particular it may be more advantageous thanany advantage even when it does us obvious harm, and contradicts<strong>the</strong> soundest conclusions of our reason concerningour advantage—for in any circumstances it preserves for uswhat is most precious and most important—that is, our personality,our individuality. Some, you see, maintain that thisreally is <strong>the</strong> most precious thing for mankind; choice can, ofcourse, if it chooses, be in agreement with reason; and especiallyif this be not abused but kept within bounds. It is profitableand some- times even praiseworthy. But very often,and even most often, choice is utterly and stubbornly opposedto reason … and … and … do you know that that,too, is profitable, sometimes even praiseworthy? Gentlemen,let us suppose that man is not stupid. (Indeed one cannotrefuse to suppose that, if only <strong>from</strong> <strong>the</strong> one consideration,that, if man is stupid, <strong>the</strong>n who is wise?) But if he is notstupid, he is monstrously ungrateful! Phenomenally ungrateful.In fact, I believe that <strong>the</strong> best definition of man is <strong>the</strong>Dostoyevskyungrateful biped. But that is not all, that is not his worstdefect; his worst defect is his perpetual moral obliquity, perpetual—<strong>from</strong><strong>the</strong> days of <strong>the</strong> Flood to <strong>the</strong> Schleswig-Holsteinperiod. Moral obliquity and consequently lack of goodsense; for it has long been accepted that lack of good sense isdue to no o<strong>the</strong>r cause than moral obliquity. Put it to <strong>the</strong> testand cast your eyes upon <strong>the</strong> history of mankind. What willyou see? Is it a grand spectacle? Grand, if you like. Take <strong>the</strong>Colossus of Rhodes, for instance, that’s worth something.With good reason Mr. Anaevsky testifies of it that some saythat it is <strong>the</strong> work of man’s hands, while o<strong>the</strong>rs maintain thatit has been created by nature herself. Is it many-coloured?May be it is many-coloured, too: if one takes <strong>the</strong> dress uniforms,military and civilian, of all peoples in all ages—thatalone is worth something, and if you take <strong>the</strong> undress uniformsyou will never get to <strong>the</strong> end of it; no historian wouldbe equal to <strong>the</strong> job. Is it monotonous? May be it’s monotonoustoo: it’s fighting and fighting; <strong>the</strong>y are fighting now,<strong>the</strong>y fought first and <strong>the</strong>y fought last—you will admit, thatit is almost too monotonous. In short, one may say anythingabout <strong>the</strong> history of <strong>the</strong> world—anything that might enter26
<strong>Notes</strong> <strong>from</strong> <strong>the</strong> <strong>Underground</strong><strong>the</strong> most disordered imagination. The only thing one can’tsay is that it’s rational. The very word sticks in one’s throat.And, indeed, this is <strong>the</strong> odd thing that is continually happening:<strong>the</strong>re are continually turning up in life moral andrational persons, sages and lovers of humanity who make it<strong>the</strong>ir object to live all <strong>the</strong>ir lives as morally and rationally aspossible, to be, so to speak, a light to <strong>the</strong>ir neighbours simplyin order to show <strong>the</strong>m that it is possible to live morallyand rationally in this world. And yet we all know that thosevery people sooner or later have been false to <strong>the</strong>mselves,playing some queer trick, often a most unseemly one. Now Iask you: what can be expected of man since he is a beingendowed with strange qualities? Shower upon him everyearthly blessing, drown him in a sea of happiness, so thatnothing but bubbles of bliss can be seen on <strong>the</strong> surface; givehim economic prosperity, such that he should have nothingelse to do but sleep, eat cakes and busy himself with <strong>the</strong>continuation of his species, and even <strong>the</strong>n out of sheer ingratitude,sheer spite, man would play you some nasty trick.He would even risk his cakes and would deliberately desire<strong>the</strong> most fatal rubbish, <strong>the</strong> most uneconomical absurdity,Dostoyevskysimply to introduce into all this positive good sense his fatalfantastic element. It is just his fantastic dreams, his vulgarfolly that he will desire to retain, simply in order to prove tohimself—as though that were so necessary—that men stillare men and not <strong>the</strong> keys of a piano, which <strong>the</strong> laws of naturethreaten to control so completely that soon one will beable to desire nothing but by <strong>the</strong> calendar. And that is notall: even if man really were nothing but a piano-key, even ifthis were proved to him by natural science and ma<strong>the</strong>matics,even <strong>the</strong>n he would not become reasonable, but would purposelydo something perverse out of simple ingratitude, simplyto gain his point. And if he does not find means he willcontrive destruction and chaos, will contrive sufferings of allsorts, only to gain his point! He will launch a curse upon <strong>the</strong>world, and as only man can curse (it is his privilege, <strong>the</strong> primarydistinction between him and o<strong>the</strong>r animals), may beby his curse alone he will attain his object—that is, convincehimself that he is a man and not a piano-key! If you say thatall this, too, can be calculated and tabulated—chaos anddarkness and curses, so that <strong>the</strong> mere possibility of calculatingit all beforehand would stop it all, and reason would27
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