<strong>Notes</strong> <strong>from</strong> <strong>the</strong> <strong>Underground</strong>never could become a different man; that even if time andfaith were still left you to change into something differentyou would most likely not wish to change; or if you did wishto, even <strong>the</strong>n you would do nothing; because perhaps in reality<strong>the</strong>re was nothing for you to change into. And <strong>the</strong> worstof it was, and <strong>the</strong> root of it all, that it was all in accord with<strong>the</strong> normal fundamental laws of over-acute consciousness,and with <strong>the</strong> inertia that was <strong>the</strong> direct result of those laws,and that consequently one was not only unable to changebut could do absolutely nothing. Thus it would follow, as<strong>the</strong> result of acute consciousness, that one is not to blame inbeing a scoundrel; as though that were any consolation to<strong>the</strong> scoundrel once he has come to realise that he actually isa scoundrel. But enough …. Ech, I have talked a lot of nonsense,but what have I explained? How is enjoyment in thisto be explained? But I will explain it. I will get to <strong>the</strong> bottomof it! That is why I have taken up my pen ….I, for instance, have a great deal of amour propre. I am assuspicious and prone to take offence as a humpback or adwarf. But upon my word I sometimes have had momentswhen if I had happened to be slapped in <strong>the</strong> face I should,Dostoyevskyperhaps, have been positively glad of it. I say, in earnest, thatI should probably have been able to discover even in that apeculiar sort of enjoyment—<strong>the</strong> enjoyment, of course, ofdespair; but in despair <strong>the</strong>re are <strong>the</strong> most intense enjoyments,especially when one is very acutely conscious of <strong>the</strong> hopelessnessof one’s position. And when one is slapped in <strong>the</strong>face—why <strong>the</strong>n <strong>the</strong> consciousness of being rubbed into apulp would positively overwhelm one. The worst of it is,look at it which way one will, it still turns out that I wasalways <strong>the</strong> most to blame in everything. And what is mosthumiliating of all, to blame for no fault of my own but, so tosay, through <strong>the</strong> laws of nature. In <strong>the</strong> first place, to blamebecause I am cleverer than any of <strong>the</strong> people surroundingme. (I have always considered myself cleverer than any of<strong>the</strong> people surrounding me, and sometimes, would you believeit, have been positively ashamed of it. At any rate, Ihave all my life, as it were, turned my eyes away and nevercould look people straight in <strong>the</strong> face.) To blame, finally,because even if I had had magnanimity, I should only havehad more suffering <strong>from</strong> <strong>the</strong> sense of its uselessness. I shouldcertainly have never been able to do anything <strong>from</strong> being8
<strong>Notes</strong> <strong>from</strong> <strong>the</strong> <strong>Underground</strong>magnanimous—nei<strong>the</strong>r to forgive, for my assailant wouldperhaps have slapped me <strong>from</strong> <strong>the</strong> laws of nature, and onecannot forgive <strong>the</strong> laws of nature; nor to forget, for even if itwere owing to <strong>the</strong> laws of nature, it is insulting all <strong>the</strong> same.Finally, even if I had wanted to be anything but magnanimous,had desired on <strong>the</strong> contrary to revenge myself on myassailant, I could not have revenged myself on any one foranything because I should certainly never have made up mymind to do anything, even if I had been able to. Why shouldI not have made up my mind? About that in particular Iwant to say a few words.DostoyevskyIIIWITH PEOPLE who know how to revenge <strong>the</strong>mselves and tostand up for <strong>the</strong>mselves in general, how is it done? Why,when <strong>the</strong>y are possessed, let us suppose, by <strong>the</strong> feeling ofrevenge, <strong>the</strong>n for <strong>the</strong> time <strong>the</strong>re is nothing else but that feelingleft in <strong>the</strong>ir whole being. Such a gentleman simply dashesstraight for his object like an infuriated bull with its hornsdown, and nothing but a wall will stop him. (By <strong>the</strong> way:facing <strong>the</strong> wall, such gentlemen—that is, <strong>the</strong> “direct” personsand men of action—are genuinely nonplussed. For <strong>the</strong>ma wall is not an evasion, as for us people who think and consequentlydo nothing; it is not an excuse for turning aside,an excuse for which we are always very glad, though wescarcely believe in it ourselves, as a rule. No, <strong>the</strong>y are nonplussedin all sincerity. The wall has for <strong>the</strong>m somethingtranquillising, morally soothing, final, maybe even somethingmysterious ... but of <strong>the</strong> wall later.) Well, such a direct personI regard as <strong>the</strong> real normal man, as his tender mo<strong>the</strong>rnature wished to see him when she graciously brought himinto being on <strong>the</strong> earth. I envy such a man till I am green in9
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