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mSn{`ƈÎEmu{`ƈÎEv͒on

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@N|gLƖꎂŗ̌̃G[[ENXiRuclusj̔@An{̑{҂ŁAŚ͔ނ@{҂L棂ƂAs͔ނIOਂ߂ɔb̈ꓹHɔނ̖𖽂ʂłBނ͎E}ӂ̐rਂ߁ASRHEčؐHƂƂȂ܂B^Ė{`҂͍̑ؐH҂łBׂEɔEтҁAl̉@ElԂƂ܂B
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@vɁAÎE҂͑̎Ƒl̟Ƒ\󋵔@ɂẮA@Ȃ}hłôłB{`҂Ƃ͌܂BہA`҂͊FaARDނ̂ɁAÎE҂oƂ͔Jɂ߂ďȂ̂łB͍̎R鏔Au{`҂͈ÎE҂ȂvƂ̖όȂ񂱂Ƃ]Ɋւ܂ʁB

mSnv̐muv̐v͒on

@[Ŏ܎҂_̂łȂ΁A{Iv̓hÊƂӖ肪Bv̏n͎x߂̕ŁAx߂͍b̓VqV󂯂ĉ̓VqɑvƂӂ̂AɎ܎҂ƂAVqƂ̍XRӂ̂łÅv̓EI[V桌ŁA܎҂̝̍X@ɂ͓ڒȂAgDAИgD{ɝ̊v˂ΊvƂ͐\܂BDcɂȂ炤A沐bɂȂ炤AЕ̐ȂΊvƂ͐\܂BېV͓Vq͈ˑRvłBvVqyюF쎁ɑਂ߂ɊvƂӂ̂ł͂ȂApҖ}S̐xAgDꂩ̂ꂽvƂӂ̂łBNȎ剻̐V̔@AVc͈ˑRAl̎łȂVc̎Ɉ˂ĐĂAwǊvɋ߂ƎvЂ܂BvƂӂ̂́Ab̎܎҂̎܎҂ɑƂA̗L͂ȌlႵ}ȟlႵ}hɑĐ܂Ƃӂ̂łȂAp҂̐xAgDE̋ɕӂāAVȎИgDN҂̍pӂ̂ŁAИỉߒ̑i\錾tłB̂ɚȈӖɉẮAv͎RɋN҂҂ŁAl}hŋN̂ł͂܂B
@ېV̊vɒvĂA،˂␼vۂN̂ł͂ȂA쎁Nɒ߂̑gDAK̐xOSNԂ̐l̐iAИᢒBɔ͂ȂāAeʂɋEAj]𐶂ARɌXɎ̂łBpxApgĎX̟^nȂ΁AS̖،ˁAvہAłhE邱Ƃo҂܂Bޓč\Nꂵ߂Ȃ΁AgcAȂǂƈ|d邩AȂɖ؂ɂȂėłBޓKЂɑɐđoAЂɘ݂̂ŁAĔޓN̂ł͂܂Bv͉̐̂ł̂łB
@̂ɊvhEċNAhEčsӂȂǂƂӂƂ́A꘬ߌv`ׂƂł͂܂BېV̊vł`͎XXɝ̂āAl[ɁA҂͂܂łB吭ԏ̌ŕaɐ܂nꂽƎvӂƁAAH̝Dूn܂BTAJD]˂CɂȂ邩Ǝvւ΁AƐƂō@\cƃRnĎd܂BÖɍsƎvӂƁA`̔RAH̝DूƂӕłB]˂̈nłAA̔@loֈꎞɏoǂ̂́AڋHȋAhȑ嘪蜂ĂmʁBꓞlԂ̘m炴鏊ł͂܂܂BΎҁAS҂̘ḿA҂ׂvaADूA@ɂĐ邩̖ł͂ȂāAB̐xAgDAИAl̐iAᢒBɔ͂ȂȂ邱ƁAXƐVgDᢐ͕sR̐ЂȂ邱ƁA̐_ɂȂ΁Aɂ͔VƔ̌SpɂȂ˂΂ȂʂƁA̎ɂ͗RɂȂ̂RȂ邱ƓŁA𐄂āÁAlुAYL̍̐xE́AYVɑAߑIƂ͖ؐ̚{IRȂđ|̂ƐMAv҂̂łB
@{`҂̊v̎AchE邩Ƃ̖肪o܂AvXwA߂ׂƂł܂Bc猈ׂłBOɂ\@A{`҂͕́Aܗ͂ɋȂݐlR̎И̛]ނ̂łBИ𐬂̎AlchEƂӞܗ͂A߂̂܂Bl̎RQAc͎RɁAɑāAKۂ̓rɏoœ̂ŁȂ󂭂ׂ͂܂B
@zĉX́Av@Ȃ鎖̉ɁA@Ȃ镗ɐ邩͕܂񂪁AeɊpݐl̎RAaਂ߂Ɋvə҉҂́Aoғ\͂𔺂͂Ȃ₤ɁAฐoʂ₤ɓwނׂƍlւ܂BØ҂̑̊v̍ۂɑ̖\͂𔺂ЁAฐoʂ͂Ȃ₤łAzՓ˂͏ɑ吨ɋtRێAł̓kĂ͎̂łBłl̎RAaӂiĂcAɉĎzێAł̓kƋɑ吨ɍRA\͂płBɉĔVẑ́AɌAc̎z@As\̂ƂłBB́A{`̊vƂ͒Ɏ܎҂̑_AÎEړIƂ҂ȂƂ̌Ȃ񂱂Ƃ]ނ݂̂łB

mSnv^muv^v͒on

@v₤ɎR̐ЂȂ΁Av^̕Kv͂܂ARɌɊv^Bv^͑vNĔ[𓊂Ƃ̂ł͂ȂAƂӌ₤łB
@{`҂ʂɊv^iĂ̂́AvNƂłȂAÎEA\邱Ƃł܂BN҂Ƃvə҉Ĝ䕪̗͂vׂvzAq{A\͂P`Ẳ^îłBVA趎ᢍsAЁAeq̒qAЕzAAWF̐ڂAИ̐i鏊Ȃ̘җRƟdƂAV萂q{̂łBęg݂ď̋̎Ƃzނ@Av̐Vਂׂ\͂Puɗv̂łB{n҂̙g^Ȃ̂́AdɊOҊK̗viƂӂ݂̂ŁA҂̊vɛvz肹҂͂Ȃ̂łB{`҂{ɉĂ͖gɎƂ͂܂B
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@vRɘ҂̂ȂA^͖p̞łAĂł͂܂BႵpxApgD̋ɂɒBAИRɕӂ鎞A@ȂVxAVgDVɑ̂Ȓ吨ł邩萂āA̎vzqȂAVə҉\͂̌PȂɂ́AИ͊v̐V𐁂ƂȂāApxƋɌ͎ėӂ̂łBVɔĒqƔ\͂̏΁A؂̌͂ꂽVȂ肪ôłBn隠̎И́AsɔCĉ̐V`AV^̂Ȃਂ߂ɖŖS܂Bŗ̓u{̖N̕sAɂȂȂAʃ[\[AHe[AeXL[̎vzV̏ਂ߂ɁAŖSƂȂ炸ĊvƂȂAXɐVŗoB{ېV̊vɛĂȑO珀BΉvz̙BdłB˂̑{jłARz̊OjALłA{Ac̚{ARFY̗Vł܂Bޓ͓쎁̐܏ĂӂƂQ{̐ɓKȂȂƂSAJ뒼Bޓ͈͎SA͞OɎSĊv̏ਂ̂łBƊ̎́AÂcă}SȂ䂯̎vzAqɗ{ĂBzĖŖSƂȂ炸ėhȊv͐AꂽBႵ̊v^ĂȂȂAcOln҂ĂӋ̑̂ɘāA낢ƁA{͈͍̒N̉^m܂ʁBN̎И՗̂́AisɔCAɔCāAU삵AVāAVИAVɓ\́AvẑȂਂ߂łƎvЂ܂B
@lԂAИŁAɝ̓iě߂܂ȏA݌ÕsՂ̐xAgDׂ͂ȂBKƋɐiAV˂΂ȂʁBiAȉiǈ͉vŁAivƖÂ̂ŁAX͍И͎̌AShਂ߂ɂ́AɐV`AVvzې邱ƁAv^̕KvƐM̂łB

mSnڍs̈Ӌ`muڍs̈Ӌ`v͒on

@͂܂̞ǋyјRׂ̒ɉāAڍsĂӂƂA\͊vƂA[p\ƂӂƂƖwǓ`ɉĂV̂ɋ܂B
@ڍs͉p̃aNgEANV桂̂ŁA^Ăňʂə^ɗp錾tłBg̐EH̒ɂ͖{}AИ}AN_҂̂ŁAʂɖ{`҂̛Ľtł͂܂BđӖ鏊́AgS铂̗v𑝐îɂ́AcɌ䗊ݐ\ĂʁA҂̂Ƃ͙Ҏgɉ^˂΂ȂʁBcԐډ^łȂęҎgڂɉ^悤A`oȂŎŉoƂӂ̂ɉ߂Ȃ̂łB铓IɌւ΁AH̐ݔSɂɂAԂ𐧌ɂAcɗōH@nւĖӉ^AڂɍHɒkAȂΓHƂӂ̂ŁA͓ĤƂɎg͂Ă₤łB͔̕siAQŁAtrɉ͂Ƃӂ₤Ȏɂ́Ax̉ƂɉĐHi𝾗p悢Ƙ_҂Bpڍs̈Ƃւʂł͂ȂBv̍ۂɉāAčc@̋҂ȂĂAg`Ăčs΂悢ƂӘ_҂BڍsƂւ̂łB
@AڍsӐƂĂA`Ă̒ڍsAcS鉽łӐƂӂƂ͌ւ܂ʁBcSȂƂȂA\łAElłAD_łAEłFڍsł͂ȂAƂӕM@Ř_Ă͊ԈЂ܂Bc͟^ē|sĂBɂ͑PǂȋcłȂAɂő͍s͂ʁB̂ɋc@AeɂȂŒڍs炤Ƃӂ̂A̙g̐łAȂ璼ڍsƂӂ̂ŁAڍsȂ牽łƂӂ̂ł͂܂BcĒڍsӂlłAb͏lŏ엿l؂邱Ƃ݂̂A͐EH̓Ĥ݂^ƂӞɁAlƑꍇƂɂĖړIAiA@قɂ̂łB̂ɒڍs𒼂ɖ\͊vȂƉAڍs_҂肵ƂӂƂ̗̎L͂Ȉꌴɉւ̂́ARȂƂłB

mSn^BƓ{̐mu^BƓ{̐v͒on

@̎Ƒ@Ƃ|ɍ݂邩͌Ƃ[AȏqԂ邪@A{`҂͌Ė\͂Dގ҂łȂA{`̙B͖\̙͂Bł͂܂B^Ăł`ɛĂ͐rĂ܂B͒mČ̂ɋȉAwAĂ܂A{Î₤ɘ\ȔQցA`҂̎RAܗ`ĔDAmuւ{茁vAU+8E9DA117--15nāA̎R܂ŒDӂ₤ȂƂ͂܂܂B^B̊eł͖{`̐VA趎͎RᢍsAW͎RɍÂĂ܂BŚȂǂɂ͓`̏TVAp̔@N嚠A{̓łApIP̂ᢍsĂ܂BăN|gL͗ϓւɂĎRɑqɂAɍNouȈ̜v̈ꏑ́ApćuIψvoł܂B桂uq̗v̔@AŌ̌ŁApAՁAIAɁȀ桂AEIƂďd񂺂Ă̂ŁAV𘪖\ɋ֎~̂́A{ƘÎ݂Ȃ̂łB
@A{`͊訂AN؂悤ƂӂƂ\oA{ɂ̂₤ɕ܂BAAĉ́ATՈƂAɑƂAǉƂŁAØ\ȔQ𖳐{`҂ɉցAޓ̒ɌV̋ɑ̘\҂AɔVƂN؍ûłBč񚠓N؞́AƁXc܂A\ĐƂ͂܂B畅s̒łAeɊp̔ĂȏAlԂ̎vz̎Rmuւ{茁vAU+8E9DA118--5n邱Ƃ͏o҂ȂłBɐ\܂A{̓p͉cɔ̂łB

mSnꝄ\ƊvmuꝄ\Ɗvv͒on

@dɎ܎҂XR邱ƂvƖÂ铌m̎vz琄āAȂ镐́A͂ւΉłvNAႵ͐₤ɍlցAvƂ̈Ꝅ\Ȃ`Ė\͊vƖÂׂ̂ȂƋɂ߂ėāÁu\͊vvĂӌꂪo҂̂ł͂ȂƎ@܂B̗pvĂӌ̈Ӌ`͑O\ギʂŁAꝄ\͕̔@Ꝅ\ŁAy͙ʂȂ΂Ȃ܂B΁AȂǂɘbӌiv`Ƃӂ̂ɂȂ邩AAdƂӂ̂ɂȂ邩́A@ƓIȂʎɂ͕܂񂪁jɂ́A\Ė\͊vĂӌpƂ͂Ȃ̂ŁA͑Sǈ͘Rᢖꂽ̂łB
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@A formidable movement was developing in the meantime amongst the educated youth of Russia. Serfdom was abolished. But quite a network of habits and customs of domestic slavery, of utter disregard of human individuality, of despotism on the part of the fathers, and of hypocritical submission on that of the wives, the sons, and the daughters, had developed during the two hundred and fifty years that serfdom had existed. Everywhere in Europe, at the beginning of this century, there was a great deal of domestic despotism\the writings of Thackeray and Dickens bear ample testimony to it\but nowhere else had that tyranny attained such a luxurious development as in Russia. All Russian life, in the family, in the relations between commander and subordinate, military chief and soldier, employer and employee, bore the stamp of it. Quite a World of customs and manners of thinking, of prejudices and moral cowardice, of habits bred by a lazy existence, had grown up; and even the best men of the time paid a large tribute to these products of the serfdom period.
@Law could have no grip upon these things. Only a vigorous social movement, which would attack the very roots of the evil, could reform the habits and customs of everyday life; and in Russia this movement\this revolt of the individual\took a far more powerful character, and became far more sweeping in its criticisms, than anywhere in Western Europe or America, gNihilismh was the name that kTurgue'neffl gave it in his epoch-making novel, gFathers and Sons.h
@The movement is often misunderstood in western Europe, in the press, for example, Nihilism is confused with terrorism. The revolutionary disturbance which broke out in Russia toward the close of the reign of Alexander II., and ended in the tragical death of the Tsar, is constantly described as Nihilism. This is, however a mistake. To confuse Nihilism with terrorism is as wrong as to confuse a philosophical movement like Stoicism or Positivism with a political movement, such as, for example, republicanism. Terrorism was called into existence by certain special conditions of the political struggle at a given historical moment. It has lived, and has died. It may revive and die out again, But Nihilism has impressed its stamp upon the whole of the life of the educated classes of Russia, and that stamp will be retained for many years to come. It is Nihilism, divested of some of its rougher aspects\which were unavoidable in a young movement of that sort\which gives now to the life of a great portion of the educated classes of Russia a certain peculiar character which we Russians regret not to find in the life of Western Europe. It is Nihilism, again, in its various manifestations which gives to many of our writers that remarkable sincerity, that habit of gthinking aloudh, which astounds western European readers.
@First of all, the Nihilist declared war upon what may be described as the gconventional lies of civilized mankindh. Absolute sincerity was his distinctive feature, and in the name of that sincerity he gave up, and asked others to give up, those superstitions, prejudices habits, and customs which their own reason could not justify. He refused to bend before any authority except that of reason, and in the analysis of every social institution or habit he revolted against any sort of more or less masked sophism.
@He broke, of course, with the superstitions of his fathers, and in his philosophical conceptions he was a positivist, an agnostic, a Spencerian evolutionist, or a scientific materialist; and while he never attacked the simple, sincere religious belief which is a psychological necessity of feeling, he bitterly fought against the hypocrisy that leads people to assume the outward mask of a religion which they continually throw aside as useless ballast.
@The life of civilized people is full of little conventional lies. Persons who dislike each other, meeting inmuinv͒{ł́uisvn the street, make their faces radiant with a happy smile; the Nihilist remained unmoved, and Smiled only for those whom he was really glad to meet. All those forms of outward politeness which are mere hypocrisy were equally repugnant to him, and he assumed a certain external roughness as a protest against the smooth amiability of his fathers. He saw them wildly talking as idealist sentimentalists, and at the same time acting as real barbarians toward their wives, their children, and their serfs; and he rose in revolt against that sort of sentimentalism, which, after all, so nicely accommodated itself to the anything but ideal conditions of Russian life. Art was involved in the same sweeping negation. Continual talk about beauty, the ideal, art for art's sake, aesthetics, and the life, so willingly indulged in\while every object of art was bought with money exacted from starving peasants or from underpaid workers, and the so-called gworship of the beautifulh was but a mask to cover the most commonplace dissoluteness\inspired him with disgust; and the criticisms of art which one of the greatest artists of the century, kTolsto_yl, has now so powerfully formulated, the Nihilist expressed in the sweeping assertion, gA pair of boots is more important than all your Madonnas and all your refined talk about Shakespeareh.
@Marriage without love and familiarity without friendship were repudiated. The Nihilist girl, compelled by her parents to be a doll in a doll's house, and to marry for property's sake, preferred to abandon her house and her silk dresses; she put on a black woollen dress of the plainest description, cut off her hair, and went to a high school, in order to win there her personal independence. The woman who saw that her marriage was no longer a marriage\that neither love nor friendship connected any more those who were legally considered husband and wife\preferred to break a bond which retained none of its essential features; and she often went with her children to face poverty, preferring loneliness and misery to a life which, under conventional conditions, would have given a perpetual lie to her best self.
@The Nihilist carried his love of sincerity even into the minutest details of everyday life. He discarded the conventional forms of society talk, and expressed his opinions in a blunt and terse way, even with a certain affectation of outward roughness.
@We used in kIrku_tskl to meet once a week in a club, and to have some dancing, I was for a time a regular visitor at these ksoire'esl, but gradually, having to work, I abandoned them. One night, as I had not made my appearance for several weeks in succession, a young friend of mine was asked by one of the ladies why I did not come any more to their gatherings. gHe takes a ride now when he wants exerciseh, was the rather rough reply of my friend, gBut he might come to spend a couple of h'ours with us, without dancingh, one of the ladies ventured to say. gWhat would he do here ?h retorted my Nihilist friend, gtalk with you about fashions and furbelow ? He has had enough of that nonsenseh. gBut he sees occasionally Miss So-and-Soh, timidly remarked one of the young ladies present, gYes, but she is a studious girlh, bluntly replied my friend, ghe helps her with her Germanh. I must add that this undoubtedly rough rebuke had the effect that most of the kIrku_tskl girls began next to besiege my brother, my friend, and myself with questions as to what we should advise them to read or to study. With the same frankness the Nihilist spoke to his acquaintances, telling them that all their talk about gthis poor peopleh was sheer hypocrisy so long as they lived upon the underpaid work of these people whom they commiserated at their ease as they chatted together in richly decorated rooms: and with the same frankness a Nihilist would inform a high functionary that he (the said functionary) cared not a straw for the welfare of those whom he ruled, but was simply a thief !
@With a certain austerity the Nihilist would rebuke the woman who indulged in small talk, and prided herself onmuonv͒{ł́uonevn her gwomanlyh manners and elaborate toilette. He would bluntly say to a pretty young person: gHow is it that you are not ashamed to talk this nonsense and to wear that chignon of false hair ?h In a woman he wanted to find a comrade, a human personality\not a doll or gmuslin girlh\and he absolutely refused to join those petty tokens of politeness with which men surrounded those whom they like so much to consider as gthe weaker sexh. When a lady entered a room a Nihilist did not jump off his seat to offer it to her\unless he saw that she looked tired and there was no other seat in the room. He behaved towards her as he would have behaved towards a comrade of his own sex: but if a lady\who might have been a total stranger to him\manifested to desire to learn something which he knew and she knew not, he would walk every night to the far end of a great city to help her with his lessons. The young man who would not move his hand to serve a lady with a cup of tea, would transfer to the girl who came to study at Moscow or St. Petersburg the only lesson which he had got and which gave him daily bread, simply saying to her: gIt is easier for a man to find work than it is for a woman. There is no attempt at knighthood in my offer, it is simply a matter of equalityh.
@TwomuTwov͒{ł́uTowvn great Russian novelists, kTurgue'neffl and kGoncharo_ffl, have tried to represent this new type in their novels, kGoncharo_ffl, in Precipice, taking a real but unrepresentative individual of this class, made a caricature of Nihilism. kTurgue'neffl was too good an artist, and had himself conceived too much admiration for the new type, to let himself be drawn into caricature painting; but even his Nihilist, kBaza_roffl, did not satisfy us. We found him too harsh, especially in his relations with his old parents, and, above all, we reproached him with his seeming neglect of his duties as a citizen. Russian youth could not be satisfied with the merely negative attitude of kTurgue'neff'sl hero. Nihilism, with its affirmation of the rights of the individual and its negation of all hypocrisy, was but a first step toward a higher type of men and women, who are equally free, but live for a great cause. In the Nihilists of kChernyshe'vskyl, as they are depicted in his far less artistic novel, gWhat is to be Done ?h they saw better portraits of themselves.
@gIt is bitter, the bread that has been made by slavesh, our poet kNekra`soffl wrote. The young generation actually refused to eat that bread, and to enjoy the riches that had been accumulated in their father's houses by means of servile labour, whether the labourers were actual serfs or slaves of the present industrial system.
@All Russia read with astonishment, in the indictment which was produced at the court against kKarako_zoffl and his friends, that these young men, owners of considerable fortunes, used to live three or four in the same room, never spending more than ten roubles (one pound) apiece a month for all their needs, and giving at the same time their fortunes for co-operative associations co-operative workshops (where they themselves worked), and the like. Five years later, thousands and thousands of the Russian youth\the best part of it\were doing the same. Their watchword was, gV knaro_dl !h (To the people; be the people.) During the years 1860\65 in nearly every wealthy family a bitter struggle was going on between the fathers, who wanted to maintain the old traditions, and the sons and daughters, who defended their right to dispose of their life according to their own ideals. Young men left the military service, the counter, the shop, and flocked to the university towns. Girls, bred in the most aristocratic families, rushed penniless to St. Petersburg, Moscow, and Kieff, eager to learn a profession which would free them from the domestic yoke, and some day, perhaps, also from the possible yoke of a husband. After hard and bitter struggles, many of them won that personal freedom. Now they wanted to utilize it, not for their own personal enjoyment, but for carrying to the people the Knowledge that had emancipated them.
@In every town of Russia, in every quarter of St. Petersburg, small groups were formed for self-improvement and self-education; the works of the philosophers, the writings of the economists, the researches of the young Russian historical school, were carefully read in these circles, and the reading was followed by endless discussions. The aim of all that reading and discussion was to solve the great question which rose before them: In what way could they be useful to the masses ? Gradually, they came to the idea that the only way was to settle amongst the people and to live the people's life. Young men went into the villages as doctors, doctors' assistants, teachers, villagescribes, even as agricultural labourers, blacksmiths, woodcutters, and so on, and tried to live there in close contact with the peasants. Girls passed teachers' examinations, learned midwifery or nursing, and went by the hundred into the villages, devoting themselves entirely to the poorest part of the population.
@They went without even having any ideals of social reconstruction or any thought of revolution; merely and simply they wanted to teach the mass of the peasants to read, to instruct them, to give them medical help, or in any way to aid to raise them from their darkness and misery, and to learn at the same time from them what were their popular ideals of a better social life.
@When I returned from Switzerland I found this movement in full swing.
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