But it is said to me, “You only give another narrower definition of art and science, which science does not agree
with; but even this does not exclude them, and notwithstanding all you say, there still remains the scientific and art activities of men like Galileo, Bruno, Homer, Michael Angelo, Beethoven, Wagner, and other learned men and artists of lesser magnitude who have devoted all their lives to art and science.”

Usually this is said in the endeavour to establish a link, which in other cases they disown, to connect the activity of the former learned men and artists with the modern ones, trying to forget that new principle of the division of labour by reason of which art and science now occupy a privileged position.

First of all, it is not possible to establish any such connection between the former factors and the modern ones, even as the holy life of the first Christian has nothing in common with the lives of popes: thus, the activity of men like Galileo, Shakespeare, Beethoven, has nothing in common with the activities of men like Tyndal, Hugo, and Wagner. As the Holy Fathers would have denied any connection with the Popes, so the ancient factors of science would have denied any relationship with the modern ones.

Secondly, owing to that importance which art and science ascribe to themselves, they have established a very clear standard by means of which we are able to determine whether they do, or do not, fulfil their destiny; and we therefore decide, not without proofs, but according to their own standard, whether that activity which calls itself art and science has, or has not, any right thus to call itself.

Though the Egyptians or Greek priests performed mysteries known to none but themselves, and said that these mysteries included all art and science, I could not, on the ground of the asserted utility of these to the people, ascertain the reality of their science, because this said science, according to their ipse dixit, was a supernatural one: but now we all have a very clear and plain standard, excluding everything supernatural; art and science promise to fulfil the mental activity of mankind, for the welfare of society, or even of the whole of mankind. Therefore we have a right to call only such activity, art and science, which has this aim in view, and attains it. And therefore, however those learned men and artists may call themselves, who excogitate the theory of penal laws, of state laws, and of the laws of nations, who invent new guns and explosive substances, who compose obscene operas and operettas, or similarly obscene novels, we have no right to call such activity the activity of art and
science, because this activity has not in view the welfare of the society or of mankind, but on the contrary is directed to the harm of men.

In like manner, however these learned men may call themselves, who in their simplicity are occupied during all their lives with the investigations of the microscopical animalcule and of telescopical and spectral phenomena; or those artists who, after having carefully investigated the monuments of old times, are busy writing historical novels, making pictures, concocting symphonies and beautiful verses, all these men, notwithstanding all their zeal, cannot, according to the definition of their own science, be called men of science or art, first because their activity in science for the sake of science, and of art for art, has not in view man's welfare; and secondly, because we do not see any results of these activities for the welfare of society or mankind.

The fact that sometimes something useful or agreeable for some men comes of their activities, by no means gives us any right, according to their own scientific definition, to consider them to be men of art and science.

In like manner, however those men may call themselves who excogitate the application of electricity to lighting, heating, and motion; or who invent some new chemical combinations, producing dynamite or fine colours; men who correctly play Beethoven's symphonies; who act on the stage, or paint portraits well, domestic pictures, landscapes, and other pictures; who compose interesting novels, the object of which is merely to amuse rich people,—the activity of these men cannot be called art and science, because this activity is not directed, like the activity of the brain in the organism, to the welfare of the whole, but is guided merely by personal gain, privileges, money, which one obtains for the inventing and producing of so-called art. Therefore this activity cannot possibly be separated from other covetous, personal activity, which adds agreeable things to life, as the activity of innkeepers, jockeys, milliners, prostitutes, and so on, because the activity of the first, the second, and the last, do not come under the definition of art and science, on the ground of the division of labour, which promises to serve for the welfare of all mankind.

The scientific definition of art and science is a correct one; but unluckily, the activity of modern art and science does not come under it. Some produce directly hurtful things, others useless things; and a third party invents trifles fit only for the use of rich people. They may all be very good persons, but they do not fulfil what they
have taken upon themselves to fulfil, according to their own definition; and therefore they have as little right to call themselves men of art and science as the modern clergy, who do not fulfil their duties, have right to consider themselves the bearers and teachers of divine truth.

It is not difficult to understand why the factors of modern art and science have not fulfilled their calling, and cannot fulfil it. They do not fulfil it, because they have converted their duty into a right. The scientific and art activities, in their true sense, are fruitful only when they ignore their rights, and know only their duties. Mankind value this activity so highly, only because it is a self-denying one.

If men are really called to serve others by mental labour, they will have to suffer in performing this labour, because it is only by suffering that spiritual fruit is produced. Selfdenying and suffering are the lot and portion of a thinker and an artist, because their object is the welfare of men. Men are wretched: they suffer and go to ruin. One cannot wait and lose one's time.

A thinker and an artist will never sit on the heights of Olympus, as we are apt to imagine: he must suffer in company with men in order to find salvation or consolation. He will suffer because he is constantly in anxiety and agitation; he might have found out and told what would give happiness to men, might have saved them from suffering; and he has neither found it out nor said it, and to-morrow it may be too late—he may............