Philosophy paper

Theodore Dalrymple

How—and How Not—to Love Mankind

Almost every intellectual claims to have the welfare of humanity, and particularly the

welfare of the poor, at heart: but since no mass murder takes place without its

perpetrators alleging that they are acting for the good of mankind, philanthropic

sentiment can plainly take a multiplicity of forms.

Summer 2001

Almost every intellectual claims to have the welfare of humanity, and particularly the welfare of the poor, at heart: but since no mass murder takes place without its

perpetrators alleging that they are acting for the good of mankind, philanthropic

sentiment can plainly take a multiplicity of forms.

Two great European writers of the nineteenth century, Ivan Turgenev and Karl Marx,

illustrate this diversity with vivid clarity. Both were born in 1818 and died in 1883, and

their lives paralleled each other almost preternaturally in many other respects as well.

They nevertheless came to view human life and suffering in very different, indeed

irreconcilable, ways—through different ends of the telescope, as it were. Turgenev saw

human beings as individuals always endowed with consciousness, character, feelings,

and moral strengths and weaknesses; Marx saw them always as snowflakes in an

avalanche, as instances of general forces, as not yet fully human because utterly

conditioned by their circumstances. Where Turgenev saw men, Marx saw classes of men;

where Turgenev saw people, Marx saw the People. These two ways of looking at the

world persist into our own time and profoundly affect, for better or for worse, the

solutions we propose to our social problems.

The resemblances between the careers of these men begin with their attendance at Berlin

University at overlapping times, where both were deeply affected—even intoxicated—by

the prevailing Hegelianism. As a result, both considered careers as university teachers of

philosophy, but neither ever held a university post. They had many acquaintances in

common in Berlin, including Mikhail Bakunin, the Russian aristocrat who later became a

revolutionary anarchist, the philosopher Bruno Bauer, and the radical poet Georg

Herwegh. They shared a carelessness with money, perhaps because they were both born

into easy circumstances and therefore assumed that money would never be a problem.

Both started their writing careers as romantic poets, though more of Turgenev’s poetry

than Marx’s was published.

Their literary influences and tastes were similar. Each read widely in the Greek and Latin

classics; each could quote Shakespeare in the original. Both learned Spanish in order to

read Calderón. (Turgenev, of course, also learned it to speak the native language of the

great, but unsatisfactory, love of his life, the famous prima donna Pauline Viardot.) The

two men were in Brussels at the outbreak of the 1848 revolution against the July

monarchy in France, and both left to observe the events elsewhere. Turgenev’s closest

Russian friend, Pavel Annenkov, to whom he dedicated some of his work, knew Marx

well in Brussels—and left an unflattering description of him.

The secret police spied upon both men, and both lived most of their adult lives, and died,

in exile. Each fathered a child by a servant: a youthful indiscretion in Turgenev’s case, a

middle-aged one in Marx’s. Unlike Marx, however, Turgenev acknowledged his child and

paid for her upbringing.

Both men were known for their sympathy with the downtrodden and oppressed. But for

all their similarities of education and experience, the quality of each man’s compassion

could not have been more different: for while one’s, rooted in the suffering of

individuals, was real, the other’s, abstract and general, was not.

To see the difference, contrast Turgenev’s 1852 story "Mumu" with Marx’s Communist Manifesto, written four years earlier. Both works, almost exactly equal in length, took

shape in difficult circumstances: Marx, expelled from France for revolutionary activity,

was residing in Brussels, where he had no wish to be and no income, while Turgenev was

under house arrest at Spasskoye, his isolated estate southwest of Moscow, for having

written his Sketches from a Hunter’s Album, an implicitly anti-serfdom—and therefore

subversive—book. The censor who allowed it to be published was dismissed and stripped

of his pension.

"Mumu" is set in Moscow in the days of serfdom. Gerasim is a deaf and dumb serf of

enormous stature and strength, whose owner, an old and tyrannical feudal landowner,

has had him brought to the city from the countryside. Unable to express himself in

words, Gerasim clumsily woos a peasant girl called Tatyana, also owned by the

landowner. On a whim, however, the landowner, a sour and embittered widow who is

never named, decides to marry Tatyana off to another of her serfs, a drunken cobbler

called Kapiton, thus dashing Gerasim’s hopes.

Not long after, Gerasim finds a young puppy drowning in a muddy creek. He rescues her

and looks after her until she is a healthy, full-grown dog. He calls her Mumu, the nearest

he can come to articulating a word, and everyone in the landowner’s Moscow

establishment soon knows the dog by that name. Gerasim grows passionately fond of the

dog, his only true friend, whom he allows to live with him in his little room, and who

follows him everywhere. The dog adores Gerasim.

One day the landowner sees Mumu through the window and asks for the dog to be

brought to her. But Mumu is afraid of the landowner and bares her teeth to her. The

landowner instantly conceives a dislike of the dog and demands that she be gotten rid of.

One of the landowner’s servants takes the dog away and sells it to a stranger. Gerasim

searches for Mumu frantically but fails to find her. However, Mumu finds her way back

to him, to his overwhelming joy.

Unfortunately, Mumu barks on the following night and wakes the landowner, who

believes herself to be sorely tried by this interruption of her sleep. She demands that the

dog, this time, be destroyed. Her servants go to Gerasim and, by means of signs, pass on

her demand. Gerasim, recognizing the inevitable, promises to destroy the dog himself.

There follow two passages of almost unbearable pathos. In the first, Gerasim takes Mumu to the local tavern: "In the tavern they knew Gerasim and understood his sign

language. He ordered cabbage soup and meat and sat down with his arms on the table.

Mumu stood beside his chair, looking at him calmly with her intelligent eyes. Her coat

literally shone: clearly she had only recently been combed. They brought Gerasim his

cabbage soup. He broke some bread into it, cut up the meat into small pieces and set the

bowl down on the floor. Mumu started eating with her customary delicacy, her muzzle

hardly touching the food. Gerasim studied her for a long time; two heavy tears rolled

suddenly out of his eyes: one fell on the dog’s forehead, the other into the soup. He

covered his face with his hand. Mumu ate half the bowl and walked away licking herself.

Gerasim stood up, paid for the soup and left."

He takes Mumu down to the river, picking up a couple of bricks en route. At the

riverbank, he gets into a boat with Mumu and rows out some distance.

"Finally Gerasim sat up straight, hurriedly, with a look of sickly bitterness on his face,

tied the bricks together with string, made a noose, placed it round Mumu’s neck, lifted

her over the river, looked at her for the last time. . . . Trustingly and without fear she

looked at him and slightly wagged her tail. He turned away, grimaced and let go. . . .

Gerasim heard nothing, neither the whining of the falling Mumu, nor the heavy splash in

the water; for him the noisiest day was still and soundless, as not even the quietest night

can be soundless for us; and when he again opened his eyes the little waves were as ever

hurrying along the river’s surface, as if racing after each other, as ever they rippled

against the sides of the boat, and only far behind one or two broad rings rippled towards

the bank."

We learn that after Mumu’s death Gerasim runs away back to his village, where he works

like a slave in the fields: but never again does he form a close attachment to man or dog.

When the cultivated, aristocratic, revolutionary Russian exile Alexander Herzen read the story, he trembled with rage. Thomas Carlyle said it was the most emotionally

affecting story he had ever read. John Galsworthy said of it that "no more stirring protest

against tyrannical cruelty was ever penned." And one of Turgenev’s relatives, to whom

the author read "Mumu," wrote afterward, "What a humane and good man one must be

to understand and give expression to the experience and torments of another’s heart in

that way!"

The story is autobiographical, and the tyrannical, captious, arbitrary, and selfish

landowner is the author’s mother, Varvara Petrovna Turgeneva. Widowed early, she was

an absolute monarch on her estate. Many stories have come down to us of her cruelty,

though not all have been authenticated: for example, that she had two serfs sent to

Siberia for having failed to make their obeisances to her as she passed—because they did

not see her. And the model for Gerasim was a deaf and dumb serf belonging to Varvara

Petrovna called Andrei.

Clearly "Mumu" is an impassioned protest against the exercise of arbitrary power of one

person over another, but it is not politically schematic. Though it is obviously directed

against serfdom, the story does not suggest that cruelty is the prerogative of feudal

landowners alone, and that if only serfdom were abolished, no vigilance against such

cruelty would be necessary. If power is a permanent feature of human relationships—and

surely only adolescents and certain kinds of intellectuals, Marx included, could imagine

that it is not—then "Mumu" is a permanent call to compassion, restraint, and justice in

its exercise. That is why "Mumu" does not lose its power to move 140 years after the

abolition of serfdom in Russia; while it refers to a particular place at a particular time, it

is also universal.

In making his general point, Turgenev does not suggest that his characters are anything but individuals, with their own personal characteristics. He does not see them just as

members of a group or class, caused by oppression to act in predetermined ways like

trams along their rails: and his careful observation of even the humblest of them is the

most powerful testimony possible to his belief in their humanity. Grand aristocrat that

he was, and acquainted with the greatest minds of Europe, he did not disdain to take

seriously the humblest peasant, who could not hear or speak. Turgenev’s oppressed

peasants were fully human beings, endowed with free will and capable of moral choice.

He contrasts Gerasim’s tenderness toward Mumu with the landowner’s selfish

fractiousness. "Why should that dumb man have a dog?" she asks, without the thought

entering her head for a moment that "that dumb man" might have interests and feelings

of his own. "Who allowed him to keep a dog out in my yard?"

Turgenev does not suggest that the landowning widow’s quasi-absolute power is in any

way enviable. Although religious in a superficial and sententious way, she regards God as

a servant, not a master, and she acknowledges no limits, either God’s or the law’s, to the

exercise of her will. The result for her is misery, a permanent state of irritation,

dissatisfaction, and hypochondria. The satisfaction of her whims brings no pleasure,

precisely because they are whims rather than true desires; and—used as she is to

obedience, and deserving of it as she believes herself to be—she experiences all

resistance, even that of time, as intolerable.

For example, when Mumu is brought in, the landowner talks to her in a syrupy,

ingratiating manner; but when the dog fails to respond, she changes her tune. "Take her

away! A disgusting little dog!" Unlike Gerasim, who has nurtured Mumu with tender

devotion, the landowner wants the dog to love her immediately, just because she is who

she is.

Her power renders her dishonest and incapable of introspection. When Gerasim

disappears after drowning Mumu, "she flew into a temper, shed tears, ordered him to be

found no matter what happened, avowed that she’d never ordered the dog to be

destroyed and finally gave [her steward] a dressing down." Her denial of responsibility is

breathtaking. Power corrupts, Turgenev knows; and the failure to accept any limitation

to one’s thoughtless wishes makes happiness impossible. But no set of social

arrangements, he understands, will eliminate these dangers altogether.

Nor does Turgenev believe that the people who are subject to the power of the landowner are, by virtue of their oppression, noble. They are scheming and conniving

and sometimes thoughtlessly cruel, too. Their mockery of Gerasim is limited only by

their fear of his physical strength, and they do not sympathize in the least with his

predicament. When Gavrila, the landowner’s steward, goes at the head of a delegation of

serfs to tell Gerasim that he must get rid of Mumu once and for all, he bangs on

Gerasim’s door and shouts "’Open up!’ There came the sound of smothered barking; but

no answer. ’I’m telling you to open up!’ he repeated.

"’Gavrila Andreich,’ remarked Stepan from below, ’he’s deaf, he doesn’t hear.’ Everyone

burst out laughing."

There is no compassion in their laughter, not then and not at any other time in the story.

Cruelty is not the province only of the landowner, and the heartlessness of the serfs

toward Gerasim always reminds me of a scene from my childhood, when I was about 11

years old. I had gone to line up for tickets to a soccer match—in those days, for reasons I

can no longer recapture, I was enthusiastic about the game. The line was long, and there

was at least a two-hour wait. An old blind man with an accordion passed along the line,

singing "The Man Who Broke the Bank at Monte Carlo," while a companion held out a

cap for alms. They passed some young working-class men who had a radio, and who

turned the volume up to drown out his song. They laughed loudly at his bewilderment as

his companion led him away, reduced to silence.

No one intervened or told the young men how abominably they had behaved; I was too

cowardly to do so. But in that little scene, I saw man’s permanent capacity for

inhumanity to man, a capacity that transcends social condition, class, or education.

An incident when I practiced medicine many years later on an island in the Pacific Ocean

reinforced this lesson. Next to the small psychiatric hospital, with its yard enclosed by a

high wire fence, was the leper colony. Every afternoon, the lepers would gather at the

fence to mock the lunatics as they were let out for their exercise, performing their strange

dances and shouting at unseen persecutors.

The victory over cruelty is never final, but, like the maintenance of freedom, requires

eternal vigilance. And it requires, as in "Mumu," the exercise of the sympathetic

imagination.

Turning from Turgenev to Marx (although the Manifesto appears under the names of both Marx and Engels, it was almost entirely Marx’s work), we enter a world of infinite

bile—of rancor, hatred, and contempt—rather than of sorrow or compassion. It is true

that Marx, like Turgenev, is on the side of the underdog, of the man with nothing, but in

a wholly disembodied way. Where Turgenev hopes to lead us to behave humanly, Marx

aims to incite us to violence. Moreover, Marx brooked no competitors in the

philanthropic market. He was notoriously scathing about all would-be practical

reformers: if lower class, they lacked the philosophic training necessary to penetrate to

the causes of misery; if upper class, they were hypocritically trying to preserve "the

system." Only he knew the secret of turning the nightmare into a dream.

In fact, the hecatombs his followers piled up are—to the last million victims—implicit in

the Manifesto. The intolerance and totalitarianism inhere in the beliefs expressed: "The

Communists do not form a separate party opposed to other working-class parties. They

have no interest separate and apart from those of the proletariat as a whole."

In other words, there is no need for other parties, let alone individuals with their own

personal quirks: indeed, since the Communists so perfectly express the interests of the

proletariat, anyone opposed to the Communists must, by definition, be opposed to the

interests of the proletariat. Moreover, since the Communists "openly declare that their

ends can be attained only by the forcible overthrow of all existing social conditions," it

follows that Lenin and Stalin were perfectly right in eliminating their opponents by force.

And since, according to Marx, the ideas that people have are determined by their

position in the economic structure of society, it is not even necessary for people to

declare their enmity: it can be known ex officio, as it were. The killing of the kulaks was

the practical application of Marxist epistemology.

As you read the Manifesto, a ghostly procession of Marxist catastrophes seems to rise up from it, as from the witches’ brew in Macbeth. Take for example points 8 and 9 of the

Communist program (interestingly, as in God’s program published on Mount Sinai,

there were ten in all): "8. Equal liability to work. Establishment of industrial armies,

especially for agriculture. 9. Combination of agriculture with industry, promotion of the

gradual elimination of the contradictions between town and countryside." Those who

experienced Pol Pot’s regime, and Ceauüsescu’s "systematization," which demolished

villages and replaced them with half-completed high-rise apartments in the middle of

fields, will have no difficulty in recognizing the provenance of their misfortunes.

The Manifesto makes no mention of individual human life, except to deny its possibility

under present conditions. True, Marx mentions a few authors by name, but only to pour

heavily Teutonic scorn and contumely upon them. For him, there are no individuals, or

true humans, at all. "In bourgeois society capital is independent and has individuality,

while the living person is dependent and has no individuality."

It is no wonder, then, that Marx speaks only in categories: the bourgeois, the

proletarian. For him, individual men are but clones, their identity with vast numbers of

others being caused not by the possession of the same genes, but by that of the same

relations to the economic system. Why study a man, when you know Men?

Nor is this the only generalization in the Manifesto that reduces the entire population of men to mere ciphers: "On what foundation is the present family, the bourgeois family,

based? On capital, on private gain. . . . But this state of things finds its complement in the

practical absence of the family among the proletarians, and in public prostitution. . . .

The bourgeois claptrap about the family and education, about the hallowed co-relation of

parent and child, becomes all the more disgusting, the more, by the action of modern

industry, all family ties among the proletarians are torn asunder, and their children

transformed into simple articles of commerce and instruments of labor. . . . The

bourgeois sees in his wife a mere instrument of production. . . . Our bourgeois, not

content with having the wives and daughters of their proletarians at their disposal, not to

speak of common prostitutes, take the greatest pleasure in seducing each other’s wives.

Bourgeois marriage is in reality a system of wives in common and thus, at the most, what

the Communists might possibly be reproached with, is that they desire to introduce, in

substitution for a hypocritically concealed, an openly legalized community of women."

There is no mistaking the hatred and rage of these words; but anger, while a real and

powerful emotion, is not necessarily an honest one, nor is it by any means always

ungratifying. There is a permanent temptation, particularly for intellectuals, to suppose

that one’s virtue is proportional to one’s hatred of vice, and that one’s hatred of vice is in

turn to be measured by one’s vehemence of denunciation. But when Marx wrote these

words, he must surely have known that they were, at best, a savage caricature, at worst a

deliberate distortion calculated to mislead and to destroy.

As a family man, he himself was not an unqualified success. Although he lived a

bourgeois existence, it was a disorderly, bohemian one, flamboyantly squalid. Two of his

daughters, Laura and Eleanor, committed suicide, partly as a result of his interference in

their lives. But not even his worst enemy could claim that he saw in his wife, Jenny von

Westphalen, "a mere instrument of production," a spinning jenny, so to speak. Half his

youthful poems were addressed to her in the most passionate and romantic terms only a

few years before he wrote the Manifesto; and though their relations had later cooled, he

was nevertheless deeply affected by her death and did not long survive her. Even he,

whose information about people came mainly from books, must have known that the

Manifesto’s depiction of the relations between men and women was grossly distorted.

His rage was therefore—as is so much modern rage—entirely synthetic, perhaps an

attempt to assume a generosity of spirit, or love of mankind, that he knew he did not

have but felt he ought to have.

His lack of interest in the individual lives and fates of real human beings—what Mikhail

Bakunin once called his lack of sympathy with the human race—shines out in his failure

to recognize the often noble attempts by workingmen to maintain a respectable family

life in the face of the greatest difficulties. Was it really true that they had no family ties,

and that their children were mere articles of commerce? For whom were they mere

articles of commerce? It is typical of Marx’s unrigorous mind that he should leave the

answer ambiguous, as if commerce could exist independently of the people carrying it

on. Only his outrage, like the grin of the Cheshire cat, is clear.

Marx’s firm grasp of unreality is also evident in his failure to imagine what would happen

when, through the implementation of the ideas of radical intellectuals influenced by his

mode of thinking, the bourgeois family really would break down, when "the practical

absence of the family" really would become an undeniable social fact. Surely the

increased sexual jealousy, the widespread child neglect and abuse, and the increase in

the interpersonal violence (all in conditions of unprecedented material prosperity)

should have been utterly predictable to anybody with a deeper knowledge than his of the

human heart.

Compare Marx’s crudity with Turgenev’s subtlety, alluded to by Henry James, who knew Turgenev in Paris and wrote an essay about him a year after his death: "Like all

men of a large pattern, he was composed of many different pieces; and what was always

striking in him was the mixture of simplicity with the fruit of the most various

observation. . . . I had [once] been moved to say of him that he had the aristocratic

temperament: a remark which in the light of further knowledge seemed singularly inane.

He was not subject to any definition of that sort, and to say that he was democratic would

be (though his political ideal was democracy) to give an equally superficial account of

him. He felt and understood the opposite sides of life; he was imaginative, speculative,

anything but literal. . . . Our Anglo-Saxon, Protestant, moralistic, conventional standards

were far away from him, and he judged things with a freedom and spontaneity in which I

found a perpetual refreshment. His sense of beauty, his love of truth and right, were the

foundation of his nature; but half the charm of his conversation was that one breathed an

air in which cant phrases and arbitrary measurements simply sounded ridiculous."

I don’t think anyone could have said this of Marx. When he wrote that "the workingmen

have no country. We cannot take from them what they have not got," he wrote as a man

who, as far as is known, had never taken the trouble to canvass the living views of anyone

but himself. His pronouncement of the death of nationalist feeling was premature, to say

the least. And when he wrote that the bourgeois would lament the cultural loss that the

proletarian revolution inevitably entailed, but that "that culture . . . is, for the enormous

majority, a mere training to act as a machine," he failed to acknowledge the profoundly

moving attempts of workingmen in Britain to acquire that very culture as a liberating

and ennobling agency. It needs very little effort of the imagination to understand what

fortitude it took to work in a Victorian factory by day and read Ruskin and Carlyle, Hume

and Adam Smith by night, as so many workingmen did (volumes from their lending

libraries and institutes are still to be found in British secondhand bookshops); but it was

an effort that Marx was never prepared to make, because he did not consider it

worthwhile to make it. One might ask whether he has not set a pattern for hordes of

cultivated brutes in the academy, who have destroyed for others what they themselves

have benefited from.

Very different from all this, the sympathy that Turgenev expressed for the downtrodden

was for living, breathing human beings. Because he understood what Henry James called

"the opposite sides of life," he understood that there was no denouement to history, no

inevitable apocalypse, after which all contradictions would be resolved, all conflicts

cease, when men would be good because arrangements were perfect, and when political

and economic control would turn into mere administration for the benefit of everyone

without distinction. Marx’s eschatology, lacking all common sense, all knowledge of

human nature, rested on abstractions that were to him more real than the actual people

around him. Of course, Turgenev knew the value of generalizations and could criticize

institutions such as serfdom, but without any silly utopian illusions: for he knew that

Man was a fallen creature, capable of improvement, perhaps, but not of perfection. There

would therefore be no hecatombs associated with Turgenev’s name.

Marx claimed to know Man, but as for men other than his enemies—he knew them not.

Despite being a Hegelian dialectician, he was not interested in the opposite sides of life.

Neither kindness nor cruelty moved him: men were simply the eggs from which a

glorious omelette would one day be made. And he would be instrumental in making it.

When we look at our social reformers—their language, their concerns, their style, the categories in which they think—do they resemble Marx or Turgenev more? Turgenev—

who wrote a wonderful essay entitled "Hamlet and Don Quixote," a title that speaks for

itself—would not have been surprised to discover that the Marxist style had triumphed.

By a curious twist of fate, the coldhearted Marxist utopians in Russia found a cynical use

for Turgenev’s story "Mumu," which they printed in tens of millions of copies, to justify

their own murderous ruthlessness in destroying every trace of the former society. Could

any more terrible and preposterous fate have befallen Turgenev’s tale than that it should

have been used to justify mass murder? Could there be any more eloquent example of

the ability of intellectual abstraction to empty men’s hearts and minds of a sense of

shame and of true feeling for humanity?

Let us recall, however, one detail of Turgenev’s and Marx’s biographical trajectory in

which they differed. When Marx was buried, hardly anyone came to his funeral (in poetic

revenge, perhaps, for his failure to attend the funeral of his father, who adored and

sacrificed much for him). When the remains of Turgenev returned to St. Petersburg from

France, scores of thousands of people, including the humblest of the humble, turned out

to pay their respects—and with very good reason.