“I’ll begin by saying,” he said, sitting down on my bed, “that I sympathize with you from the bottom of my heart, and deeply respect the life you are leading.  They don’t understand you here in the town, and, indeed, there is no one to understand, seeing that, as you know, they are all, with very few exceptions, regular Gogolesque pig faces here.  But I saw what you were at once that time at the picnic.  You are a noble soul, an honest, high-minded man!  I respect you, and feel it a great honour to shake hands with you!” he went on enthusiastically.  “To have made such a complete and violent change of life as you have done, you must have passed through a complicated spiritual crisis, and to continue this manner of life now, and to keep up to the high standard of your convictions continually, must be a strain on your mind and heart from day to day.  Now to begin our talk, tell me, don’t you consider that if you had spent your strength of will, this strained activity, all these powers on something else, for instance, on gradually becoming a great scientist, or artist, your life would have been broader and deeper and would have been more productive?”

We talked, and when we got upon manual labour I expressed this idea:  that what is wanted is that the strong should not enslave the weak, that the minority should not be a parasite on the majority, nor a vampire for ever sucking its vital sap; that is, all, without exception, strong and weak, rich and poor, should take part equally in the struggle for existence, each one on his own account, and that there was no better means for equalizing things in that way than manual labour, in the form of universal service, compulsory for all.

“Then do you think everyone without exception ought to engage in manual labour?” asked the doctor.

“Yes.”

“And don’t you think that if everyone, including the best men, the thinkers and great scientists, taking part in the struggle for existence, each on his own account, are going to waste their time breaking stones and painting roofs, may not that threaten a grave danger to progress?”

“Where is the danger?” I asked.  “Why, progress is in deeds of love, in fulfilling the moral law; if you don’t enslave anyone, if you don’t oppress anyone, what further progress do you want?”

“But, excuse me,” Blagovo suddenly fired up, rising to his feet.  “But, excuse me!  If a snail in its shell busies itself over perfecting its own personality and muddles about with the moral law, do you call that progress?”

“Why muddles?” I said, offended.  “If you don’t force your neighbour to feed and clothe you, to transport you from place to place and defend you from your enemies, surely in the midst of a life entirely resting on slavery, that is progress, isn’t it?  To my mind it is the most important progress, and perhaps the only one possible and necessary for man.”

“The limits of universal world progress are in infinity, and to talk of some ‘possible’ progress limited by our needs and temporary theories is, excuse my saying so, positively strange.”