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Published November 11, 2011
"Non-resistance to evil means an attitude of non-interference with regard to all that in the sphere of mortality is called evil."
Saying this, Vladimir Semyonitch bent over the table and took up a novel. This novel, written by a woman, dealt with the painfulness of the irregular position of a society lady who was living under the same roof with her lover and her illegitimate child. Vladimir Semyonitch was pleased with the excellent tendency of the story, the plot and the presentation of it. Making a brief summary of the novel, he selected the best passages and added to them in his account: "How true to reality, how living, how picturesque! The author is not merely an artist; he is also a subtle psychologist who can see into the hearts of his characters. Take, for example, this vivid description of the emotions of the heroine on meeting her husband," and so on.
He wanted to turn off these tedious conversations with a jest, but somehow it was beyond a jest; his smile was artificial and sour. His sister gave up sitting beside his table and gazing reverently at his writing hand, and he felt every evening that behind him on the sofa lay a person who did not agree with him. And his back grew stiff and numb, and there was a chill in his soul. An author's vanity is vindictive, implacable, incapable of forgiveness, and his sister was the first and only person who had laid bare and disturbed that uneasy feeling, which is like a big box of crockery, easy to unpack but impossible to pack up again as it was before.
"Very nice!" she said. "But still there's a great deal I don't understand. For instance, in Leskov's story 'Belonging to the Cathedral' there is a queer gardener who sows for the benefit of all -- for customers, for beggars, and any who care to steal. Did he behave sensibly?"
From his sister's tone and expression Vladimir Semyonitch saw that she did not like his article, and, almost for the first time in his life, his vanity as an author sustained a shock. With a shade of irritation he answered:
"Theft is immoral. To sow for thieves is to recognise the right of thieves to existence. What would you think if I were to establish a newspaper and, dividing it into sections, provide for blackmailing as well as for liberal ideas? Following the example of that gardener, I ought, logically, to provide a section for blackmailers, the intellectual scoundrels? Yes."
Vera Semyonovna made no answer. She got up from the table, moved languidly to the sofa and lay down.
"I don't know, I know nothing about it," she said musingly. "You are probably right, but it seems to me, I feel somehow, that there's something false in our resistance to evil, as though there were something concealed or unsaid. God knows, perhaps our methods of resisting evil belong to the category of prejudices which have become so deeply rooted in us, that we are incapable of parting with them, and therefore cannot form a correct judgment of them."
"How do you mean?"
"I don't know how to explain to you. Perhaps man is mistaken in thinking that he is obliged to resist evil and has a right to do so, just as he is mistaken in thinking, for instance, that the heart looks like an ace of hearts. It is very possible in resisting evil we ought not to use force, but to use what is the very opposite of force -- if you, for instance, don't want this picture stolen from you, you ought to give it away rather than lock it up. . . ."
"Volodya," Vera Semyonovna interrupted his critical effusions, "I've been haunted by a strange idea since yesterday. I keep wondering where we should all be if human life were ordered on the basis of non-resistance to evil?
"In all probability, nowhere. Non-resistance to evil would give the full rein to the criminal will, and, to say nothing of civilisation, this would leave not one stone standing upon another anywhere on earth.