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Fyodor Dostoevsky

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"It's just the same story as a doctor once told me," observed the elder. "He was a man getting on in years, and undoubtedly clever. He spoke as frankly as you, though in jest, in bitter jest. 'I love humanity,' he said, 'but I wonder at myself. The more I love humanity in general, the less I love man in particular. In my dreams,' he said, 'I have often come to making enthusiastic schemes for the service of humanity, and perhaps I might actually have faced crucifixion if it had been suddenly necessary; and yet I am incapable of living in the same room with any one for two days together, as I know by experience. As soon as any one is near me, his personality disturbs my self-complacency and restricts my freedom. In twenty-four hours I begin to hate the best of men: one because he's too long over his dinner; another because he has a cold and keeps on blowing his nose. I become hostile to people the moment they come close to me. But it has always happened that the more I detest men individually the more ardent becomes my love for humanity.'"
--
Book II, ch. 4 (trans. Constance Garnett)

 
Fyodor Dostoevsky

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It is easier to love humanity as a whole than to love one's neighbor. There may even be a certain antagonism between love of humanity and love of neighbor; a low capacity for getting along with those near us often goes hand in hand with a high receptivity to the idea of the brotherhood of men. About a hundred years ago a Russian landowner by the name of Petrashevsky recorded a remarkable conclusion: "Finding nothing worthy of my attachment either among women or among men, I have vowed myself to the service of mankind." He became a follower of Fourier, and installed a phalanstery on his estate. The end of the experiment was sad, but what one might perhaps have expected: the peasants — Petrashevsky's neighbors-burned the phalanstery.
Some of the worst tyrannies of our day genuinely are "vowed" to the service of mankind, yet can function only by pitting neighbor against neighbor. The all-seeing eye of a totalitarian regime is usually the watchful eye of the next-door neighbor. In a Communist state love of neighbor may be classed as counter-revolutionary.

 
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The most dangerous thing you can do is to take any one impulse of your own nature and set it up as the thing you ought to follow at all costs. There's not one of them which won't make us into devils if we set it up as an absolute guide. You might think love of humanity in general was safe, but it isn't. If you leave out justice you'll find yourself breaking agreements and faking evidence in trials "for the sake of humanity" and become in the end a cruel and treacherous man.

 
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Egoism you say? There is nothing more universal than the individual, for what is the property of each is the property of all. Each man is worth more than the whole of humanity, nor will it do to sacrifice each to all save in so far as all sacrifice themselves to each. That which we call egoism is the principle of psychic gravity, the necessary postulate. "Love thy neighbor as thyself," we are told, the presupposition being that each man loves himself; and it is not said "Love thyself." And nevertheless, we do not know how to love ourselves.

 
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There is a word very commonly used these days: "anti-communism." It's a very stupid word, badly put together. It makes it appear as though communism were something original, something basic, something fundamental. Therefore, it is taken as the point of departure, and anti-communism is defined in relation to communism. Here is why I say that this word was poorly selected, that it was put together by people who do not understand etymology: the primary, the eternal concept is humanity. And communism is anti-humanity. Whoever says "anti-communism" is saying, in effect, anti-anti-humanity. A poor construction. So we should say: that which is against communism is for humanity. Not to accept, to reject this inhuman Communist ideology is simply to be a human being. It isn't being a member of a party.

 
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