The removal of the contradiction between life and consciousness is possible in two ways,--by a change of life or by a change of consciousness, and in the choice of one of the two there can be no doubt. A man may stop doing what he considers bad, but he cannot stop considering bad what is bad. Even so the whole of humanity may stop doing what it considers bad, but is powerless, not only to change, but even for a time to retard the all-elucidating and expanding consciousness of what is bad and what, therefore, ought not to be. It would seem that the choice between the change of life and that of the consciousness ought to be clear and above doubt. And so, it would seem, it is indispensable for the Christian humanity of our time to renounce the pagan forms of life, which it condemns, and to build up its life on the Christian foundations, which it professes. But so it would be, if there did not exist the law of inertia, which is as invariable in the lives of men and nations as in inanimate bodies, and which is for men expressed by the psychological law, so well stated in the Gospel with the words, "and did not walk toward the light, because their deeds were evil." This law consists in this, that the majority of men do not think in order to know the truth, but in order to assure themselves that the life which they lead, and which is agreeable and habitual to them, is the one which coincides with the truth. Slavery was contrary to all the moral principles which were preached by Plato and Aristotle, and yet neither the one nor the other saw this, because the negation of slavery destroyed all that life which they lived. The same happens in our world. The division of men into two castes, like the violence of the state and of the army, is repugnant to all those moral principles by which our world lives, and at the same time the leading men of culture of our time do not seem to see it. The majority, if not all, of the cultured people of our time unconsciously try to maintain the previous social concept of life which justifies their position, and to conceal from themselves and from men its inadequacy, and, above all, the necessity of the condition of the Christian life-conception, which destroys the whole structure of the existing life. They strive to maintain the orders that are based on the social life-conception, but themselves do not believe in it, because it is obsolete, and it is impossible to believe in it any longer. All literature, the philosophic, the political, and that of the _belles-lettres_, of our time is striking in this respect. What a wealth of ideas, forms, colours, what erudition, elegance, abundance of thoughts, and what total absence of serious contents, and even what fear of every definiteness of thought and of its expression! Circumlocutions, allegories, jests, general, extremely broad reflections, and nothing simple, clear, pertinent to the matter, that is, to the question of life.