"I want to help my father by my labour," says a common unlearned man. "I want also to marry; but instead, I am taken and sent to Kazan, to be a soldier for six years. I leave the military service, I want to plough the ground to earn food and drink for my family; but I am not allowed to plough for a hundred versts around me unless I pay money, which I have not got, and pay it to those men who do not know how to plough, and who demand for the land so much money that I must give them all my labour to procure it: however, I still manage to save something, and wish to give this to my children; but a police official comes and takes from me all I had saved, for taxes: I can earn a little more, and again I am deprived of it. My entire economic activity is at the mercy of state demands; and it seems to me that my position and that of my brethren, will certainly improve if we are liberated from the demands of the state." But he is told, "Such reasoning is the result of your ignorance. Study the laws of production, exchange, and distribution of wealth, and do not mix up economical questions with those of the state. The phenomena which you point to are no restraints on your freedom; they are the necessary sacrifices which you, along with others, must make for your own freedom and welfare." "But my son has been taken away from me," says again a common man; "and they threaten to take away all my sons as soon as they are grown up: they took him away by force, and drove him to face the enemy's guns in some country which we have never heard of, and for an object which we cannot understand. "And as for the land which they will not allow us to plough, and for want of which we are starving, it belongs to a man who got possession of it by force, and whom we have never seen, and whose usefulness we cannot even understand. And the taxes, to collect which the police official has by force taken my cow from my children, will, so far as I know, go to this same man who took my cow away, and to various members of the committees and of departments which I do not know of, and in the utility of which I do not believe. How is it, then, that all these acts of violence secure my liberty, and all this evil procures good?" You may compel a man to be a slave and to do that which he considers to be evil for himself, but you cannot compel him to think, that, in suffering violence, he is free, and that the obvious evil which he endures constitutes his good. This appears impossible. Yet by the help of science this very thing has been done in our time.