"Resurrection" derives its special value from its clear demonstration of those rules of conduct to which the author was straining with every moral fiber to conform his own life. From his ethical speculations and social experiments are projected figures like that of Maria Paulovna, a rich and beautiful woman who prefers to live like a common workingwoman and is drawn by her social conscience into the revolutionary vortex. In this figure, and more definitely still in the political convict Simonson, banished because of his educational work among the common people, Tolstoy studies for the first time the so-called "intellectual" type of revolutionist. His view of the "intellectuals" is sympathetic, on the whole. They believe that evil springs from ignorance. Their agitation issues from the highest principles, and they are capable of any self-sacrifice for the general weal. Still Tolstoy, as a thoroughly anti-political reformer, deprecates their organized movement. Altogether, he repudiated the systems of social reconstruction that go by the name of socialism, because he relied for the regeneration of society wholly and solely upon individual self-elevation. In an essential respect he was nevertheless a socialist, inasmuch as he strove for the ideal of universal equality. His social philosophy, bound up inseparably with his personal religious evolution, is laid down in a vast number of essays, letters, sketches, tracts, didactic tales, and perhaps most comprehensively in those autobiographical documents already mentioned. Sociologically the most important of these is a book on the problem of property, entitled, "What Then Must We Do?" (1886), which expounds the passage in Luke iii:10, 11: "And the people asked him, saying, What shall we do then? He answered and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise." Not long before that, he had thought of devoting himself entirely to charitable work, but practical experiments at Moscow demonstrated to him the futility of almsgiving. Speaking on that point to his English biographer, Aylmer Maude,(30) he remarked: "All such activity, if people attribute importance to it, is worthless." When his interviewer insisted that the destitute have to be provided for somehow and that the Count himself was in the habit of giving money to beggars, the latter replied: "Yes, but I do not imagine that I am doing good! I only do it for myself, because I know that I have no right to be well off while they are in misery." It is worth mention in passing that during the famine of 1891-2 this determined opponent of organized charity, in noble inconsistency with his theories, led in the dispensation of relief to the starving population of Middle Russia. (30) "The Life of Tolstoy," Later Years, p. 643 f.