modern Russian literature, just now yielding its supremacy to more formal aesthetical ideas.
In these Russian conceptions of consciousness as a compound of thought, will, and feeling, the religious or, at least, moral point of view plays a prominent rôle, and, perhaps, in the main, appears, although not very clearly, to mark out its unifying principle.
Thus far Russian thought has been considered in its general aspect apart from its connection with practical life; but unity of thought studied in its process of unification must be made or worked out; hence, its close relation to practical life; such a real unity supposes a permanent harmony between thought and action; and consciousness, in the sense stated above, works it out and thus gives unity to our activity.
Such an agreement, however, could not always be realized, at least in the past history of Russia. In ancient Russia thought was secluded from practice. During the 17th century the utilitarian notion of the technical importance of learning began to develop itself, and Peter the Great appreciated it very highly and was really conscious of its great value to the state; but Catherine II was more interested in education, than in the practical advancement of science and learning; and under Nicolas II education became to some extent an instrument of conservative policy, which was not always in harmony with the public good. And when Russian thought, in spite of the constraint to which it was subject, tried to manifest itself in free action and in conscious applications to practical life, it often met with obstacles, which were not favourable
