small, and entirely subsidiary. The whole form must be ensured, not ruptured, for any personal reason whatsoever, since no personal reason could justify such a breaking. What did personal intimacy matter? One had to fill one's place in the whole, the great scheme of man's elaborate civilization, that was all. The Whole mattered—but the unit, the person, had no importance, except as he represented the Whole.
So Skrebensky left the girl out and went his way, serving what he had to serve, and enduring what he had to endure, without remark. To his own intrinsic life, he was dead. And he could not rise again from the dead. His soul lay in the tomb. His life lay in the established order of things. He had his five senses too. They were to be gratified. Apart from this, he represented the great, established, extant Idea of life, and as this he was important and beyond question.
The good of the greatest number was all that mattered. That which was the greatest good for them all, collectively, was the greatest good for the individual. And so, every man must give himself to support the state, and so labour for the greatest good of all. One might make improvements in the state, perhaps, but always with a view to preserving it intact.
No highest good of the community, however, would give him the vital fulfilment of his soul. He knew this. But he did not consider the soul of the individual sufficiently important. He believed a man was important in so far as he represented all humanity.
He could not see, it was not born in him to see, that the highest good of the community as it stands is no longer the highest good of even the average individual. He thought that, because the community represents millions of people, therefore it must be millions of times more important than any individual, forgetting that the community is an abstraction from the many, and is not the many themselves. Now when the statement of the abstract good for the community has become a formula lacking in all inspiration or value to the average intelligence, then the "common good" becomes a general nuisance, representing the vulgar, conservative materialism at a low level.
And by the highest good of the greatest number is chiefly meant the material prosperity of all classes. Skrebensky did not really care about his own material prosperity. If he had been penniless—well, he would have taken his chances.
