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It is not to be denied that Russian thought is chiefly manifested in the great Russian novelists. Tolstoi, Dostoevsky, and Tchekhov made explicit in their works conceptions of the world which yield nothing in definiteness to the philosophic schemes of the great dogmatists of old, and perhaps may be regarded as even superior to them in that by their nature they emphasise a relation of which the professional philosopher is too often careless—the intimate connection between philosophy and life. They attacked fearlessly and with a high devotion of which we English readers are slowly becoming sensible the fundamental problem of all philosophy worthy the name. They were preoccupied with the answer to the question: Is life worth living? And the great assumption which they made, at least in the beginning of the quest, was that to live life must mean to live it wholly. To live was not to pass by life on the other side, not suppress the deep or even the dark passions of body or soul, not to lull by some lying and narcotic phrase the urgent questions of the mind, not to deny life. To them life was the sum of all human potentialities. They accepted them all, loved them all, and strove to find a place for them all in a pattern in which none should be distorted. They failed, but not one of them fainted by the way, and there was not one of them but with his latest breath bravely held to his belief that there was a way and that the way might be found. Tolstoi went out alone to die, yet more manifestly than he had lived, a seeker after the secret; death overtook Dostoevsky in his supreme attempt to wrest a hope for mankind out of the abyss of the imagined future; and Tchekhov died when his most delicate fingers had been finally eager in lighting The Cherry Orchard with the tremulous glint of laughing tears, which may perhaps be the ultimate secret of the process which leaves us all bewildered and full of pity and wonder. There were great men and great philosophers. It may be that this cruelly conscious world will henceforward recognise no man as great unless he has greatly sought: for to seek and not to think is the essence of philosophy. To have greatly sought, I say, should be the measure of man's greatness in the strange world of which there will be only a tense, sorrowful, disillusioned remnant when this grim ordeal is over. It should be so: and we, who are, according to our strength, faithful to humanity, must also strive according to our strength to make it so. We are not, and we shall not be, great men: but we have the elements of greatness. We have an impulse to honesty, to think honestly, to see honestly, and to speak the truth to ourselves in the lonely hours. It is only an impulse, which, in these barren, bitter, years, so quickly withers and dies. It is almost that we dare not be honest now. Our hearts are dead: we cannot wake the old wounds again. And yet if anything of this generation that suffered is to remain, if we are to hand any spark of the fire which once burned so brightly, if we are to be human still, then we must still be honest at whatever cost. We—and I speak of that generation which was hardly man when the war burst upon it, which was ardent and generous and dreamed dreams of devotion to an ideal of art or love or life—are maimed and broken for ever. Let us not deceive ourselves. The dead voices will never be silent in our ears to remind us of that which we once were, and that which we have lost. We shall die as we shall live, lonely and haunted by memories that will grow stranger, more beautiful, more terrible, and more tormenting as the years go on, and at the last we shall not know which was the dream—the years of plenty or the barren years that descended like a storm in the night and swept our youth away.