“Honoured sir, poverty is not a vice, that's a true saying. Yet I know too that drunkeness is not a virtue, and that's even truer. But beggary, honoured sir, beggary is a vice. In poverty you may still retain your innate nobility of soul, but in beggary--never--no one. For beggary a man is not chased out of human society with a stick, he is swept out with a broom, so as to make it as humiliating as possible; and quite right, too, forasmuch as in beggary as I am ready to be the first to humiliate myself.”
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Quote Analysis
In this quote from Fyodor Dostoevsky's novel, the character highlights a distinction between poverty and beggary. The character acknowledges that poverty is not a virtue, but points out that it is not a vice either. However, they argue that beggary is indeed a vice because it strips a person of their dignity and nobility. This distinction is crucial because it underscores the societal perceptions and treatment of individuals based on their economic status. The character's acknowledgment of the difference between poverty and beggary sheds light on the dehumanizing effects of extreme destitution and the importance of maintaining one's self-respect despite challenging circumstances.
Modern Relevance:
In this quote from Fyodor Dostoevsky, the character emphasizes the distinction between poverty and beggary, highlighting the societal stigma and humiliation associated with the latter. This distinction is still relevant in modern society, where individuals experiencing poverty may be able to maintain their dignity and sense of self-worth, while those in a state of beggary are often dehumanized and marginalized. The quote reminds us of the importance of addressing poverty in a way that preserves individuals' dignity and humanity.
Usage Example
In Fyodor Dostoevsky's novel, a character speaks about the difference between poverty and beggary, highlighting the humiliation and loss of nobility that comes with true destitution. This quote shows the author's exploration of societal attitudes towards different forms of hardship.
Reflection Questions
After reading this passage from Fyodor Dostoevsky, take a moment to reflect on the following questions:
- What do you think Dostoevsky is trying to convey about poverty, drunkenness, and beggary through this passage?
- In what ways does society treat those in poverty differently from those in beggary, according to the passage?
- How does the narrator's perspective on beggary shape his understanding of dignity and self-worth?
- Do you agree with the narrator's assertion that beggary is a vice, while poverty and drunkenness are not? Why or why not?
- How does the concept of humility play a role in the narrator's view on beggary and societal treatment of those in extreme poverty?
Similar quotes
“...poverty is not a vice, that's a true saying. Yet I know that drunkenness too is not a virtue and that's even truer. But destitution, dear sir, destitution is a vice. In poverty you may still retain your innate nobility of soul , but in destitution-never-no-one. For destitution a man is not chased out of society with a stick, he is swept out with a broom to make it as humiliating as possible; and quite right, too, for in destitution I am the first to humiliate my self.”
“I am a sick man... I am a spiteful man. I am an unpleasant man. I think my liver is diseased. However, I don't know beans about my disease, and I am not sure what is bothering me. I don't treat it and never have, though I respect medicine and doctors. Besides, I am extremely superstitious, let's say sufficiently so to respect medicine. (I am educated enough not to be superstitious, but I am.) No, I refuse to treat it out of spite. You probably will not understand that. Well, but I understand it. Of course I can't explain to you just whom I am annoying in this case by my spite. I am perfectly well aware that I cannot "get even" with the doctors by not consulting them. I know better than anyone that I thereby injure only myself and no one else. But still, if I don't treat it, its is out of spite. My liver is bad, well then-- let it get even worse!”
“What do you think?" shouted Razumihin, louder than ever, "you think I am attacking them for talking nonsense? Not a bit! I like them to talk nonsense. That's man's one privilege over all creation. Through error you come to the truth! I am a man because I err! You never reach any truth without making fourteen mistakes and very likely a hundred and fourteen. And a fine thing, too, in its way; but we can't even make mistakes on our own account! Talk nonsense, but talk your own nonsense, and I'll kiss you for it. To go wrong in one's own way is better than to go right in someone else's. In the first case you are a man, in the second you're no better than a bird. Truth won't escape you, but life can be cramped. There have been examples. And what are we doing now? In science, development, thought, invention, ideals, aims, liberalism, judgment, experience and everything, everything, everything, we are still in the preparatory class at school. We prefer to live on other people's ideas, it's what we are used to! Am I right, am I right?" cried Razumihin, pressing and shaking the two ladies' hands.”
“These, gentlemen, are my rules: if I don't succeed, I keep trying; if I do succeed, I keep quiet; and in any case I don't undermine anyone. I'm not an intriguer, and I'm proud of it. I wouldn't make a good diplomat. They also say, gentlemen, that the bird flies to the fowler. That's true, and I'm ready to agree: but who is the fowler here, and who is the bird? That's still a question, gentlemen!”
“I hated my face, for example, found it odious, and even suspected that there was some mean expression in it, and therefore every time I came to work I made a painful effort to carry myself as independently as possible, and to express as much nobility as possible with my face. "let it not be a beautiful face," I thought, "but, to make up for that, let it be a noble, an expressive, and, above all, an extremely intelligent one." Yet I knew, with certainty and suffering, that i would never be able to express all those perfections with the face I had. The most terrible thing was that I found it positively stupid. And I would have been quite satisfied with intelligence. Let's even say I would even have agreed to a mean expression, provided only that at the same time my face be found terribly intelligent.”
“You must know that there is nothing higher and stronger and more wholesome and good for life in the future than some good memory, especially a memory of childhood, of home. People talk to you a great deal about your education, but some good, sacred memory, preserved from childhood, is perhaps the best education. If a man carries many such memories with him into life, he is safe to the end of his days, and if one has only one good memory left in one's heart, even that may sometime be the means of saving us. Perhaps we may even grow wicked later on, may be unable to refrain from a bad action, may laugh at men's tears and at those people who say as Kolya did just now, 'I want to suffer for all men,' and may even jeer spitefully at such people. But however bad we may become—which God forbid—[…] if we do become so will not dare to laugh inwardly at having been kind and good at this moment! What's more, perhaps, that one memory may keep him from great evil and he will reflect and say, 'Yes, I was good and brave and honest then!' Let him laugh to himself, that's no matter, a man often laughs at what's good and kind. That's only from thoughtlessness. But I assure you, boys, that as he laughs he will say at once in his heart, 'No, I do wrong to laugh, for that's not a thing to laugh at.”