pg28948 [165]
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. Therefore how could he find his highest good in giving up his life for the material prosperity of everybody else! What he considered an unimportant thing for himself he could not think worthy of every sacrifice on behalf of other people. And that which he would consider of the deepest importance to himself as an individual—oh, he said, you mustn't consider the community from that standpoint. No—no—we know what the community wants; it wants something solid, it wants good wages, equal opportunities, good conditions of living, that's what the community wants. It doesn't want anything subtle or difficult. Duty is very plain-keep in mind the material, the immediate welfare of every man, that's all.
So there came over Skrebensky a sort of nullity, which more and more terrified Ursula. She felt there was something hopeless which she had to submit to. She felt a great sense of disaster impending. Day after day was made inert with a sense of disaster. She became morbidly sensitive, depressed, apprehensive. It was anguish to her when she saw one rook slowly flapping in the sky. That was a sign of ill-omen. And the foreboding became so black and so powerful in her, that she was almost extinguished.
Yet what was the matter? At the worst he was only going away. Why did she mind, what was it she feared? She did not know. Only she had a black dread possessing her. When she went at night and saw the big, flashing stars they seemed terrible, by day she was always expecting some charge to be made against her.
He wrote in March to say that he was going to South Africa in a short time, but before he went, he would snatch a day at the Marsh.
As if in a painful dream, she waited suspended, unresolved. She did not know, she could not understand. Only she felt that all the threads of her fate were being held taut, in suspense. She only wept sometimes as she went about, saying blindly:
"I am so fond of him, I am so fond of him."
He came. But why did he come? She looked at him for a sign. He gave no sign. He did not even kiss her. He behaved as if he were an affable, usual acquaintance. This was superficial, but what did it hide? She waited for him, she wanted him to make some sign.
So the whole of the day they wavered and avoided contact, until evening. Then, laughing,