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way striking person. Moreover, his attitude to Kitty in the past--the attitude of a grown-up person to a child, arising from his friendship with her brother--seemed to him yet another obstacle to love. An ugly, good-natured man, as he considered himself, might, he supposed, be liked as a friend; but to be loved with such a love as that with which he loved Kitty, one would need to be a handsome and, still more, a distinguished man.
     
    He had heard that women often did care for ugly and ordinary men, but he did not believe it, for he judged by himself, and he could not himself have loved any but beautiful, mysterious, and exceptional women.
     
    But after spending two months alone in the country, he was convinced that this was not one of those passions of which he had had experience in his early youth; that this feeling gave him not an instant's rest; that he could not live without deciding the question, would she or would she not be his wife, and that his despair had arisen only from his own imaginings, that he had no sort of proof that he would be rejected. And he had now come to Moscow with a firm determination to make an offer, and get married if he were accepted. Or...he could not conceive what would become of him if he were rejected.
     
    Chapter 7
     
    On arriving in Moscow by a morning train, Levin had put up at the house of his elder half-brother, Koznishev. After changing his clothes he went down to his brother's study, intending to talk to him at once about the object of his visit, and to ask his advice; but his brother was not alone. With him there was a well-known professor of philosophy, who had come from Harkov expressly to clear up a difference that had arisen between them on a very important philosophical question. The professor was carrying on a hot crusade against materialists. Sergey Koznishev had been following this crusade with interest, and after reading the professor's last article, he had written him a letter stating his objections. He accused the professor of making too great concessions to the materialists. And the professor had promptly appeared to argue the matter out. The point in discussion was the question then in vogue: Is there a line to be drawn between psychological and physiological phenomena in man? and if so, where?
     
    Sergey Ivanovitch met his brother with the smile of chilly friendliness he always had for everyone, and introducing him to the professor, went on with the conversation.
     
    A little man in spectacles, with a narrow forehead, tore himself from the discussion for an instant to greet Levin, and then went on talking without paying any further attention to him. Levin sat down to wait till the professor should go, but he soon began to get interested in the subject under discussion.
     
    Levin had come across the magazine articles about which they were disputing, and had read them, interested in them as a development of the first principles of science, familiar to him as a natural science student at the university. But he had never connected these scientific deductions as to the origin of man as an animal, as to reflex action, biology, and sociology, with those questions as to the meaning of life and death to himself, which had of late been more and more often in his mind.
     
    As he listened to his brother's argument with the professor, he noticed that they connected these scientific questions with those spiritual problems, that at times they almost touched on the latter; but every time they were close upon what seemed to him the chief point, they promptly beat a hasty retreat, and plunged again into a sea of subtle distinctions, reservations, quotations, allusions, and appeals to authorities, and it was with difficulty that he understood what they were talking about.
     
    "I cannot admit it," said Sergey Ivanovitch, with his habitual clearness, precision of expression, and elegance of phrase. "I cannot in any case agree with Keiss that my whole conception of the external