conception of things has altered--as though every object in life
had unexpectedly turned a side towards you of which you had hitherto
remained unaware? Such a species of moral change occurred, as regards
myself, during this journey, and therefore from it I date the beginning
of my boyhood. For the first time in my life, I then envisaged the idea
that we--i.e. our family--were not the only persons in the world; that
not every conceivable interest was centred in ourselves; and that there
existed numbers of people who had nothing in common with us, cared
nothing for us, and even knew nothing of our existence. No doubt I had
known all this before--only I had not known it then as I knew it now; I
had never properly felt or understood it.

Thought merges into conviction through paths of its own, as well as,
sometimes, with great suddenness and by methods wholly different from
those which have brought other intellects to the same conclusion. For me
the conversation with Katenka--striking deeply as it did, and forcing me
to reflect on her future position--constituted such a path. As I gazed
at the towns and villages through which we passed, and in each house of
which lived at least one family like our own, as well as at the women
and children who stared with curiosity at our carriages and then became
lost to sight for ever, and the peasants and workmen who did not even
look at us, much less make us any obeisance, the question arose for the
first time in my thoughts, "Whom else do they care for if not for us?"
And this question was followed by others, such as, "To what end do
they live?" "How do they educate their children?" "Do they teach their
children and let them play? What are their names?" and so forth.