Anna Karenina : Part 08, Chapter 08
(1828 - 1910) ~ Father of Christian Anarchism : In 1861, during the second of his European tours, Tolstoy met with Proudhon, with whom he exchanged ideas. Inspired by the encounter, Tolstoy returned to Yasnaya Polyana to found thirteen schools that were the first attempt to implement a practical model of libertarian education. (From : Anarchy Archives.)
• "People who take part in Government, or work under its direction, may deceive themselves or their sympathizers by making a show of struggling; but those against whom they struggle (the Government) know quite well, by the strength of the resistance experienced, that these people are not really pulling, but are only pretending to." (From : "A Letter to Russian Liberals," by Leo Tolstoy, Au....)
• "The Government and all those of the upper classes near the Government who live by other people's work, need some means of dominating the workers, and find this means in the control of the army. Defense against foreign enemies is only an excuse. The German Government frightens its subjects about the Russians and the French; the French Government, frightens its people about the Germans; the Russian Government frightens its people about the French and the Germans; and that is the way with all Governments. But neither Germans nor Russians nor Frenchmen desire to fight their neighbors or other people; but, living in peace, they dread war more than anything else in the world." (From : "Letter to a Non-Commissioned Officer," by Leo Tol....)
• "...for no social system can be durable or stable, under which the majority does not enjoy equal rights but is kept in a servile position, and is bound by exceptional laws. Only when the laboring majority have the same rights as other citizens, and are freed from shameful disabilities, is a firm order of society possible." (From : "To the Czar and His Assistants," by Leo Tolstoy, ....)
Part 08, Chapter 08
Ever since, by his beloved brother’s deathbed, Levin had first glanced into the questions of life and death in the light of these new convictions, as he called them, which had during the period from his twentieth to his thirty-fourth year imperceptibly replaced his childish and youthful beliefs—he had been stricken with horror, not so much of death, as of life, without any knowledge of whence, and why, and how, and what it was. The physical organization, its decay, the indestructibility of matter, the law of the conservation of energy, evolution, were the words which usurped the place of his old belief. These words and the ideas associated with them were very well for intellectual purposes. But for life they yielded nothing, and Levin felt suddenly like a man who has changed his warm fur cloak for a muslin garment, and going for the first time into the frost is immediately convinced, not by reason, but by his whole nature that he is as good as naked, and that he must infallibly perish miserably.
From that moment, though he did not distinctly face it, and still went on living as before, Levin had never lost this sense of terror at his lack of knowledge.
He vaguely felt, too, that what he called his new convictions were not merely lack of knowledge, but that they were part of a whole order of ideas, in which no knowledge of what he needed was possible.
At first, marriage, with the new joys and duties bound up with it, had completely crowded out these thoughts. But of late, while he was staying in Moscow after his wife’s confinement, with nothing to do, the question that clamored for solution had more and more often, more and more insistently, haunted Levin’s mind.
The question was summed up for him thus: "If I do not accept the answers Christianity gives to the problems of my life, what answers do I accept?" And in the whole arsenal of his convictions, so far from finding any satisfactory answers, he was utterly unable to find anything at all like an answer.
He was in the position of a man seeking food in toy shops and tool shops.
Instinctively, unconsciously, with every book, with every conversation, with every man he met, he was on the lookout for light on these questions and their solution.
What puzzled and distracted him above everything was that the majority of men of his age and circle had, like him, exchanged their old beliefs for the same new convictions, and yet saw nothing to lament in this, and were perfectly satisfied and serene. So that, apart from the principal question, Levin was tortured by other questions too. Were these people sincere? he asked himself, or were they playing a part? or was it that they understood the answers science gave to these problems in some different, clearer sense than he did? And he assiduously studied both these men’s opinions and the books which treated of these scientific explanations.
One fact he had found out since these questions had engrossed his mind, was that he had been quite wrong in supposing from the recollections of the circle of his young days at college, that religion had outlived its day, and that it was now practically non-existent. All the people nearest to him who were good in their lives were believers. The old prince, and Lvov, whom he liked so much, and Sergey Ivanovitch, and all the women believed, and his wife believed as simply as he had believed in his earliest childhood, and ninety-nine hundredths of the Russian people, all the working people for whose life he felt the deepest respect, believed.
Another fact of which he became convinced, after reading many scientific books, was that the men who shared his views had no other construction to put on them, and that they gave no explanation of the questions which he felt he could not live without answering, but simply ignored their existence and attempted to explain other questions of no possible interest to him, such as the evolution of organisms, the materialistic theory of consciousness, and so forth.
Moreover, during his wife’s confinement, something had happened that seemed extraordinary to him. He, an unbeliever, had fallen into praying, and at the moment he prayed, he believed. But that moment had passed, and he could not make his state of mind at that moment fit into the rest of his life.
He could not admit that at that moment he knew the truth, and that now he was wrong; for as soon as he began thinking calmly about it, it all fell to pieces. He could not admit that he was mistaken then, for his spiritual condition then was precious to him, and to admit that it was a proof of weakness would have been to desecrate those moments. He was miserably divided against himself, and strained all his spiritual forces to the utmost to escape from this condition.
From : Gutenberg.org
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