The Kreutzer Sonata, And Other Stories : Book 01, Chapter 11
(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.)
• "...the dissemination of the truth in a society based on coercion was always hindered in one and the same manner, namely, those in power, feeling that the recognition of this truth would undermine their position, consciously or sometimes unconsciously perverted it by explanations and additions quite foreign to it, and also opposed it by open violence." (From : "A Letter to a Hindu: The Subjection of India- Its....)
• "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....)
• "Only by recognizing the land as just such an article of common possession as the sun and air will you be able, without bias and justly, to establish the ownership of land among all men, according to any of the existing projects or according to some new project composed or chosen by you in common." (From : "To the Working People," by Leo Tolstoy, Yasnaya P....)
Book 01, Chapter 11
“All marry in this way. And I did like the rest. If the young people who dream of the honeymoon only knew what a disillusion it is, and always a disillusion! I really do not know why all think it necessary to conceal it.
“One day I was walking among the shows in Paris, when, attracted by a sign, I entered an establishment to see a bearded woman and a water-dog. The woman was a man in disguise, and the dog was an ordinary dog, covered with a sealskin, and swimming in a bath. It was not in the least interesting, but the Barnum accompanied me to the exit very courteously, and, in addressing the people who were coming in, made an appeal to my testimony. ‘Ask the gentleman if it is not worth seeing! Come in, come in! It only costs a franc!’ And in my confusion I did not dare to answer that there was nothing curious to be seen, and it was upon my false shame that the Barnum must have counted.
“It must be the same with the persons who have passed through the abominations of the honeymoon. They do not dare to undeceive their neighbor. And I did the same.
“The felicities of the honeymoon do not exist. On the contrary, it is a period of uneasiness, of shame, of pity, and, above all, of ennui,—of ferocious ennui. It is something like the feeling of a youth when he is beginning to smoke. He desires to vomit; he drivels, and swallows his drivel, pretending to enjoy this little amusement. The vise of marriage . . .”
“What! Vise?” I said. “But you are talking of one of the most natural things.”
“Natural!” said he. “Natural! No, I consider on the contrary that it is against nature, and it is I, a perverted man, who have reached this conviction. What would it be, then, if I had not known corruption? To a young girl, to every unperverted young girl, it is an act extremely unnatural, just as it is to children. My sister married, when very young, a man twice her own age, and who was utterly corrupt. I remember how astonished we were the night of her wedding, when, pale and covered with tears, she fled from her husband, her whole body trembling, saying that for nothing in the world would she tell what he wanted of her.
“You say natural? It is natural to eat; that is a pleasant, agreeable function, which no one is ashamed to perform from the time of his birth. No, it is not natural. A pure young girl wants one thing,—children. Children, yes, not a lover.” . . .
“But,” said I, with astonishment, “how would the human race continue?”
“But what is the use of its continuing?” he rejoined, vehemently.
“What! What is the use? But then we should not exist.”
“And why is it necessary that we should exist?”
“Why, to live, to be sure.”
“And why live? The Schopenhauers, the Hartmanns, and all the Buddhists, say that the greatest happiness is Nirvana, Non-Life; and they are right in this sense,—that human happiness is coincident with the annihilation of ‘Self.’ Only they do not express themselves well. They say that Humanity should annihilate itself to avoid its sufferings, that its object should be to destroy itself. Now the object of Humanity cannot be to avoid sufferings by annihilation, since suffering is the result of activity. The object of activity cannot consist in suppressing its consequences. The object of Man, as of Humanity, is happiness, and, to attain it, Humanity has a law which it must carry out. This law consists in the union of beings. This union is thwarted by the passions. And that is why, if the passions disappear, the union will be accomplished. Humanity then will have carried out the law, and will have no further reason to exist.”
“And before Humanity carries out the law?”
“In the meantime it will have the sign of the unfulfilled law, and the existence of physical love. As long as this love shall exist, and because of it, generations will be born, one of which will finally fulfill the law. When at last the law shall be fulfilled, the Human Race will be annihilated. At least it is impossible for us to conceive of Life in the perfect union of people.”
From : Gutenberg.org
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