../ggcms/src/templates/revoltlib/view/display_grandchildof_anarchism.php
Untitled Anarchism
The Kreutzer Sonata, And Other Stories
Book 1, Chapter 12
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 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....)
• "It is necessary that men should understand things as they are, should call them by their right names, and should know that an army is an instrument for killing, and that the enrollment and management of an army -- the very things which Kings, Emperors, and Presidents occupy themselves with so self-confidently -- is a preparation for murder." (From: "'Thou Shalt Not Kill'," by Leo Tolstoy, August 8,....)
• "There are people (we ourselves are such) who realize that our Government is very bad, and who struggle against it." (From: "A Letter to Russian Liberals," by Leo Tolstoy, Au....)
Book 1, Chapter 12
“Strange in what? According to all the doctrines of the Church, the world will have an end. Science teaches the same fatal conclusions. Why, then, is it strange that the same thing should result from moral Doctrine? ‘Let those who can, contain,’ said Christ. And I take this passage literally, as it is written. That morality may exist between people in their worldly relations, they must make complete chastity their object. In tending toward this end, man humiliates himself. When he shall reach the last degree of humiliation, we shall have moral marriage.
“But if man, as in our society, tends only toward physical love, though he may clothe it with pretexts and the false forms of marriage, he will have only permissible debauchery, he will know only the same immoral life in which I fell and caused my wife to fall, a life which we call the honest life of the family. Think what a perversion of ideas must arise when the happiest situation of man, liberty, chastity, is looked upon as something wretched and ridiculous. The highest ideal, the best situation of woman, to be pure, to be a vestal, a virgin, excites fear and laughter in our society. How many, how many young girls sacrifice their purity to this Moloch of opinion by marrying rascals that they may not remain virgins,—that is, superiors! Through fear of finding themselves in that ideal state, they ruin themselves.
“But I did not understand formerly, I did not understand that the words of the Gospel, that ‘he who looks upon a woman to lust after her has already committed adultery,’ do not apply to the wives of others, but notably and especially to our own wives. I did not understand this, and I thought that the honeymoon and all of my acts during that period were virtuous, and that to satisfy one’s desires with his wife is an eminently chaste thing. Know, then, that I consider these departures, these isolations, which young married couples arrange with the permission of their parents, as nothing else than a license to engage in debauchery.
“I saw, then, in this nothing bad or shameful, and, hoping for great joys, I began to live the honeymoon. And very certainly none of these joys followed. But I had faith, and was determined to have them, cost what they might. But the more I tried to secure them, the less I succeeded. All this time I felt anxious, ashamed, and weary. Soon I began to suffer. I believe that on the third or fourth day I found my wife sad and asked her the reason. I began to embrace her, which in my opinion was all that she could desire. She put me away with her hand, and began to weep.
“At what? She could not tell me. She was filled with sorrow, with anguish. Probably her tortured nerves had suggested to her the truth about the baseness of our relations, but she found no words in which to say it. I began to question her; she answered that she missed her absent mother. It seemed to me that she was not telling the truth. I sought to console her by maintaining silence in regard to her parents. I did not imagine that she felt herself simply overwhelmed, and that her parents had nothing to do with her sorrow. She did not listen to me, and I accused her of caprice. I began to laugh at her gently. She dried her tears, and began to reproach me, in hard and wounding terms, for my selfishness and cruelty.
“I looked at her. Her whole face expressed hatred, and hatred of me. I cannot describe to you the fright which this sight gave me. ‘How? What?’ thought I, ‘love is the unity of souls, and here she hates me? Me? Why? But it is impossible! It is no longer she!’
“I tried to calm her. I came in conflict with an immovable and cold hostility, so that, having no time to reflect, I was seized with keen irritation. We exchanged disagreeable remarks. The impression of this first quarrel was terrible. I say quarrel, but the term is inexact. It was the sudden discovery of the abyss that had been dug between us. Love was exhausted with the satisfaction of sensuality. We stood face to face in our true light, like two egoists trying to procure the greatest possible enjoyment, like two individuals trying to mutually exploit each other.
“So what I called our quarrel was our actual situation as it appeared after the satisfaction of sensual desire. I did not realize that this cold hostility was our normal state, and that this first quarrel would soon be drowned under a new flood of the intensest sensuality. I thought that we had disputed with each other, and had become reconciled, and that it would not happen again. But in this same honeymoon there came a period of satiety, in which we ceased to be necessary to each other, and a new quarrel broke out.
“It became evident that the first was not a matter of chance. ‘It was inevitable,’ I thought. This second quarrel stupefied me the more, because it was based on an extremely unjust cause. It was something like a question of money,—and never had I haggled on that score; it was even impossible that I should do so in relation to her. I only remember that, in answer to some remark that I made, she insinuated that it was my intention to rule her by means of money, and that it was upon money that I based my sole right over her. In short, something extraordinarily stupid and base, which was neither in my character nor in hers.
“I was beside myself. I accused her of indelicacy. She made the same accusation against me, and the dispute broke out. In her words, in the expression of her face, of her eyes, I noticed again the hatred that had so astonished me before. With a brother, friends, my father, I had occasionally quarreled, but never had there been between us this fierce spite. Some time passed. Our mutual hatred was again concealed beneath an access of sensual desire, and I again consoled myself with the reflection that these scenes were reparable faults.
“But when they were repeated a third and a fourth time, I understood that they were not simply faults, but a fatality that must happen again. I was no longer frightened, I was simply astonished that I should be precisely the one to live so uncomfortably with my wife, and that the same thing did not happen in other households. I did not know that in all households the same sudden changes take place, but that all, like myself, imagine that it is a misfortune exclusively reserved for themselves alone, which they carefully conceal as shameful, not only to others, but to themselves, like a bad disease.
“That was what happened to me. Begun in the early days, it continued and increased with characteristics of fury that were ever more pronounced. At the bottom of my soul, from the first weeks, I felt that I was in a trap, that I had what I did not expect, and that marriage is not a joy, but a painful trial. Like everybody else, I refused to confess it (I should not have confessed it even now but for the outcome). Now I am astonished to think that I did not see my real situation. It was so easy to perceive it, in view of those quarrels, begun for reasons so trivial that afterwards one could not recall them.
“Just as it often happens among gay young people that, in the absence of jokes, they laugh at their own laughter, so we found no reasons for our hatred, and we hated each other because hatred was naturally boiling up in us. More extraordinary still was the absence of causes for reconciliation.
“Sometimes words, explanations, or even tears, but sometimes, I remember, after insulting words, there tacitly followed embraces and declarations. Abomination! Why is it that I did not then perceive this baseness?”
From : Gutenberg.org
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.)
• "You are surprised that soldiers are taught that it is right to kill people in certain cases and in war, while in the books admitted to be holy by those who so teach, there is nothing like such a permission..." (From: "Letter to a Non-Commissioned Officer," by Leo Tol....)
• "...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....)
American Father of Individualist Anarchism
: An individualist Anarchist, Tucker was a person of intellect rather than of action, focusing on the development of his ideas and on the publication of books and journals, especially the journal Liberty: Not the Daughter but the Mother of Order... (From: Anarchy Archives.)
• "But although, viewing the divine hierarchy as a contradiction of Anarchy, they do not believe in it, the Anarchists none the less firmly believe in the liberty to believe in it. Any denial of religious freedom they squarely oppose." (From: "State Socialism and Anarchism," by Benjamin R. Tu....)
• "The evil to which this [tariff] monopoly gives rise might more properly be called misusury than usury, because it compels labor to pay, not exactly for the use of capital, but rather for the misuse of capital." (From: "State Socialism and Anarchism," by Benjamin R. Tu....)
• "Even in so delicate a matter as that of the relations of the sexes the Anarchists do not shrink from the application of their principle. They acknowledge and defend the right of any man and woman, or any men and women, to love each other for as long or as short a time as they can, will, or may. To them legal marriage and legal divorce are equal absurdities." (From: "State Socialism and Anarchism," by Benjamin R. Tu....)
No comments so far. You can be the first!
<< Last Entry in The Kreutzer Sonata, And Other Stories | Current Entry in The Kreutzer Sonata, And Other Stories Book 1, Chapter 12 | Next Entry in The Kreutzer Sonata, And Other Stories >> |
All Nearby Items in The Kreutzer Sonata, And Other Stories |