 | Why Do Men Stupefy Themselves? — Chapter 5By Leo Tolstoy (1890) |
|
| Why Do Men Stupefy Themselves? — Chapter 5By Leo Tolstoy (1890) |
|
../ggcms/src/templates/revoltlib/view/display_grandchildof_anarchism.php
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.)
• "It usually happens that when an idea which has been useful and even necessary in the past becomes superfluous, that idea, after a more or less prolonged struggle, yields its place to a new idea which was till then an ideal, but which thus becomes a present idea." (From: "Patriotism and Government," by Leo Tolstoy, May 1....)
• "If, in former times, Governments were necessary to defend their people from other people's attacks, now, on the contrary, Governments artificially disturb the peace that exists between the nations, and provoke enmity among them." (From: "Patriotism and Government," by Leo Tolstoy, May 1....)
• "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....)
                  |
Chapter 5
People drink and smoke, not casually, not from dullness, not to cheer themselves up, not because it is pleasant, but in order to drown the voice of conscience in themselves.
And in that case, how terrible must be the consequences!
Think what a building would be like erected by people who did not use a straight plumb-rule to get the walls perpendicular, nor right-angled squares to get the corners correct, but used a soft rule which would bend to suit all irregularities in the walls, and a square that expanded to fit any angle, acute or obtuse.
Yet, thanks to self-stupefaction, that is just what is being done in life. Life does not accord with conscience, so conscience is made to bend to life.
This is done in the life of individuals, and it is done in the life of humanity as a whole, which consists of the lives of individuals.
To grasp the full significance of such stupefying of one's consciousness, let each one carefully recall the spiritual conditions he has passed through at each period of his life. Everyone will find that at each period of his life certain moral questions confronted him which he ought to solve, and on the solution of which the whole welfare of his life depended. For the solution of these questions great concentration of attention was needful. Such concentration of attention is a labor. In every labor, especially at the beginning, there is a time when the work seems difficult and painful, and when human weakness prompts a desire to abandon it.
Physical work seems painful at first; mental work still more so. As Lessing says: people are inclined to cease to think at the point at which thought begins to be difficult; but it is just there, I would add, that thinking begins to be fruitful.
A man feels that to decide the questions confronting him needs labor—often painful labor—and he wishes to evade this. If he had no means of stupefying his faculties he could not expel from his consciousness the questions that confront him, and the necessity of solving them would be forced upon him.
But man finds that there exists a means to drive off these questions whenever they present themselves—and he uses it.
As soon as the questions awaiting solution begin to torment him, he has recourse to these means, and avoids the disquietude evoked by the troublesome questions. Consciousness ceases to demand their solution, and the unsolved questions remain unsolved till his next period of enlightenment.
But when that period comes, the same thing is repeated, and the man goes on for months, years, or even for his whole life, standing before those same moral questions and not moving a step towards their solution. Yet it is in the solution of moral questions that life's whole movement consists.
What occurs is as if a man who needs to see to the bottom of some muddy water to obtain a precious pearl, but who dislikes entering the water, should stir it up each time it begins to settle and become clear. Many a man continues to stupefy himself all his life long, and remains immovable at the same once-accepted, obscure, self-contradictory view of life—pressing, as each period of enlightenment approaches, ever at one and the same wall against which he pressed ten or twenty years ago, and which he cannot break through because he intentionally blunts that sharp point of thought which alone could pierce it.
Let each man remember himself as he has been during the years of his drinking or smoking, and let him test the matter in his experience of other people, and everyone will see a definite constant line dividing those who are addicted to stupefiers from those who are free from them. The more a man stupefies himself the more he is morally immovable.
From : Wikisource.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.)
• "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....)
• "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....)
The English Translator of Leo Tolstoy, Louise Maude was born Louise Shanks in Moscow, one of the eight children of James Steuart Shanks, was the founder and director of Shanks & Bolin, Magasin Anglais (English store). Two of Louise's sisters were artists: Mary knew Tolstoy and prepared illustrations for Where Love is, God is, and Emily was a painter and the first woman to become a full member of the Peredvizhniki. Louise married Aylmer Maude in 1884 in an Anglican ceremony at the British vice-consulate in Moscow, and they had five sons, one of them still-born. (From: Wikipedia.org.)
-icon.jpg){kind=icon}
Aylmer Maude and Louise Maude were English translators of Leo Tolstoy's works, and Aylmer Maude also wrote his friend Tolstoy's biography, The Life of Tolstoy. After living many years in Russia the Maudes spent the rest of their life in England translating Tolstoy's writing and promoting public interest in his work. Aylmer Maude was also involved in a number of early 20th century progressive and idealistic causes. Aylmer Maude was born in Ipswich, the son of a Church of England clergyman, Reverend F.H. Maude, and his wife Lucy, who came from a Quaker background. The family lived near the newly built Holy Trinity Church where Rev. Maude's preaching helped draw a large congregation. A few of the vicar's earlier sermons were published with stirring titles like Nineveh: A Warning to England!, but later he moved from Evangelical Anglicanism towards the Anglo-Catholic Church Union. After boarding at Christ's Hospital from 1868 to 1874, Aylmer went to study at the Moscow... (From: Wikipedia.org.)
No comments so far. You can be the first!
Chapter 5
