RESURRECCION LEON TOLSTOI PDF DOWNLOAD

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Resurrection by Count Leo Tolstoy. Adobe PDF icon. Download this document as adunsexanro.gq: File size: MB What's this? light bulb idea Many people prefer to read. Resurrection by Leo Tolstoy, trans. Louis Maude is a publication of the Pennsylvania State. University. This Portable Document file is furnished free and without. Free ebooks for Leo Tolstoy. Resurrection [pdf] [prc] We offer Leo Tolstoy's books here for free download in pdf and prc format - just what's needed for.

II Ivan Ilych saw that he was dying, and he was in continual despair. In the depth of his heart he knew he was dying, but not only was he not accustomed to the thought, he simply did not and could not grasp it. The syllogism he had learnt from Kiesewetter's Logic: "Caius is a man, men are mortal, therefore Caius is mortal," had always seemed to him correct as applied to Caius, but certainly not as applied to himself.

That Caius — man in the abstract — was mortal, was perfectly correct, but he was not Caius, not an abstract man, but a creature quite, quite separate from all others. VI It occurred to him that what had appeared perfectly impossible before, namely that he had not spent his life as he should have done, might after all be true.

It occurred to him that his scarcely perceptible attempts to struggle against what was considered good by the most highly placed people, those scarcely noticeable impulses which he had immediately suppressed, might have been the real thing, and all the rest false. And his professional duties and the whole arrangement of his life and of his family, and all his social and official interests, might all have been false.

He tried to defend all those things to himself and suddenly felt the weakness of what he was defending. XI as translated by Aylmer Maude.

The unhappiness of our life; patch up our false way of life as we will, propping it up by the aid of the sciences and arts - that life becomes feebler, sicklier, and more tormenting every year; every year the number of suicides and the avoidance of motherhood increases; every year the people of that class become feebler; every year we feel the increasing gloom of our lives.

Evidently salvation is not to be found by increasing the comforts and pleasures of life, medical treatments, artificial teeth and hair, breathing exercises, massage, and so forth; It is impossible to remedy this by any amusements, comforts, or powders - it can only be remedied by a change of life. The conscience of a man of our circle, if he retains but a scrap of it, cannot rest, and poisons all the comforts and enjoyments of life supplied to us by the labour of our brothers, who suffer and perish at that labour.

And not only does every conscientious man feel this himself he would be glad to forget it, but cannot do so in our age but all the best part of science and art - that part which has not forgotten the purpose of its vocation - continually reminds us of our cruelty and of our unjustifiable position.

The old firm justifications are all destroyed; the new ephemeral justifications of the progress of science for science's sake and art for art's sake do not stand the light of simple common sense. Men's consciences cannot be set at rest by new excuses, but only by a change of life which will make any justification of oneself unnecessary as there will be nothing needing justification.

Author:Lev Nikolayevich Tolstoy

When I started life Hegelianism was the basis of everything: it was in the air, found expression in magazine and newspaper articles, in novels and essays, in art, in histories, in sermons, and in conversation. A man unacquainted with Hegel had no right to speak: he who wished to know the truth studied Hegel.

Everything rested on him; and suddenly forty years have gone by and there is nothing left of him, he is not even mentioned — as though he had never existed.

And what is most remarkable is that, like pseudo-Christianity, Hegelianism fell not because anyone refuted it, but because it suddenly became evident that neither the one nor the other was needed by our learned, educated world.

Chapter XXIX Is not the reason of the confidence of the positive, critical, experimental scientists, and of the reverent attitude of the crowd towards their doctrines, still the same?

At first it seems strange how the theory of evolution which, like the redemption in theology, serves the majority as a popular expression of the whole new creed can justify people in their injustice, and it seems as if the scientific theory dealt only with facts and did nothing but observe facts.

But that only seems so. It seemed just the same in the case of theological doctrine: theology, it seemed, was only occupied with dogmas and had no relation to people's lives, and it seemed the same with regard to philosophy, which appeared to be occupied solely with transcendental reasonings. But that only seemed so.

It was just the same with the Hegelian doctrine on a large scale and with the particular case of the Malthusian teaching. The positivist philosophy of Comte and the I doctrine deduced from it that humanity is an organism, and Darwin 's doctrine of a law of the struggle for existence that is supposed to govern life, with the differentiation of various breeds of people which follows from it, and the anthropology, biology, and sociology of which people are now so fond-all have the same aim.

These have all become favourite sciences because they serve to justify the way in which people free themselves from the human obligation to labour, while consuming the fruits of other people's labour. This new fraud is just like the old ones: its essence lies in substituting something external for the use of our own reason and conscience and that of our predecessors: in the Church teaching this external thing was revelation, in the scientific teaching it is observation.

The trick played by this science is to destroy man's faith in reason and conscience by directing attention to the grossest deviations from the use of human reason and conscience, and having clothed the deception in a scientific theory, to assure them that by acquiring knowledge of external phenomena they will get to know indubitable facts which will reveal to them the law of man's life. And the mental demoralization consists in this, that coming to believe that things which should be decided by conscience and reason are decided by observation, these people lose their consciousness of good and evil and become incapable of understanding the expression and definitions of good and evil that have been formed by the whole preceding life of humanity.

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All this, in their jargon, is conditional and subjective. It must all be abandoned - they say - the truth cannot be understood by one's reason, for one may err, but there is another path which is infallible and almost mechanical: one must study facts.

And facts must be studied on the basis of the scientists' science, that is, on the basis of two unfounded propositions: positivism and evolution which are put forward as indubitable truths.

And the reigning science, with not less misleading solemnity than the Church, announces that the solution of all questions of life is only possible by the study of the facts of nature, and especially of organisms.

Leo Tolstoy

A frivolous crowd of youths mastered by the novelty of this authority, which is as yet not merely not destroyed but not even touched by criticism, throws itself into the study of these facts of natural science as the sole path which, according to the assertions of the prevailing doctrine, can lead to the elucidation of the questions of life. And just like the theologians and the Talmudists they completely castrate their brains and become eunuchs of thought.

And just like them, to the degree to which they become stupefied, they acquire a self-confidence which deprives them for ever of the possibility of returning to a simple clear and human way of thinking. Science has adapted itself entirely to the wealthy classes and accordingly has set itself to heal those who can afford everything, and it prescribes the same methods for those who have nothing to spare.

Science may fall back on its stupid excuse that science works for science, and that when it has been developed by the scientists it will become accessible to the people also; but art, if it be art, should be accessible to all, and particularly to those for whom it is produced. And the position of our art strikingly arraigns the producers of art for not wishing, not knowing how, and being unable, to serve the people.

Leo Tolstoy

Service of the people by sciences and arts will only exist when men live with the people and as the people live, and without presenting any claims will offer their scientific and artistic services, which the people will be free to accept or decline as they please.

To say that the activity of science and art helps humanity's progress, if by that activity we mean the activity which now calls itself by those names, is as though one said that the clumsy, obstructive splashing of oars in a boat moving down stream assists the boat's progress.

It only hinders it The proof of this is seen in the confession made by men of science that the achievements of the arts and sciences are inaccessible to the labouring masses on account of the unequal distribution of wealth.

You are denying science and art: that is you are denying that by which humanity lives. Not only do I not repudiate science, that is, the reasonable activity of humanity, and art - the expression of that reasonable activity - but it is just on behalf of that reasonable activity and its expression that I speak, only that It may be possible for mankind to escape from the savage state into which it is rapidly lapsing thanks to the false teaching of our time. It is only on that account that I speak as I do.

A real mother, who knows the will of God by experience, will prepare her children also to fulfil it.

Pages in category "Leo Tolstoy"

Such a mother will suffer if she sees her child overfed, effeminate , and dressed-up, for she knows that these things will make it difficult for it to fulfil the will of God which she recognizes. If there may be doubts for men and for a childless woman as to the way to, fulfil the will of God, for a mother that path is firmly and clearly defined, and if she fulfils it humbly with a simple heart she stands on the highest point of perfection a human being can attain, and becomes for all a model of that complete performance of God's will which all desire.

Only a mother can before her death tranquilly say to Him who sent her into this world, and Whom she has served by bearing and bringing up children whom she has loved more than herself - only she having served Him in the way appointed to her can say with tranquillity, Now lettest Thou Thy servant depart in peace.

And that is the highest perfection to which, as to the highest good, men aspire. The Kreutzer Sonata [ edit ] If one has no vanity in this life of ours, there is no sufficient reason for living. This is not, as it is often quoted, a stand-alone Tolstoy epigram, but part of the narration by the novella's jealousy-ridden protagonist Pozdnyshev.

The Slavery of Our Times [ edit ] Wikisource has original text related to: The Slavery of Our Times The condition of life to which people of the well-to-do classes are accustomed is that of an abundant production of various articles necessary for their comfort and pleasure, and these things are obtained only thanks to the existence of factories and works organized as at present. And, therefore, discussing the improvement of the workers' position, the men of science belonging to the well- to-do classes always have in view only such improvements as will not do away with the system of factory-production and those conveniences of which they avail themselves.

Chapter V: Why Learned Economists Assert What Is False If the slave-owner of our times has no slave, John, whom he can send to the cesspool, he has five shillings, of which hundreds of such Johns are in such need that the slave-owner of our times may choose any one out of hundreds of Johns and be a benefactor to him by giving him the preference, and allowing him, rather than another, to climb down into the cesspool.

Chapter 8: Slavery Exists Among Us The slaves of our times are not all those factory and workshop hands only who must sell themselves completely into the power of the factory and foundry-owners in order to exist, but nearly all the agricultural laborers are slaves, working, as they do, unceasingly to grow another's corn on another's field, and gathering it into another's barn; or tilling their own fields only in order to pay to bankers the interest on debts they cannot get rid of.

And slaves also are all the innumerable footmen, cooks, porters, housemaids, coachmen, bathmen, waiters, etc. Chapter 8: Slavery Exists Among Us Slavery exists in full vigor, but we do not perceive it, just as in Europe at the end of the Eighteenth Century the slavery of serfdom was not perceived.

People of that day thought that the position of men obliged to till the land for their lords, and to obey them, was a natural, inevitable, economic condition of life, and they did not call it slavery.

It is the same among us: people of our day consider the position of the laborer to be a natural, inevitable economic condition, and they do not call it slavery. And as, at the end of the Eighteenth Century, the people of Europe began little by little to understand that what formerly seemed a natural and inevitable form of economic life-namely, the position of peasants who were completely in the power of their lords-was wrong, unjust and immoral, and demanded alteration, so now people today are beginning to understand that the position of hired workmen, and of the working classes in general, which formerly seemed quite right and quite normal, is not what it should be, and demands alteration.

Chapter 8: Slavery Exists Among Us The First Step [ edit ] Young, kind, undepraved people … feel that virtue is incompatible with beefsteaks, and, as soon as they wish to be good, give up eating flesh. To be good and lead a good life means to give to others more than one takes from them. VIII I had wished to visit a slaughter-house, in order to see with my own eyes the reality of the question raised when vegetarianism is discussed.

Constant raptures over Schopenhauer and a whole series of spiritual delights which I've never experienced before.

It explained how the nothingness that results from complete denial of self is only a relative nothingness, and is not to be feared. The novelist was struck by the description of Christian, Buddhist , and Hindu ascetic renunciation as being the path to holiness. After reading passages such as the following, which abound in Schopenhauer's ethical chapters, the Russian nobleman chose poverty and formal denial of the will: But this very necessity of involuntary suffering by poor people for eternal salvation is also expressed by that utterance of the Savior Matthew : "It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.

Thus Buddha Sakyamuni was born a prince, but voluntarily took to the mendicant's staff; and Francis of Assisi , the founder of the mendicant orders who, as a youngster at a ball, where the daughters of all the notabilities were sitting together, was asked: "Now Francis, will you not soon make your choice from these beauties?

He affirmed his belief in Jesus Christ 's teachings and was particularly influenced by the Sermon on the Mount , and the injunction to turn the other cheek , which he understood as a "commandment of non-resistance to evil by force" and a doctrine of pacifism and nonviolence. In his work The Kingdom of God Is Within You, he explains that he considered mistaken the Church's doctrine because they had made a "perversion" of Christ's teachings.

Tolstoy believed being a Christian required him to be a pacifist; the consequences of being a pacifist, and the apparently inevitable waging of war by government, are the reason why he is considered a philosophical anarchist.

Later, various versions of "Tolstoy's Bible" would be published, indicating the passages Tolstoy most relied on, specifically, the reported words of Jesus himself. Gandhi and other residents of Tolstoy Farm , South Africa, Tolstoy believed that a true Christian could find lasting happiness by striving for inner self-perfection through following the Great Commandment of loving one's neighbor and God rather than looking outward to the Church or state for guidance. His belief in nonresistance when faced by conflict is another distinct attribute of his philosophy based on Christ's teachings.

By directly influencing Mahatma Gandhi with this idea through his work The Kingdom of God Is Within You full text of English translation available on Wikisource , Tolstoy's profound influence on the nonviolent resistance movement reverberates to this day. He believed that the aristocracy were a burden on the poor, and that the only solution to how we live together is through anarchism.

Tolstoy's later work derives a passion and verve from the depth of his austere moral views.While considering this paradoxical situation, we have to keep in mind that the reader, the critic, the art theorist, and the fiction writer in Tolstoy are different personae whose responses to Shakespeare do not entirely concur. The familiarity with this folktale creates a kind of antechamber to the anti-world of King Lear. Theater, too, has its own logic that requires suspension of disbelief stronger than prose fiction.

However, Tolstoy the critic probably would accept only the company of the composer of the Iliad — a work with which he consciously competed by writing 4 All King Lear quotes are from William Shakespeare. Pre-Enlightenment doubt, however, led Shakespeare to freedom that obeys only the laws of poetry.

At first it seems strange how the theory of evolution which, like the redemption in theology, serves the majority as a popular expression of the whole new creed can justify people in their injustice, and it seems as if the scientific theory dealt only with facts and did nothing but observe facts.

And therefore just as a brigand caught in broad daylight in the act cannot persuade us that he did not lift his knife in order to rob his victim of his purse, and had no thought of killing him, we too, it would seem, cannot persuade ourselves or others that the soldiers and policemen around us are not to guard us, but only for defense against foreign foes, and to regulate traffic and fetes and reviews; we cannot persuade ourselves and others that we do not know that the men do not like dying of hunger, bereft of the right to gain their subsistence from the earth on which they live; that they do not like working underground, in the water, or in the stifling heat, for ten to fourteen hours a day, at night in factories to manufacture objects for our pleasure.

Tolstoy, What is Art? And just like the theologians and the Talmudists they completely castrate their brains and become eunuchs of thought.

Like a painter who has just put the last touch on his painting, Shakespeare steps back and looks at his work from outside.

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