Tolstoy S Letters Volume I 1828 1879

'This country's leading Tolstoy scholar has selected, edited and translated a two-volume set of Tolstoy's Letters, which represents academic publishing of the highest kind.' Yorkshire Post Leo Tolstoy was unquestionably the most prolific letter-writer of all the great Russian novelists of the nineteenth century. In this selection of his correspondence, meticulously edited by R. F. Christian, readers can discover Tolstoy's views about his own work and that of other writers, his evolving attitudes towards the times through which he lived, and his deep meditations on family, friends, and himself. This first of two volumes of the Letters is divided into five sections and spans the years from 1828 to 1879. 'Professor Christian's selection is a major act of scholarship and publication.' George Steiner, Sunday Times 'Both scholarly and easy to read . . . exceptionally rewarding.' Raymond Williams, Guardian 'Enthralling and deeply moving . . . English Tolstoyans will not be extravagant if they attach to this work Thucydides' epigraph "A possession for ever."' Sir William Hayley, Times

'A Possession for ever.' That is how Sir William Hayley described this two volume edition of Tolstoy's letters when it was first published in 1978. It well merits this accolade.Leo Tolstoy was unquestionably the most prolific letter-writer of all the great Russian novelists of the nineteenth-century. Over 8500 of his letters have been published. Professor Christian selected and translated 608 of them. As he explains, 'When I began to consider how many letters to translate and on what basis to select them, it soon became apparent that the great majority fell roughly into one of three main categories. First there were those to do with Tolstoy the writer, his views about his own work and the works of other writers. Secondly there were those which concerned Tolstoy the thinker in a broader sense, and expressed his attitude to the times he lived in, contemporary social problems, rural life, industrialisation, education and more especially in later life, religious and spiritual questions. Thirdly there were the letters which were more loosely to do with Tolstoy the man, the main stages of his biography, his relations with his family and friends, and the growth and development of his own personality. 'Volume 1 is divided into five sections, running from 1828 to 1879. Volume 2 is divided into four sections, running from 1880 to 1910. Each section is enriched by a short introduction by Professor Christian. The two volumes do indeed constitute 'A Possession for ever.''Professor Christian's selection is a major act of scholarship and publication.' George Steiner, Sunday Times'both scholarly and easy to read . . . exceptionally rewarding.' Raymond Williams, The Guardian'Professor Christian has done an excellent job.' John Bayley, New Statesman'This country's leading Tolstoy scholar has selected, edited and translated a twp-volume set of Tolstoy's Letters, which represents academic publishing of the highest kind. The editing and translating are immaculate . . .C.A Johnson, Yorkshire Post'. . . enthralling and deeply moving . . . They are a true a cross-section as could be desired. In his editing, his brief linking summaries, his always pertinent notes showing an incredible mastery of his subject, he is concerned only to set the scene and introduce the cast . . . Professor Christian's volumes do Tolstoy the immeasurable service of providing self-justification by self-revelation. English Tolstoyans will not be extravagant if they attach to this work Thucydides' epigraph ''A Possession for ever''. Sir William Hayley, The Times'Nothing remotely comparable to this superb edition of Tolstoy's letters has ever been published before in English.' William B. Edgerton, Indiana University'the most important Tolstoy publication in English in several decades . . . Together with Professor Christian's helpful and knowledgeable commentary, the letters open up an unequalled panorama of the man, his evolving outlook and the age in which he lived.' Simon Karlinsky, New York Times Review.

The first book-length study on the subject in any language, Tolstoy and the Religious Culture of His Time treats Tolstoy's experience as a massive philosophical and religious project rather than a crisis-laden tragedy. Inessa Medzhibovskaya explains the evolution of Tolstoy's religious outlook based on his ongoing dialogue with the tradition of conversion in Europe and Russia, as well as on the demands of his own heart, mind, and spirit. The author contextualizes Tolstoy's conversion, comparing his pattern of religious conversion with that of other notable religious converts-Saint Paul, Saint Augustine, Luther, Pascal, Rousseau-as well with that of Tolstoy's countrymen-Pushkin, Gogol, Chaadaev, Stankevich, Belinsky, Herzen, and Dostoevsky. Stressing the importance of the religious culture of his time for Tolstoy, this study investigates the nineteenth century debates that inspired and repelled Tolstoy as he weighed arguments for or against faith in his dialogues with the culture of his time, covering widely differing fields and disciplines of experimental knowledge. The author considers German Romantic philosophy, the natural sciences, pragmatist religious solutions, theories of social progress and evolution, and the historical school of Christianity. Medzhibovskaya stresses the fact that influential intellectual currents were as important to Tolstoy as believers and nonbelievers were from and beyond his immediate environment. The author argues that, in this sense, Tolstoy's conversion emerges as deeply intertextual, and this surprising discovery should not diminish our trust in Tolstoy's sincerity during his religious evolution, which occurred both spontaneously as well as deliberately. The polyphony of discreet spiritual moments that Tolstoy created by fusing in his narratives of conversion religious and artistic realms is arguably his greatest contribution to spiritual autobiography.

Leo Tolstoy (1828-1910) was the most influential, challenging, and provocative pacifist of his generation. The most famous person alive at the dawn of the twentieth century, his international stature came not only from his great novels but from his rejection of violence and the state. Tolstoy was a strict pacifist in the last three decades of his life, and wrote at length on a central issue of politics, namely, the use of violence to maintain order, to promote justice, and to ensure the survival of society, civilization, and the human species. He unreservedly rejected the use of physical force to these or any ends. Tolstoy was a religious pacifist rather than an ethical or political one. His pacifism was rooted not in a moral doctrine or political theory but in his straightforward reading of the teachings of Jesus as recorded in the Gospels. Despite his fame, Tolstoy's pacifism remains insufficiently studied. A hundred years after his death, Tolstoy is a figure unfamiliar in political science, encountered, if at all, as the author of hortatory quotations on the wrongness of political violence or of allegiance to the state. This work of political science offers an account of Leo Tolstoy as a Christian thinker on political violence. It presents Tolstoy's pacifism as a striking case of the impact of religious idealism on political attitudes. The Russian novelist offers an instructive case study in Christian pacifism and in the attractions and failings of strict, literalist, and simplistic religious approaches to the many and complex issues of politics. Today, the political implications of religious fundamentalism, scriptural literalism, and Christian faith are very much live issues and the contemporary discussion of them should not omit pacifism. In this first study of Tolstoy's pacifism by a political scientist, Colm McKeogh unravels the complexities of Tolstoy's writings on Christianity and political violence. This work serves scholars of political science by bringing together relevant extracts from Tolstoy's writings and providing a succinct treatment of the core political issues. It establishes that Tolstoy's stance is primarily one of non-violence rather than non-resistance. McKeogh's work then assesses the internal consistency of Tolstoy's pacifism, its grounding in the Gospels and Christian tradition, its political and anti-political implications, and the meaning in life that it offers. It finds that Tolstoy does great service to the pacifist cause (with his defense of peace as close to the centre of Christ's message) and yet harm to it too (by divorcing peace from the love that is even more central to Christ's message). Tolstoy's political and religious legacy is not that of a prophet, a social activist, a moral reformer, a political idealist or pacifist theorist but that of a dissident. Tolstoy stands as one of the great dissidents of twentieth-century Russia, a man who condemned the system utterly and who refused to perform any act that could be construed as compromising with it. He left behind a powerful statement of the urgent human need to connect our daily living to a deep and fulfilling conception of the meaning of life. Tolstoy's Pacifism is important for political science, Christian ethics, literature, and Russian collections.

An argument in favor of the modern relevance of Tolstoy's classic examines its characters' pursuit of a meaningful life in a war-torn country as well as its reflection on topics ranging from courage and romance to parenting and death.

Very few if any have devoted more years to practicing and teaching others to practice the precepts of Jesus’s Sermon on the Mount than Leo Tolstoy. He stands apart in the history of interpretation and has had enormous influence on others and other countries. Yet, Gandhi or others often get the glory. Tolstoy is remembered as a great writer, but his religious and philosophical works are by and large unknown or disparaged, even in scholarly Tolstoyan circles. His contribution is substantially under-appreciated and misunderstood. In Second Tolstoy: The Sermon on the Mount as Theo-tactics, Steve Hickey captures the particulars and dynamics of Tolstoy’s interpretation of the Sermon on the Mount from a deliberately sympathetic vantage point. Underlying this project is shared belief with Tolstoy that the Sermon on the Mount is liveable and to be lived. While from the vantage point of traditional orthodoxy Tolstoy got much wrong, there remains a lack of appreciation for what he got right—radical obedience to the teachings of Jesus. A new vocabulary is proposed to more precisely capture Tolstoyan lived theology, namely the political and social expressions of Tolstoyan Christianity, with the hope that these theories and practices will gain a wider consideration, understanding, and following.