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Both Lev Nikolaevich Tolstoy (1828–1910) and his wife Sofia Andreevna Tolstaya (1844–1919) were prolific letterwriters. Lev Nikolaevich wrote approximately 10,000 letters over his lifetime — 840 of these addressed to his wife. Letters written by (or to) Sofia Andreevna over her lifetime also numbered in the thousands. When Tolstaya published Lev Nikolaevich’s letters to her, she declined to include any of her 644 letters to her husband. The absence of half their correspondence obscured the underlying significance of many of his comments to her and occasionally led the reader to wrong conclusions. The current volume, in presenting a constantly unfolding dialogue between the Tolstoy-Tolstaya couple — mostly for the first time in English translation — offers unique insights into the minds of two fascinating individuals over the 48-year period of their conjugal life. Not only do we ’peer into the souls’ of these deep-thinking correspondents by penetrating their immediate and extended family life — full of joy and sadness, bliss and tragedy but we also observe, as in a generation-spanning chronicle, a variety of scenes of Russian society, from rural peasants to lords and ladies. This hard-cover, illustrated critical edition includes a foreword by Vladimir Il’ich Tolstoy (Lev Tolstoy’s great-great-grandson), introduction, maps, genealogy, as well as eleven additional letters by Sofia Andreevna Tolstaya published here for the very first time in either Russian or English translation. It is a beautiful complement to My Life, a collection of Sofia Tolstaya’s memoirs published in English in 2010 at the University of Ottawa Press.
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.
On the snowy morning of February 8, 1897, the Petersburg secret police were following Tolstoy's every move, and he was always in the company of a man named Certkov. At sixty-nine, Russia's most celebrated writer was being treated like a major criminal, and had abandoned his literary pursuits and become a spiritual mystic, angering the Orthodox church and earning both the admination and ire of his countrymen. Tolstoy was recognizable enough, with his peasant garb and beard, but who was the man who towered over Tolstoy, twenty years younger, with a cold, impenetrable look on his face?This man, Chertkov, was a relative to the Tsars and nephew to the chief of the secret police and represented the very things Tolstoy had renounced—class privilege, unlimited power, and wealth—and yet Chertkov fascinated and attracted Tolstoy. He would become the writer's closest confidant, reading even his diary, and at the end of Tolstoy's life, Chertkov had him in his complete control, preventing him from even seeing his own wife on his deathbed.
This book, first published in 1944, provides a comprehensive overview of the work and life of the writer and philosopher Lev Nikolayevich Tolstoy. Widely considered one of the greatest novelists of all time, this title examines some of Tolstoy’s most seminal works, including War and Peace and Anna Karenina. This book will be of interest to students of literature and philosophy.
"Edward Wasiolek, after much valuable work on Dostoevsky, has now written one of the best books on Tolstoy in recent decades. This may be in part because of his preoccupation with Tolstoy's most challenging contemporary, and the resulting sense of their unlikeness in a common pursuit. But there are other, unspeculative reasons. Few studies of Tolstoy have been so carefully pondered and so firmly organized to convince; and not so many show the flexibility and variety of its approach. Wasiolek proposes an essentially simple and consistent reading, but he advances it with subtlety and discretion."—Henry Gifford, Times Literary Supplement
The theme of the peasantry is central throughout most of Tolstoy’s long career. His obsession with this class is seen not just as a matter of social or humanitarian concern, but as a response to the questions of “how to live a good life” and “what is the meaning of life that an inevitable death will not destroy?” These questions plagued him his entire life. The letters he exchanged with the four major peasant sectarian writers (Bondarev, Zheltov, Verigin, and Novikov) reveal that Tolstoy was matched as a profound thinker by his correspondents, as they converse on religious-moral questions, the meaning of life and how one should strive to find it, and on a wide array of burning social and personal problems. Reading through the analysis and the extensively annotated letters as a unified whole, elucidates the progressive development of the ideas they shared (and where these diverged) and which guided Tolstoy’s and his correspondents’ lives. Juxtaposing Tolstoy’s letters with those of his four sectarian correspondents makes them even more significant as it shows them in their original context – a dialogue, or conversation. Also, with the aim to present the conversation in an even broader context, Andrew Donskov briefly discusses Tolstoy’s relationship with peasants in general as well as with each of the four individual writers in particular. In addition, he provides a background sketch of two major religious groups, namely the Doukhobors and the Molokans, both of which still claim sizeable populations of followers in North America today. Originally published in 2008 by the Slavic Research Group at the University of Ottawa under the title Leo Tolstoy and Russian peasant sectarian writers: Selected correspondence, the expanded University of Ottawa Press edition includes 44 letters never published in English, out of the total 155 letters. Correspondence translated by John Woodsworth. This book is published in English. - La paysannerie traverse la longue carrière de Tolstoï. Son obsession avec cette classe sociale doit être comprise non seulement comme une préoccupation sociale ou humanitaire, mais aussi comme une réponse aux questions « Comment mener une belle vie? » et « Quel est le sens de la vie que la mort inévitable ne saurait détruire? » qui l’ont hanté sa vie durant. La correspondance qu’ont échangée Tolstoï et quatre écrivains sectaires et liés à la paysannerie (Bondarev, Zheltov, Verigin et Novikov) révèle de grands penseurs. Au fil des échanges, les questions de religion et de moralité, du sens de la vie et comment faire pour le découvrir, et d’une gamme de questions sociales et personnelles du jour sont abordées. La lecture et l’analyse de cet ensemble d’échanges épistolaires enrichis de notes détaillées témoigne du développement progressif des idées qu’ils partageaient (ainsi que leurs divergences), et qui ont guidé la vie de chacun d’entre eux. La juxtaposition des lettres de Tolstoï et de ses quatre correspondants sectaires, qui sont présentées dans leur contexte original de dialogue – ou de conversation – permet d’en pleinement apprécier l’importance. Dans le but de situer cette conversation dans un contexte plus grand, Andrew Donskov aborde la question de la relation qu’entretient Tolstoï avec les paysans en général, d’une part, de même qu’avec chacun de ces quatre écrivains, d’autre part. Il offre par ailleurs un texte de présentation sur les Doukhobors et les Molokans, deux groupes confessionnaux qui comptent encore aujourd’hui un nombre appréciable d’adeptes en Amérique du Nord. Ce livre est publié en anglais.
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.