Tolstoy’s Pacifism
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Tolstoy’s Pacifism By Colm McKeogh

Chapter 1:  Life
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you—death. This death destroys everything which you have worked for. Consequently, life cannot have any meaning in itself. If there is a rational life, it must be different, that is, such that the aim of it is not life for oneself in the future. To live rationally we must live in such a way that death cannot destroy life. From the day of birth the state of man is such that inevitable ruin, that is, senseless life and senseless death, awaits him if he does not find that one thing which he needs for the true life. This one thing, which gives the true life, Christ reveals to men. He does not invent it and does not promise to give it by his divine power; he only shows men that together with that personal life, which is an unquestionable deception, there must be that which is the truth, and not a deception.

—Tolstoy, My Religion 53

Following his religious rebirth, Tolstoy was to astound and sadden his admirers in the 1880s by renouncing not only his art but almost everything cultured society lives by. The problems of his old life, he decided again, had been due not to errors in his thinking but to mistakes in his living. He had been living wrongly, that is, for himself rather than for others. His new rules for himself were simple: to work for all he needed in life. As soon as he had made physical labor the ordinary condition of his life, then at once he found that the greater part of his frivolous and expensive habits and desires ceased of themselves, without any endeavor on his part. The marks of his class, their clothes, bedding, conventional cleanliness, late rising and seminocturnal living all became impossible and embarrassing when he began to labor physically. The harder he worked, the stronger, sounder, more cheerful and kinder he felt himself to be. 54 The count became a peasant, the huntsman became a vegetarian, the soldier became a pacifist, the great novelist a writer of simple Christian parables.

Though spiritual renewal led Tolstoy to seek to change his life utterly, his character was not so susceptible to immediate alteration. He was injudicious and headstrong, with an intellect more fervent than comprehensive. His new religion did not rectify either, and tolerance and humility were never to come naturally to him. Maxim Gorky noted how