Beginning with Tolstoy's first extant records of his written oeuvre, this anthology assembles seventy-seven unabridged texts that cover more than seven decades of his life, from 1835 to 1910. It constitutes the most complete single-volume edition to date of the rich variety of Tolstoy's philosophical output: apothegmatic sayings, visions, intimate sketchbook and day notes, book reviews, open letters, dialogues, pedagogic talks, public lectures, programs and rules for personal behavior, fictions, and reminiscences. Most of these newly translated and thoroughly annotated texts have never been available in English. Among the four reprinted translations personally checked and authorized by Tolstoy is the text titled "Tolstoy on Venezuela," an archival restoration of an authentic first publication in English of "Patriotism, or Peace?" (1896) that had been deemed lost. In the inaugural piece, a seven-year-old Tolstoy describes violent but natural animal life in contrast with the lazy life of a peaceful barnyard in the countryside. The last entry in the anthology written by an eighty-year-old Tolstoy for his grandchildren provides a lesson on vegetarianism and non-violence that a hungry wolf teaches a hungry boy during their conversation when both are on their way to lunch. It was the insolvable, the "scandalous," problems of philosophy that never gave Tolstoy any rest: freedom of the will, religious tolerance, gender inequality, the tonal shape of music, the value of healthy life habits, the responsibilities of teaching, forms of social protest, cognitive development, science in society, the relation between body and mind, charity and labor, human dignity and public service, sexual psychology, national war doctrines, suicide, individual sacrifice, the purposes of making art. And always: What are the sources of violence? Why should we engage in politics? Why do we need governments? How can one practice non-violence? What is the meaning of our irrepressible desire to seek and find meaning? Why can't we live without loving? The typeset proofs of his final insights were brought to Tolstoy for approval when he was already on his deathbed. The reader will find all the texts in the exact shape and order of completion as Tolstoy left them. No matter their brevity or the occasion on which they were written, these works exemplify Tolstoy as an artistically inventive and intellectually absorbing thinker.

Beginning with Tolstoy's first extant records of his written oeuvre, this anthology assembles seventy-seven unabridged texts that cover more than seven decades of his life, from 1835 to 1910. It constitutes the most complete single-volume edition to date of the rich variety of Tolstoy's philosophical output: apothegmatic sayings, visions, intimate sketchbook and day notes, book reviews, open letters, dialogues, pedagogic talks, public lectures, programs and rules for personal behavior, fictions, and reminiscences. Most of these newly translated and thoroughly annotated texts have never been available in English. Among the four reprinted translations personally checked and authorized by Tolstoy is the text titled "Tolstoy on Venezuela," an archival restoration of an authentic first publication in English of "Patriotism, or Peace?" (1896) that had been deemed lost. In the inaugural piece, a seven-year-old Tolstoy describes violent but natural animal life in contrast with the lazy life of a peaceful barnyard in the countryside. The last entry in the anthology written by an eighty-year-old Tolstoy for his grandchildren provides a lesson on vegetarianism and non-violence that a hungry wolf teaches a hungry boy during their conversation when both are on their way to lunch. It was the insolvable, the "scandalous," problems of philosophy that never gave Tolstoy any rest: freedom of the will, religious tolerance, gender inequality, the tonal shape of music, the value of healthy life habits, the responsibilities of teaching, forms of social protest, cognitive development, science in society, the relation between body and mind, charity and labor, human dignity and public service, sexual psychology, national war doctrines, suicide, individual sacrifice, the purposes of making art. And always: What are the sources of violence? Why should we engage in politics? Why do we need governments? How can one practice non-violence? What is the meaning of our irrepressible desire to seek and find meaning? Why can't we live without loving? The typeset proofs of his final insights were brought to Tolstoy for approval when he was already on his deathbed. The reader will find all the texts in the exact shape and order of completion as Tolstoy left them. No matter their brevity or the occasion on which they were written, these works exemplify Tolstoy as an artistically inventive and intellectually absorbing thinker.

Assessing the relevance of Tolstoy's thought and teachings for the current day, Tolstoy and His Problems: Views from the Twenty-First Century is a collection of essays by a group of Tolstoy specialists who are leading scholars in the humanities and social sciences. In the broadest sense—with essays on a variety of issues that occupied Tolstoy, such as nihilism, mysticism, social theory, religion, Judaism, education, opera, and Shakespeare—the volume offers a fresh evaluation of Tolstoy's program to reform the ways we live, work, commune with nature and art, practice spirituality, exchange ideas and knowledge, become educated, and speak and think about history and social change.

In the summer of 1886, shortly before his fifty-eighth birthday, Leo Tolstoy was seriously injured while working in the fields of his estate. Bedridden for over two months, Tolstoy began writing a meditation on death and dying that soon developed into a philosophical treatise on life, death, love, and the overcoming of pessimism. Although begun as an account of how one man encounters and laments his death and makes this death his own, the final work, On Life, describes the optimal life in which we can all be happy despite our mortality. After its completion, On Life was suppressed by the tsars, attacked by the hierarchs of the Russian Orthodox Church, and then censored by the Stalinist regime. This critical edition is the first accurate translation of this unsung classic of Russian thought into English, based on a study of manuscript pages of Tolstoy's drafts, and the first scholarly edition of this work in any language. It includes a detailed introduction and annotations, as well as historical material, such as early drafts, documents related to the presentation of an early version at the Moscow Psychological Society, and responses to the work by philosophers, religious leaders, journalists, and ordinary readers of Tolstoy's day.

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.

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.

Assessing the relevance of Tolstoy's thought and teachings for the current day, Tolstoy and His Problems: Views from the Twenty-First Century is a collection of essays by a group of Tolstoy specialists who are leading scholars in the humanities and social sciences. In the broadest sense-with essays on a variety of issues that occupied Tolstoy, such as nihilism, mysticism, social theory, religion, Judaism, education, opera, and Shakespeare-the volume offers a fresh evaluation of Tolstoy's program to reform the ways we live, work, commune with nature and art, practice spirituality, exchange ideas and knowledge, become educated, and speak and think about history and social change.