托尔斯泰生活中的宗教维度通常与他放弃艺术后的晚年有关。在这本书中,丹尼尔·兰库尔-拉费里埃证明了托尔斯泰在整个成年生活中都专注于对上帝的追求。虽然托尔斯泰以《战争与和平》、《安娜·卡列尼娜》、《伊凡·伊里奇之死》等文学作品的作者而闻名,并以代表俄罗斯穷人和受压削者的积极行动而闻名,但他自己主要关心的是实现个人与上帝的结合。托尔斯泰饱受周期性的抑郁之苦,这使他的创作生活陷入停滞,并使他更加需要在个人上帝的怀抱中寻找安慰。有时他精神上非常痛苦,想去死。然而托尔斯泰觉得他活该受苦,他学会了以受虐的方式欢迎痛苦。rancur - laferriere指出了托尔斯泰在躁郁症中的痛苦的心理基础,这种痛苦导致他积极地在俄罗斯神圣愚蠢的传统中寻求痛苦和自我羞辱。托尔斯泰以自愿受苦为榜样,以耶稣基督为榜样,提倡不抵抗邪恶,在日常生活中,他努力从不以身体或语言上的抵抗来回应邪恶的行为或言语。另一方面,作为两极,托尔斯泰在某些情况下会变得狂躁,沉溺于伟大的妄想中。事实上,年迈的托尔斯泰有时甚至把自己等同于上帝,这从他的日记和私人信件中可以看出。托尔斯泰在他生命的最后阶段所达到的泛神论世界观意味着上帝在他自己之中,在整个宇宙的所有人和所有事物之中。 By this time Tolstoy was also utilizing images of a mother to represent his God. With this essentially maternal God so conveniently available, there was nowhere Tolstoy could be without Her. For, in the end, Tolstoy's quest for God was a
托尔斯泰生活中的宗教维度通常与他放弃艺术后的晚年有关。在这本书中,丹尼尔·兰库尔-拉费里埃证明了托尔斯泰在整个成年生活中都专注于对上帝的追求。虽然托尔斯泰以《战争与和平》、《安娜·卡列尼娜》、《伊凡·伊里奇之死》等文学作品的作者而闻名,并以代表俄罗斯穷人和受压削者的积极行动而闻名,但他自己主要关心的是实现个人与上帝的结合。托尔斯泰饱受周期性的抑郁之苦,这使他的创作生活陷入停滞,并使他更加需要在个人上帝的怀抱中寻找安慰。有时他精神上非常痛苦,想去死。然而托尔斯泰觉得他活该受苦,他学会了以受虐的方式欢迎痛苦。rancur - laferriere指出了托尔斯泰在躁郁症中的痛苦的心理基础,这种痛苦导致他在俄罗斯传统的“神圣愚蠢”中积极地寻求痛苦和自我羞辱。托尔斯泰以自愿受苦为榜样,以耶稣基督为榜样,提倡“不抵抗邪恶”,在日常生活中,他力求永远不以身体或语言上的抵抗来回应邪恶的行为或言语。另一方面,作为两极,托尔斯泰在某些情况下会变得狂躁,沉溺于伟大的妄想中。事实上,年迈的托尔斯泰有时甚至把自己等同于上帝,这从他的日记和私人信件中可以看出。 The pantheistic world view which Tolstoy achieved at the end of his life meant that God was within himself and within all people and all things in the entire universe. By this time Tolstoy was also utilizing images of a mother to represent his God. With this essentially maternal God so conveniently available, there was nowhere Tolstoy could be without Her. For, in the end, Tolstoy's quest for God was a compensatory search for the mother who died when he was barely two years old. Tolstoy's Quest for God is an original and penetrating contribution to the study of one of the world's supreme writers.
这本书探讨了列夫·托尔斯泰在理解上帝和人的关系方面的努力,以及他试图回答有关生命意义的问题。托尔斯泰以系统的方式阐述了这些问题,并对人类的未来抱有极大的关注。Predrag Cicovacki将托尔斯泰作为一个思想家和艺术家来看待,考察了他知识和艺术活动的各个方面:他的社会批判,他与自然的模糊关系,他对艺术的理解,以及他对真正宗教的重建尝试。通过将哲学、宗教和文学分析相结合,奇科瓦基进行了跨学科的研究,表明我们可以从托尔斯泰的见解和错误中学到很多东西。Predrag Cicovacki是美国圣十字学院的哲学教授。著有《陀思妥耶夫斯基与生命的肯定》(2012)、《甘地的足迹》(2015)、《爱的光辉》(2018)、《生命的意义》等11部著作。《快速沉浸》(2021)。和平与冲突研究教授普雷德拉格·希科瓦基(Predrag Cicovacki)非常适合引导我们了解托尔斯泰强有力的、往往令人愤怒的实践伦理学。他将神学与人类学的论点结合起来,认为托尔斯泰坚持认为,我们首先应该停止残损:我们自己、世界、现在的资源和爱的意义。这不是一项容易的任务,托尔斯泰可能是一位固执的导师,但奇科瓦基提出了一个微妙、尊重、公正的观点。” --Caryl Emerson, A. Watson Armour III University Professor Emeritus of Slavic Languages and Literatures, Princeton University, USA "Combining the resources of a trained philosopher with an ear for a great writer, Predrag Cicovacki has produced an insightful and panoramic evaluation of Tolstoy the God-driven man who found meaning in becoming a "slave" - of God, not of man, of the divine truth, not of the fictions of humankind. An impressive achievement." --John D. Caputo, Professor Emeritus, Syracuse University, USA, and author of In Search of Radical Theology: Expositions, Explorations, Exhortations and Cross and Cosmos: A Theology of Difficult Glory. .
列夫·托尔斯泰(1828-1910)是他那一代最具影响力、最具挑战性和最具挑衅性的和平主义者。作为20世纪初在世的最著名的人物,他的国际地位不仅来自于他的伟大小说,还来自于他对暴力和国家的排斥。在他生命的最后三十年里,托尔斯泰是一个严格的和平主义者,他写了大量关于政治中心问题的文章,即使用暴力来维持秩序,促进正义,确保社会、文明和人类的生存。他毫无保留地拒绝为这些目的或任何目的使用武力。托尔斯泰是一个宗教和平主义者,而不是一个道德或政治和平主义者。他的和平主义不是基于道德教义或政治理论,而是基于他对福音书中记载的耶稣教义的直接解读。尽管托尔斯泰名声在外,但他的和平主义仍未得到充分的研究。在他去世一百年后,托尔斯泰在政治学上已经是一个不为人知的人物,如果有的话,他是作为对政治暴力或忠于国家的错误的劝诫语录的作者。这本政治学著作讲述了列夫·托尔斯泰作为一个关于政治暴力的基督教思想家的故事。它将托尔斯泰的和平主义作为宗教理想主义对政治态度影响的一个显著案例。 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.