A Confession, and What I Believe
- Idioma:
- anglès
- Completesa:
- Obra completa
- Autoria:
- Escrita per l'autor
- Estat del text:
- Sense soroll d'escaneig detectat (mesura automàtica sobre tot el text, no revisada a mà)
- Extensió:
- ~140.000 paraules · 661 passatges
Cita aquesta obra
- APALev Tolstoi. (n.d.). A Confession, and What I Believe. Digital reproduction: SigPhi. https://sigphiai.com/ca/works/leo-tolstoy/a-confession-and-what-i-believe
- MLALev Tolstoi. A Confession, and What I Believe. Digital reproduction, SigPhi, https://sigphiai.com/ca/works/leo-tolstoy/a-confession-and-what-i-believe.
- ChicagoLev Tolstoi. A Confession, and What I Believe. Digital reproduction, SigPhi. https://sigphiai.com/ca/works/leo-tolstoy/a-confession-and-what-i-believe.
Referència de l’edició reproduïda. SigPhi és la reproducció digital, no l’editor. S’hi inclouen l’any, l’editorial i el traductor quan consten; «n.d.» indica que no consta l’any. La responsabilitat d’un pròleg o d’una nota es determina segons el passatge citat.
De què tracta
El relat de la crisi que va portar Tolstoi, ja autor de «Guerra i pau» i d'«Anna Karenina», a plantejar-se si la seva vida tenia algun sentit, seguit de l'exposicio del que va acabar creient.
Context i història
«Una confessio» es de cap al 1880 i es un dels textos mes despullats que va escriure. Descriu un home que ho tenia tot —fama, familia, terres, salut— i que als cinquanta anys no podia respondre per que no s'havia de matar. Hi busca resposta a la ciencia, a la filosofia i a l'Esglesia, i no la troba en cap; la troba, diu, en la manera com viuen els camperols que no es fan la pregunta. «En que consisteix la meva fe» es la segona meitat i es mes doctrinal: hi exposa la lectura literal del sermo de la muntanya que el portara al pacifisme i a la ruptura amb l'ortodoxia. Es la porta d'entrada a l'ultim Tolstoi, i el que fa comprensible la resta.
Context editorial, no una font citable: a diferència dels passatges de l'obra, aquestes dades no es poden contrastar amb el corpus.
of mind and that of those men (though there are thousands like them to-day), is sad and terrible and ludicrous, and arouses exactly the feeling one experiences in a lunatic asylum. We were all then convinced that it was neces- sary for us to speak, write, and print as quickly as possible and as much as possible, and that it was all wanted for the good of humanity. And thousands of us, contradicting and abusing one another, all printed and wrote — teaching others. And without remarking that we knew nothing, and that to the simplest of life's question : What is good and what is evil ? we did not know how to reply, we all, not listening to one another, talked at the same time, sometimes backing and praising one another in order to be backed and praised in turn, sometimes getting angry with one another — just as in a lunatic asylum. Thousands of workmen laboured to the extreme limit of their strength day and night, setting the type and printing millions of words which the post carried all over Russia, and we still went on teaching and could in no way find time to teach enough, and were always angry that sufficient attention was not paid us. It was terribly strange, but is now quite com- prehensible. Our real innermost concern was to A CONFESSION get as much money and praise as possible. To gain that end we could do nothing except write books and papers. So we did that. But in order to do such useless work and to feel assured that we were very important people, we required a theory justifying our activity. And so among us this theory was devised : 4 All that exists is reasonable. All that exists develops. And it all develops by means of Culture.…