Contrasting his moral attitude with that of a young Englishman anxious to do right in our day, I should say that Tolstoy had no adequate sense of being a responsible member of a complex community with the opinions and wishes of which it is necessary to reckon. On the contrary, his tendency was to recognise with extraordinary vividness a personal duty revealed by the working of his own conscience and intellect apart from any systematic study of the social state of which he was a member.
He thus came to see things in a way we do not see them, while he remained blind to some things with which we are quite familiar. That is one reason why he is so extraordinarily interesting: he puts things in a way no Englishman would ever dream of putting them, and yet we feel how near akin we of the Western twentieth-century world are to this nineteenth-century Russian noble, who has so much in common with the medieval saint and the Oriental fatalist; and this helps us to realise that all nations and classes of men are, indeed, of one blood.
Later on, in the sequel to this work, when we have to deal with Tolstoy's peaceful anarchism and his conviction that no external regulation of society is necessary, but that all men would naturally do right were they not hampered by man-made laws, it will be useful to bear in mind that his own strength grew through having to steer unaided through the stormy seas of passion, and from finding his own way to a haven the lights of which had first shone on him in childhood. Like the rest of mankind, he judges others by himself.
CHIEF AUTHORITIES FOR CHAPTER II
Birukof.
Behrs.
Novy Mir.
Education and Instruction, and On the Education of the People, in vol. iv. of Tolstoy's collected works: Moscow, 1903.
Confession. Published by the Svobodnoe Slovo, Christchurch, 1901.