Tolstoï's critic in conclusion asks, what, precisely, ought to be understood by life? In his reply, after investigating the nature of the Ego, Mr. Kozlov concludes: Man, according to Tolstoï, is only a collective term. It is no more than a name for groups of a few special objects, in their arbitrary relation to a totality. These collective objects are purely entia rationis, as the names forest, river, army, crowd, etc. This collective subject is called man. Matter, in Tolstoï's metaphysics, represents the only element, the reality and substantiality of which is not subject to the least doubt. Matter is uncreated and indestructible, it remains identical with itself, constantly through motion combining itself into different aggregates called bodies. In the formation of the living body, matter serves as the basis, on which exist other subjects, that also constitute man, by Tolstoï called "animal personalities." This subject, in its functions and manifestations answers to that which is usually called man, and with Tolstoï it has a doubtful substantiality. Thus, although man is indefinitely continued, preserved through reproduction, and constantly renewed in fresh specimens, still this subject might disappear, be destroyed, for example, by a catastrophe happening to the terrestrial globe. On the other hand, this subject arose in time. At all events, all that is individual, existing in the separate specimens of the human race, disappears, is destroyed at the physical death of the individual, animal body. Consciousness belongs to this animal personality; it exists in time, and is subject to the laws of time. On the soil and foundation of this animal individuality there arises a third existence that enters into the composition of man, namely—reason or rational consciousness. This element displays the character of substance in a much higher degree than animal personality. Like matter it is uncreated, indestructible, and eternal. But eternity of reason is distinguished from eternity of matter in this, that reason is not subject to the laws of time and space, to which matter is subject notwithstanding its eternity. Yet here we have an unavoidable combination of two conceptions of eternity,—the one as endless time, the other as absence of time, which means that the idea of time should not be attributed to it at all. Reason, according to Tolstoï, is not particular and individual, but purely universal and common. It does not possess a detached or transcendental being. (Moscow, March, 1891.)
γλν.
TRANSCRIBER'S CORRECTIONS
page original text correction
12 in correllation with in correlation with
27 one hundred cubic millemetres one hundred cubic millimetres
41 by the maintainance of by the maintenance of
67 by the concept of of the I by the concept of the I
82 often used as synomyms, often used as synonyms,
89 annointed with oil and soot, anointed with oil and soot,
133 and such mistatements as and such misstatements as
173 that of Arided (α Cycni), that of Arided (α Cygni),
208 in the seventeeth chapter in the seventeenth chapter
225 employd some decades ago employed some decades ago
265 dispute it acumen dispute its acumen
301 world-conception or are ligion world-conception or a religion
315 seats in both ears. seats in both ears."
425 border on imbecilty, border on imbecility,
467 ANALYSES ET COMTES RENDUS. ANALYSES ET COMPTES RENDUS.
477 There trenscendentalists There transcendentalists
559 her life ends in insaniyt. her life ends in insanity.
566 the German poets critiicise the German poets criticise
574 an historial point of view an historical point of view
585 (Sankrit) mânas (Sanskrit) mânas
590 Weil et Maurice, Pub. Weill et Maurice, Pub.
624 Nr. Nichols's final conclusion Mr. Nichols's final conclusion
631 affords some difficulty. affords some difficulty."
End of Project Gutenberg's The Monist, Vol. 1, 1890-1891, by Various