The Theological Works of Leo Tolstoy. Leo TolstoyЧитать онлайн книгу.
themselves, and differ from one another more especially in this, that the Christian teaching has firm, clear foundations in the human soul, while the teaching of the love of humanity is only a theoretical deduction from analogy.
The teaching of the love of humanity alone has for its basis the social conception of life.
The essence of the social conception of life consists in the transference of the meaning of our personal lives into the life of the aggregate of personalities,—the tribe, the family, the race, the state. This transference has taken place easily and naturally in its first forms, in the transference of the meaning of life from the personality to the tribe, the family. But the transference to the race or nation is more difficult and demands a special education for it; and the transference of the consciousness to the state forms the limit of such a transference.
It is natural for any one to love himself, and every person loves himself without any special incitement; to love my tribe, which supports and defends me, to love my wife, the joy and helpmate of my life, my children, the pleasure and hope of my life, and my parents, who have given me life and an education, is natural: and this kind of love, though far from being as strong as the love of self, is met with quite frequently.
To love one's race, one's nation, for the sake of oneself, of one's pride, though not so natural, is still to be met with. The love of one's nation, which is of the same race, tongue, and faith with one, is still possible, though this sentiment is far from being as strong as the love of self, or even of family and race; but the love of a country, like Turkey, Germany, England, Austria, Russia, is almost an impossible thing, and, in spite of the intensified education in this direction, is only assumed and does not exist in reality. With this aggregate there ends for man the possibility of transferring his consciousness and of experiencing in this fiction any immediate sensation. But the positivists and all the preachers of a scientific brotherhood, who do not take into consideration the weakening of the sentiment in proportion as the subject is widened, continue the discussion theoretically along the same direction: "If," they say, "it was more advantageous for the personality to transfer its consciousness to the tribe, the family, and then to the nation, the state, it will be still more advantageous to transfer the consciousness to the whole aggregate of humanity, and for all to live for humanity, just as individuals live for the family, the state."
Theoretically it really comes out that way.
Since the consciousness and the love of personality are transferred to the family, from the family to the race, the nation, the state, it would be quite logical for men, to save themselves from struggle and calamities, which are due to the division of humanity into nations and states, most naturally to transfer their love to humanity. This would seem to be the most logical thing, and this is theoretically advocated by men, who do not observe that love is a sentiment which one may have, but cannot preach, and that, besides, for love there must be an object, whereas humanity is not an object, but only a fiction.
The tribe, the family, even the state, are not invented by men, but were formed naturally like a swarm of bees or ants, and actually exist. A man who loves his family for the sake of his animal personality, knows whom he loves: Anna, Mary, John, Peter, and so forth. A man who loves a race and is proud of it, knows that he loves the whole race of the Guelphs, or all the Ghibellines; he who loves the state knows that he loves France as far as the Rhine and the Pyrenees, and its capital, Paris, and its history, and so forth. But what does a man love, when he loves humanity? There is the state, the nation; there is the abstract conception—man; but there is not, and there cannot be, a real conception of humanity.
Humanity? Where is the limit of humanity? Where does it end and where does it begin? Does humanity stop short of a savage, an idiot, an alcoholic, an insane person? If we are going to draw a line of demarcation for humanity, so as to exclude the lower representatives of the human race, where are we going to draw it? Are we going to exclude the negroes, as the Americans do, and the Hindoos, as some English do, and the Jews, as some do? But if we are going to include all men without exception, why include men only, and not the higher animals, many of whom stand higher than the lower representatives of the human race?
We do not know humanity as an external object,—we do not know its limits. Humanity is a fiction, and it cannot be loved. It would indeed be very convenient, if men could love humanity just as they love the family; it would be very convenient, as the communists talk of doing, to substitute the communal for the competitive tendency of human activity, and the universal for the individual, so that every man may be for all, and all for every man, only there are no motives whatever for it. The positivists, the communists, and all the preachers of the scientific brotherhood preach the widening of that love which men have for themselves and for their families and for the state, so as to embrace all humanity, forgetting that the love which they advocate is the personal love, which, by spreading out thinner, could extend to the family; which, by spreading out still thinner, could extend to the natural country of birth, which completely vanishes as soon as it reaches an artificial state, as Austria, Turkey, England, and which we are not even able to imagine, when we come to humanity, an entirely mystical subject.
"Man loves himself (his animal life), loves his family, loves even his country. Why should he not love also humanity? How nice that would be! By the way, this is precisely what Christianity teaches."
Thus think the preachers of the positivist, communistic, socialistic brotherhoods. It would indeed be very nice, but it cannot be, because love which is based on the personal and the social conception of life cannot go beyond the state.
The error of judgment consists in this, that the social life-conception, on which is based the love of family and of country, is built on the love of personality, and that this love, being transferred from the personality to the family, the race, the nationality, the state, keeps growing weaker and weaker, and in the state reaches its extreme limit, beyond which it cannot go.
The necessity for widening the sphere of love is incontestable; but at the same time this very necessity for its widening in reality destroys the possibility of love and proves the insufficiency of the personal, the human love.
And here the preachers of the positivist, communistic, socialistic brotherhoods, to succour the human love, which has proved insufficient, propose the Christian love,—in its consequences alone, and not in its foundations: they propose the love of humanity alone, without the love of God.
But there can be no such love. There exists no motive for it. Christian love results only from the Christian conception of life, according to which the meaning of life consists in the love of God and in serving Him.
By a natural progression, from the love of self to the love of family, of the race, of the nation, of the state, the social conception of life has brought men to the consciousness of the necessity for a love of humanity, which has no limits and blends with everything in existence,—to something which evokes no sensations in man; it has brought them to a contradiction, which cannot be solved by the social conception of life.
Only the Christian teaching in all its significance, by giving a new meaning to life, solves it. Christianity recognizes the love of self, and of the family, and of the nation, and of humanity,—not only of humanity, but of everything living, of everything in existence; it recognizes the necessity for an endless widening of the sphere of love; but the object of this love it does not find outside of self, or in the aggregate of personalities,—in the family, the race, the state, humanity, in the whole external world, but in oneself, in one's personality,—which, however, is a divine personality, the essence of which is the same love, to the necessity of widening which the animal personality was brought, in saving itself from the consciousness of its perdition.
The difference between the Christian teaching and what preceded it is this, that the preceding social teaching said: "Live contrary to your nature (meaning only the animal nature), subordinate it to the external law of the family, the society, the state;" but Christianity says: "Live in accordance with your nature (meaning the divine nature), subordinating it to nothing,—neither to your own, nor to anybody else's animal nature,—and you will attain what you are striving after by subordinating your external nature to external laws."
The Christian teaching takes man back to the primitive consciousness of self,