In the last thirty years of his life, Leo Tolstoy developed a moral philosophy that embraced pacifism, vegetarianism, the renunciation of private property, and a refusal to comply with the state. The transformation in his outlook led to his excommunication by the Orthodox Church, and the breakdown of his family life. Internationally, he inspired a legion of followers who formed communities and publishing houses devoted to living and promoting the Tolstoyan life. These enterprises flourished across Europe and the United States in the late nineteenth and early twentieth century, and Tolstoyism influenced individuals as diverse as William Jennings Bryan and Mohandas Gandhi. In this book, Charlotte Alston provides the first in-depth historical account of this remarkable phenomenon, and provides an important re-assessment of Tolstoy's impact on the political life of the late nineteenth and early twentieth century. The book is unique in its treatment of Tolstoyism as an international phenomenon: it explores both the connections between these Tolstoyan groups, and their relationships with other related reform movements.

As Leo Tolstoy’s wife, Sophia Tolstoy experienced both glory and condemnation during their forty-eight-year marriage. She was admired as the muse and literary assistant to one of the world’s most celebrated novelists. But when in later years Tolstoy became a towering public figure and founded a new brand of religion, she was scorned for her disagreements with him. And it is this version of Sophia—malicious, shrill, perennially at war with Tolstoy—that has gone down in the historical record. Drawing on newly available archival material, including Sophia’s unpublished memoir, Alexandra Popoff presents a dramatically different and accurate portrait of the woman and the marriage. This lively, well-researched biography demonstrates that, contrary to popular belief, Sophia was remarkably supportive of Tolstoy and was, in fact, key to his fame. Gifted and versatile, Sophia assisted Tolstoy during the writing of War and Peace and Anna Karenina. Having modeled his most memorable female characters on her, Tolstoy admired his wife’s boundless energy, which he called “the force of life.” Sophia’s letters, never before translated, illuminate the couple’s true relationship and provide insights into Tolstoy’s creative laboratory. Although long portrayed as an elitist and hysterical countess, Sophia was in reality a practical, independent-minded, generous, and talented woman who shared Tolstoy’s important values and his capacity for work. Mother of thirteen, she participated in Tolstoy’s causes and managed all business a airs. Popoff describes in haunting detail the intrusion into their marriage by Tolstoy’s religious disciple Vladimir Chertkov, who controlled Tolstoy at the end of his life and led a smear campaign against Sophia, branding her evil and mad. She is still judged by Chertkov’s false accounts, which dismissed her valuable achievements and contributions. During his later religious phase, Tolstoy renounced his property and copyright, and Sophia had to become the breadwinner. She published Tolstoy’s collected works and supported their large family. Despite the pressures of her demanding life, she realized her own talents as a writer, photographer, translator, and aspiring artist. This vigorous, engrossing biography presents in fascinating depth and detail the many ways in which Sophia Tolstoy enriched the life and work of one of the world’s most revered authors.

On the snowy morning of February 8, 1897, the Petersburg secret police were following Tolstoy's every move, and he was always in the company of a man named Certkov. At sixty-nine, Russia's most celebrated writer was being treated like a major criminal, and had abandoned his literary pursuits and become a spiritual mystic, angering the Orthodox church and earning both the admination and ire of his countrymen. Tolstoy was recognizable enough, with his peasant garb and beard, but who was the man who towered over Tolstoy, twenty years younger, with a cold, impenetrable look on his face?This man, Chertkov, was a relative to the Tsars and nephew to the chief of the secret police and represented the very things Tolstoy had renounced—class privilege, unlimited power, and wealth—and yet Chertkov fascinated and attracted Tolstoy. He would become the writer's closest confidant, reading even his diary, and at the end of Tolstoy's life, Chertkov had him in his complete control, preventing him from even seeing his own wife on his deathbed.

The first book-length study on the subject in any language, Tolstoy and the Religious Culture of His Time treats Tolstoy's experience as a massive philosophical and religious project rather than a crisis-laden tragedy. Inessa Medzhibovskaya explains the evolution of Tolstoy's religious outlook based on his ongoing dialogue with the tradition of conversion in Europe and Russia, as well as on the demands of his own heart, mind, and spirit. The author contextualizes Tolstoy's conversion, comparing his pattern of religious conversion with that of other notable religious converts-Saint Paul, Saint Augustine, Luther, Pascal, Rousseau-as well with that of Tolstoy's countrymen-Pushkin, Gogol, Chaadaev, Stankevich, Belinsky, Herzen, and Dostoevsky. Stressing the importance of the religious culture of his time for Tolstoy, this study investigates the nineteenth century debates that inspired and repelled Tolstoy as he weighed arguments for or against faith in his dialogues with the culture of his time, covering widely differing fields and disciplines of experimental knowledge. The author considers German Romantic philosophy, the natural sciences, pragmatist religious solutions, theories of social progress and evolution, and the historical school of Christianity. Medzhibovskaya stresses the fact that influential intellectual currents were as important to Tolstoy as believers and nonbelievers were from and beyond his immediate environment. The author argues that, in this sense, Tolstoy's conversion emerges as deeply intertextual, and this surprising discovery should not diminish our trust in Tolstoy's sincerity during his religious evolution, which occurred both spontaneously as well as deliberately. The polyphony of discreet spiritual moments that Tolstoy created by fusing in his narratives of conversion religious and artistic realms is arguably his greatest contribution to spiritual autobiography.

In Kingdom of God Theodore Kallman illuminates the brief life of a Christian Socialist community founded by four men—a minister, and editor, a professor, and an engineer—on a worn-out cotton plantation just outside of Columbus, Georgia in 1896. While Christian Commonwealth only lasted until 1900, its combination of religious communitarianism and socialist ideology proved attractive to many. It was a place where women enjoyed a sort of political equality and where its school—open to all white students of Muscogee County—emphasized a critique of private property. Kallman explains how particular brand of Tolstoyan anarchism inspired by the Russian novelist’s philosophical treatise The Kingdom of God is Within You (1894) and Christ’s Sermon on the Mount took root in west-central Georgia and attracted attention from famous onlookers--Leo Tolstoy and Jane Addams included. In Kallman's capable hands, what appears to be merely a blip barely worth mentioning for historians of Georgia and the larger United States, instead emerges as a story that has much to teach us about Gilded Age American and provides necessary context for the surging interest in America's socialist past.

Very few if any have devoted more years to practicing and teaching others to practice the precepts of Jesus's Sermon on the Mount than Leo Tolstoy. He stands apart in the history of interpretation and has had enormous influence on others and other countries. Yet, Gandhi or others often get the glory. Tolstoy is remembered as a great writer, but his religious and philosophical works are by and large unknown or disparaged, even in scholarly Tolstoyan circles. His contribution is substantially under-appreciated and misunderstood. In Second Tolstoy: The Sermon on the Mount as Theo-tactics, Steve Hickey captures the particulars and dynamics of Tolstoy's interpretation of the Sermon on the Mount from a deliberately sympathetic vantage point. Underlying this project is shared belief with Tolstoy that the Sermon on the Mount is liveable and to be lived. While from the vantage point of traditional orthodoxy Tolstoy got much wrong, there remains a lack of appreciation for what he got right--radical obedience to the teachings of Jesus. A new vocabulary is proposed to more precisely capture Tolstoyan lived theology, namely the political and social expressions of Tolstoyan Christianity, with the hope that these theories and practices will gain a wider consideration, understanding, and following.

Leo Tolstoy is one of the greatest novelists ever to have lived, whose books have stood the test of time to remain widely recognised as literary masterpieces today. This Very Short Introduction explores his celebrated novels and nonfiction writings to reveal the core themes and thought at the heart of Tolstoy's work.