| Edizioni Spartacus sent to the library in May, the anthology of Lev Tolstoy, One swallow make a summer. Writings on society without a government with the opinions of the Italian anarchist (1894-1910) , edited by Piero Brunello (series 'revival', No. 21, pp. 250, € 12.00). We publish here, some tracks, adding to Tolstoy's comments Errico Malatesta, Luigi Galleani and Luigi Fabbri.
With this anthology, Piero Brunello has the receipt in the environment between libertarians Italian la fine dell'Ottocento e il primo decennio del Novecento del pensiero religioso, politico e sociale dell'ultimo Tolstoj. A un certo punto della vita, Tolstoj abbandonò la letteratura per scrivere lettere aperte, appelli, articoli e opuscoli polemici nei quali raccontava la sua conversione interiore, e denunciava l'esistenza degli eserciti e delle chiese, la proprietà della terra, il patriottismo, la pena di morte. Scriveva che i governi e gli stati erano la sciagura dell'umanità. Accusava re e imperatori d'ingannare i loro popoli con visite, parate militari e brindisi in nome del benessere e della pace mentre in realtà organizzavano i futuri massacri. Indicava nelle chiese cristiane la radice delle guerre e dell'abitudine all'obbedienza; the history books - still - instead of calling things by their name, justified the lie, and concluded with calls like this: "Soldiers, disobey! NCOs, dimettetevi! Farmers, refuse to work for the bosses! No more wars, peace among peoples, to those who cultivate the land. "
In Italy, the editors of the anarchist papers followed the French translations of its brochures or Italian editions were made on that basis, it gave notice to the readers and selected publications of songs under titles such as The society without government, The word Leo Tolstoy , thinking anarchist Leo Tolstoy , The government is evil , cannon fodder. The figure of Tolstoy was so revered that his words were used to strengthen the propaganda. After reading the anticipation of writing My newspaper underwear in a French magazine, Luigi Fabbri pointed it out in the fortnightly "Thought", which ran alongside Pietro Gori. One phrase in particular had struck: "It is said that one swallow does not make a summer, but because one swallow does not make a summer, it must, that the spring shows, do not fly, it will have to wait? Then every bird and every blade of grass should wait, and so the spring would never. " Fabbri commented: "This is the answer to those who criticize ai rivoluzionari la loro audacia col pretesto che i tempi non sono maturi, che non è venuta la primavera, per volare» (“Il Pensiero”, Roma, 10 agosto 1903).
Brunello ricostruisce, in forma di antologia, un dibattito a distanza su temi cruciali per chiunque voglia riflettere sui meccanismi del potere e del dominio, e per chiunque abbia a cuore libertà, eguaglianza, giustizia. Raggruppando i testi per parole chiave («Cristianesimo», «Patriottismo», «Guerra e pace», «Società senza governo», «Agire moralmente» per quanto riguarda Tolstoj; «Polemista, educatore», «Asceta cristiano, proprietario coll'ideale del buon contadino», «Progresso, revolution, advanced individual "in the section devoted to reviews of anarchists), it was proposed to show around such words, and vice versa around like silence, has formed a revolutionary tradition. The crux of the matter was, and still is, in order to interpret the call to non-resistance to evil . Elsewhere - for example in the Netherlands and the United States - will give rise to civil disobedience and nonviolent direct action in Italy is rejected in the name of revolution, so are denied the conscientious objection and desertion in the name of an imagination that provides armed soldiers running in support of the proletariat and the oppressed in revolt. by Edizioni Spartacus |  | | Lev Tolstoy | "The power must be destroyed. But how? "
of Lev Tolstoy
inscuotibile Power is now, but it does not rely more sull'unzione, the election, the representation or other spiritual principles, but on the strength, and yet the people no longer believe in the power and respect and will not submit to it if he can not do otherwise.
Now, after the middle of last century, after the power has become inscuotibile and at the same time the people had lost its justification and its prestige, a doctrine began to appear among men [...]. According to this doctrine, the power is not, as was thought at other times, something divine, of Augustus, nor is it a necessary condition of social life, but simply the result of gross violence towards one another. That power is in the hands of Louis XVI or the Committee of Public Safety, the Director or the Consulate of Napoleon and Louis XVIII, the sultan, the President, the mikado or prime ministers, wherever there is the power of each other, there will be freedom, but oppression of each other. That is why the power must be destroyed. But as
destroy it? And how, by destroying the power to ensure that men do not return to the wild of violence exercised by the rough on each other?
All anarchists - how you call the purveyors of this doctrine - not agree among themselves on the response to the first question and say that the power to be effectively destroyed must be destroyed not con la forza, ma con la coscienza che avranno gli uomini del suo danno e della sua inutilità. Ma alla seconda questione: come deve essere stabilita la società senza il potere? essi rispondono in modi differenti.
L'inglese Godwin che viveva alla fine del secolo XVIII e il francese Proudhon, che ha scritto verso la metà del secolo ultimo, rispondevano alla prima questione che basta, per distruggere il potere, che gli uomini abbiano coscienza che il bene generale (Godwin) e la giustizia (Proudhon) siano violati dal potere e che se si spanda nel popolo la convinzione che il bene generale e la giustizia possono essere realizzati, ma solo con l'assenza del potere, questo si destroy itself.
the second question: How power shall be secured without the benefit of society? Godwin and Proudhon replied that men guided by a sense of general well (Godwin) and the Justice (Proudhon) would necessarily forms of life the more reasonable, fairer and more beneficial to everyone. Other anarchists such as Bakunin and Kropotkin, as recognized even by means of the destruction of the power in the masses aware of the harm it causes and its anomalies with the progress of humanity, but also necessary and possible to believe in the meantime the revolution, which suggest prepare men. Answer the second question that as soon as the State and the property will be destroyed, men will put up with reasonable course, free and profitable life.
the question of the means to destroy the power, the German Max Stirner and Tucker meet American writer almost like the previous ones. Both
estimate that if you understood that self-interest of each is not sufficient guidance for legal and human acts and that the power does nothing to prevent the manifestations of these principles, leaders of human life, the power would be destroyed by itself Thanks to obedience and not primarily, as Tucker says, the non-participation in the authority. Their response to the second question is that men, get rid the superstitious belief in the necessity of power, that do not follow their own interest, the grouping themselves according to social forms of life the more regular the most beneficial for everyone.
All these doctrines are quite wrong on this point, that if the power must be destroyed, he can not be by force, since the power will be power, but you can not achieve this if not illuminating the consciousness that the power is useless and harmful, and that men must not obey or participate. This truth is undeniable. The power can not be destroyed with the consciousness that reasonable men. But in what must be to this awareness? Anarchists assume that it can be based on considerations relating to the general good, justice, progress, self-interest of men.
But, without revealing that all these principles are consistent with one another, the very definition of the general good of Justice of progress, of 'personal interest are infinitely various, and this is why it is difficult assume that men disagree and include several principles on whose behalf they are fighting against the power, might destroy it when it is so firmly established and defended with such skill.
is the assumption that the considerations of the general good, della giustizia, della legge del progresso possano essere sufficienti perché gli uomini che non si sono liberati dal potere, ma che non hanno alcuna ragione di sacrificare il loro bene personale al bene generale, si aggruppino in condizioni eque che non urtino la libertà individuale, questa supposizione è ancora meno fondata. Quanto alla teoria utilitaria ed egoistica di Max Stirner e di Tucker, che afferma che i modi di agire di ciascuno secondo l'interesse personale stabiliranno degli equi rapporti fra tutti, essa non è solamente arbitraria, ma assolutamente contraria a ciò che è accaduto e in realtà accade.
Di modo che, riconoscendo con ragione l'arma spirituale come unico mezzo di distruzione del potere, la dottrina dell'anarchismo, according to a non-religious and materialistic conception of the world, has no spiritual weapon, and is limited to assumptions, to dreams that make it possible for the defenders of the violence - thanks to the falsity of the means of implementation of the doctrine that it is proposed - to deny its very basis. And
spiritual weapon is that men have known for a long time, which always destroyed the power and gave those who used it, the complete freedom that can not be removed. This weapon - and there is no other - is the religious view of life in which man considers his earthly existence as a partial manifestation of his life, linking this to the infinite life, the same time, with his supreme good in the fulfillment of the laws of this infinite life, it determines that the submission to these laws is more important to him no matter what obedience to human laws. [...].  Lev Tolstoy
(L. Tolstoy, to politicians, in Id, to politicians. Russo-Japanese War,
trad. M. Salvi, Sonzogno, Milan sd [ 1905], pp. 10-14)
Troubleshooting. Explanations of
Errico Malatesta
On the other hand an error, as opposed to what they fall into the terrorists, threatens the anarchist movement. A little 'reaction against the abuse in recent years has made the violence a bit' for the survival of Christian ideas, and especially the influence of Tolstoy's preaching mysticism, to which the genius and high quality author's moral damage vogue and prestige, began to acquire a certain importance among the anarchists, the party of passive resistance, which has the principle that they should leave oppress and vilify himself and others rather than to hurt the attacker. That's what has been called the 'passive anarchy.  | | Errico Malatesta | Poiché alcuni, impressionati dalla mia avversione contro la violenza inutile o dannosa, hanno voluto attribuirmi, non so troppo se per lodarmi o per denigrarmi, delle tendenze verso il tolstoismo, io profitto dell'occasione per dichiarare che, secondo me, questa dottrina, per quanto appaia sublimamente altruista, è in realtà the denial of instinct and social duties. A man may, if it is very ... Christian, patiently suffer all sorts of vexations without defending themselves with all means possible, and perhaps remain a moral man. But he would not, in any case and without intending it, a terrible selfish, if he left without oppressing others groped for their defense? if, for example, prefer that a class was reduced to poverty, that a people were trampled by the invader, that a man was injured in the life and freedom, rather than denting the skin of the oppressor?
There may be cases where passive resistance is an effective weapon, and then it would certainly be the best weapons, as would be the most Economic human suffering. But, more often than not, practice passive resistance means reassuring the oppressors against the fear of rebellion, and thus betray the cause of the oppressed.
is curious to observe how the terrorists and tolstoisti , precisely because they are one and the other mystics, to arrive at that same practical consequences. Those would not hesitate to destroy humanity while half of the triumph of the idea, they would leave that all mankind should remain under the weight of the greatest suffering, rather than violate a principle.
For me, I violate all the principles of the world in order to save a man, which would then be adhered to the principle, because In my opinion, all the moral and sociological principles are reduced to just this: the good of men, of all people. Errico Malatesta
(from "The Anarchy", London, August 1896, republished in Id, selected writings, edited by G. Berner-C. Zaccaria, RL
Edizioni, Napoli 1954 , pp. 21-25)
Leo Tolstoy 1828-1910
of Luigi Galleani
We gave in our last issue the announcement of the death of Leo Tolstoy Nikolajewitch, avvenuta la mattina del 30 novembre u.s. ad Astapova.
Rileviamo in questo una circostanza che, comunque interpretata, non rimane meno vera: l'annunzio della sua morte ha corso il modo d'un brivido fugace. Sono dieci giorni che è morto, e nessuno parla più di lui.
Tra qualche anno nessuno, all'infuori del mondo puramente letterario in cui aveva fin dal 1863 conquistato il diritto di cittadinanza con Guerra e Pace e con Anna Karenina , parlerà più delle sue dottrine, delle sue opere filosofiche e morali.
E sarà giustizia.
Perché tutta la sua filosofia si riassume in uno sterile tentativo d'impossibile restaurazione cristiana, e tutta la sua morale si conchiude nel più wicked teaching of resignation and renunciation, the duty of non-resistance to evil.
[...] And for him the essence of Christianity could be summed up in his speech, according to legend, Christ had given to the disciples on the Mount of Olives:
I. Be at peace with everyone and if peace is troubled efforts to restore it;
II. The man did not take a woman and neither under any pretext, never abandon the other;
III. Do not take oaths;
IV. Suffer the injury and not to return evil for evil;
V. Do not disturb the peace not to benefit your country.
[...]
How in the name of the five commandments of the Lord had dared to electrocute the churches "Not only have all the time misunderstood the doctrine of Christ, and the force of things, were always bitterly hostile" but "such as churches as congregations erected on his own infallibility, are institutions openly anti-Christian" (1 ), so again in the name of five commandments of the Lord hurled against the state, against the law, police, judiciary, the army his thunderbolts. Not in the name of humanity, not in the name of liberty in the name of Christ!
Christ said, "Do not judge unless you want to be in turn judged" and in the name of Christ repudiated the courts and judges; Christ had commanded, "thou shalt not kill!" and in the name of Christ repudiated the military service that is a school of murder, repudiated the state that is founded on these principals.  | | Luigi Galleani | repudiated and the law because the State did not exercise their severity on a limited and restricted shares of morality and try again public opinion: "The opinion public reprimand from the time of Moses selfishness, cruelty, lust, selfishness condemned in all its forms, not only when violent attacks and the property of others; condemns every kind of fornication hill courtesans, divorced their wives like glue legitimate wife condemns all cruelty, mistreatment, starvation, massacres, not only men but also of animals, while the law does not condemn some forms of selfishness, theft and fraud, some forms of lust and cruelty, adultery, murder or mutilation, and thus allows all other forms of lust, selfishness and cruelty "( 2).
therefore not to excess, but for lack of severity and authority Tolstoy could conclude that "the observance of the law no matter what sign is the most crass ignorance" ( 3).
Cotesta proud attitude of Tolstoy against the church, against the state and more against the property, since he has always considered the rich 'guilty by the mere fact of being rich "have created many suspect that Tolstoy was an anarchist. The suspect was also authorized by the opinions he had expressed summary execution of Alexander II and Umberto I.
[...]
Tolstoy was an anarchist anarchism especially as regards the life liberated from all yoke of authority, by God before humanity, and he is a believer, "the slave of God" as he liked to declare, because anarchism is done, it is progress, is the highest form of progress that has been given to devise a more civil society human, and he would take us to early Christianity that is the form of capital exceeds twenty centuries of experience, because anarchism takes into account all the historical elements that are scientific economic and moral heritage of humanity and to present these items on the his vision of a new company and it is so rational and scientific even in its case, while Tolstoy's theory is complicated theological metaphysics of morals absurd and anti-human, because where Tolstoy says humility, anarchism says proudly, where Christianity says resignation, anarchism says revolt, which says that it cries repentance freedom, prosperity, fullness of life intense and irresistible! A
Leo Tolstoy is what happened at first it did Herbert Spencer. In its struggle for the individual against the state Herbert Spencer has never lost an opportunity to invest the anarchists of his sarcasm and his invective, and no one gave the anarchists a material more interesting and more effective destruction of revolutionary. The
Tolstoy in his crusade against all forms of violence to hasten with the resignation and the passive resistance l'avvento del «reame di dio» sulla terra, ha infuso nelle vene della rivolta proletaria turbini di sangue indocile colle sue critiche inesorabili dei fondamentali istituti della società borghese.
Per questo tra i borghesi che credono più nell'efficacia della mitraglia regia che non nelle cristiane predicazioni degli apostoli… in ritardo di una ventina di secoli, Leone Tolstoj è stato frettolosamente dimenticato; per questo forse abbondano pietose e diffuse le necrologie sui giornali sovversivi anche su quelli che, come il nostro, non l'amarono mai e giunsero, irriverenti e iconoclasti, a dubitare anche della sincerità della sua fede e del suo apostolato.
Perché, francamente, sulla sincerità della sua propaganda we have had and we have now more than a suspicion, and we have not ever loved. Luigi Galleani
(from "Chronicle subversive, Barre (Vermont, USA), December 2, 1910, then Id, medallions. figure and figure,
Biblioteca de L ' Gathering of Refractories, Newark (New Jersey, USA) 1930, pp. 90-94).
The anarchist thought in Leo Tolstoy's
Luigi Fabbri
Leo Tolstoy died. And with him is scomparso uno dei grandi geni che hanno onorato la specie umana non solo con le opere dell'ingegno ma anche con un apostolato ideale di bontà.
In poco volgere di anni, quanti il mondo ha perduto di questi fari di luce! A essi tutti gli uomini di pensiero libero e tutti gli oppressori si volgevano fidenti, sicuri di poter trarne un ammaestramento e un incoraggiamento nella lotta faticosa contro il privilegio e per la libertà.
Sia che, come in Zola, Ibsen, Björson, la loro battaglia fosse combattuta nel campo letterario; o, come in Spencer e Bovio, nel campo filosofico; o, infine, come in Luisa Michel, Eliseo Reclus, Francisco Ferrer e Leone Tolstoj, la loro fosse una battaglia molteplice e sul terreno della sociologia e su quello of practical action, it is certain that all these great sons of mankind have left behind a huge void, that inspires us an inconsolable melancholy.
Oh, yes, this is the law of life that drags in the void of death even those who have lived better and more nobly. But we would not feel too sad, if we see the place occupied by others of new intellectual and moral values, which promise to continue the work of early humanity. But, unfortunately, for now we do not see mediocrity that have appeared in the new superb and unnecessary, driven only by egoism and utilitarianism more narrow - which current generations have been bred from a false education throughout resulted dall'arbitraria and unilateral interpretation of scientific progress.  | | Luigi Fabbri | What is called the "tolstoismo" has no followers, far from it! If Tolstoy's philosophy of life is spread and triumph, we will certainly a regression in human rather than harmful. But this does not prevent us to see Leone Tolstoj la protesta vivente più bella in nome dell'ideale contro lo spirito gretto e basso che vince nell'ora presente. Il suo mistico altruismo, la sua devota abnegazione – inconcepibile per noi occidentali e in realtà inadatto alla vera missione della vita che è azione di combattimento e non contemplazione – hanno un grande valore di protesta e di reazione contro la mancanza di ideali che caratterizza le generazioni presenti.
Malgrado la mentalità diversa e le diverse tendenze, l'apostolo di Jasnaia Poliana è uno degli ultimi eroi di un tempo che è tramontato, del tempo così saturo dell'idealismo e di febbre novatrice che, cominciato coi primi rivolgimenti del 1848, è finito dopo la Comune, col tramonto dell'Internazionale. Lontano da questi avvenimenti, in antitesi coi loro programmi, Leone Tolstoj, si riallaccia a essi per il fervore religioso – religioso nel più nobile e umano senso della parola – che li animava. Poi vennero i pigmei della sesta giornata che, basandosi sopra un materialismo pseudoscientifico, hanno inaugurato l'era della degenerazione riformista.
Che importa se Leone Tolstoj dalle premesse giuste giungeva a conclusioni che non sono tutte le nostre? Che importa ch'egli, dalla critica aspra della società moderna, cui consentiamo, giungesse a consigliare il grave errore della non resistenza al male? Noi non misuriamo il genio, non misuriamo l'opera dei grandi alla stregua dei nostri programmi: e sappiamo intendere lo spirito che li anima, anche al di sopra dei particolari che non ci persuadono, al di là dei metodi e delle forme che non ci sembrano adatte al trionfo delle nostre idee.
[…]
Ciò nonostante Leone Tolstoj fu più nostro che d'altri, poiché egli non vedeva la salute dell'umanità che nella scomparsa di tutti gli sfruttamenti e di tutte le autorità. Chi, non dico dei conservatori clericali, ma dei repubblicani e dei socialisti, farebbero proprie le idee di Tolstoj sulla proprietà, sul collettivismo, sul militarismo, sul patriottismo, sullo stato, sul parlamentarismo – che sono così comuni con le idee degli anarchici?
[…]
Chissà moreover, that there is also something else for us to learn and assimilate, Tolstoy apostolate. Since only anarchists are too imbued with the utilitarian spirit and material base of our times and it would enliven and ennoble our movement if we could transfuse the spirit of sacrifice and idealism that we miss some time, and Tolstoy, unfortunately unilaterally and exclusively, has played better than anyone in the world.
Editions Spartacus (from "The Thought", Bologna, December 16, 1910) Notes
1. Tolstoy, The Kingdom of God , pp. 96-97.
2. Ibid., P. 172.
3. Tolstoy, Faith, p. 110.  | Editions Spartacus
(series 'revival', 21)
Lev Tolstoy
One swallow make a summer
Writings on society without government
with the judgments of Italian anarchists
(1894-1910)
by Piero Brunello
250 pages - 12.00 € | |
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