By Gary Saul Morson
In this invigorating new evaluation of Anna Karenina, Gary Saul Morson overturns conventional interpretations of the vintage novel and exhibits why readers have misunderstood Tolstoy’s characters and intentions. Morson argues that Tolstoy’s principles are way more radical than has been idea: his masterpiece demanding situations deeply held conceptions of romantic love, the method of social reform, modernization, and the character of excellent and evil. through investigating the moral, philosophical, and social concerns with which Tolstoy grappled, Morson unearths in Anna Karenina robust connections with the troubles of this day. He proposes that Tolstoy’s attempt to work out the area extra correctly can deeply tell our personal look for knowledge within the current day.
The ebook deals wonderful analyses of Anna, Karenin, Dolly, Levin, and different characters, with a very refined portrait of Anna’s extremism and self-deception. Morson probes Tolstoy’s very important insights (evil is usually the results of negligence; goodness derives from small, daily deeds) and completes the quantity with an impossible to resist, unique checklist of 1 Hundred and Sixty-Three Tolstoyan Conclusions.
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Extra resources for Anna Karenina in our time
As we shall see in chapter four, even in societies where Utopians do not enjoy a monopoly of force, pseudo-social sciences have produced a variety of destructive effects. As a result, opposition to moral Newtonianism has come from diverse sources. Some, like Jane Jacobs in her study of cities or James Scott in his work on agriculture, have responded to the failure of Utopianism by rethinking key assumptions of their discipline. Others have pointed out that the model of a science employed by social sciences derives from nineteenth-century 20 Tolstoy and the Twenty-first Century physics but does not square with twentieth-century physics.
As a result, opposition to moral Newtonianism has come from diverse sources. Some, like Jane Jacobs in her study of cities or James Scott in his work on agriculture, have responded to the failure of Utopianism by rethinking key assumptions of their discipline. Others have pointed out that the model of a science employed by social sciences derives from nineteenth-century 20 Tolstoy and the Twenty-first Century physics but does not square with twentieth-century physics. Or perhaps Walras and other founders of modern theoretical economics, who took physics and astronomy as models, even misunderstood what Newtonian physics had accomplished.
If one really understands human experience, one can reproduce it such that devices used to do so will disappear. That was Tolstoy s credo and the belief of the artist he describes in Anna Karenina. One must first see what is there, not what convention, received opinion, or the histories of psychology, art, or philosophy tell us should be there. Subtract what everyone "knows," then look. The surprising appearance of previously unnoticed phenomena, the result of such unclouded looking, should lead one to wonder what the world must really be like.