Briggs: Free will must go. Personality depends on space, time and causality.
Translation:
XII.
Since as was found and proved the system of Copernicus, one acknowledgement that moved was not the sun, but the land, destroyed all the cosmography of the ancients. It could be to refute the system, to hold the old view in the movements of bodies, but not refuting it, it could not be, it seemed, to continue learning Ptolemeev worlds. Yet after the discoveries of Copernicus, Ptolemeev worlds still for long were continued to be studied.
Since as it was said and proved that the number of births or crimes obeys mathematical laws, and that famous geographic and political-economic conditions define that or another form of government, that the famous relationship of the population to land produces movements of the people, since that was destroyed the entities of those foundations, in which was under the construction of history.
It can be, to refute new laws, to hold the former view of history, but, not refuting them, it cannot be, it seemed, to continue the study of historical events, as the composition of the free commitment of people. For if such a form of government is established, or such movement of the people is subjected and owing to these geographic, ethnographic or economic conditions, then the will of those people, which presents to us as establishing the form of government, or exciting the movement of the people, now may not be considered as a cause.
But between that former history continues to study on a par with the laws of statisticians, geography, political economy, comparative philology and geology, all contradicting its provisions.
Long and stubbornly went in physical philosophy a fight between the old and new look. Theology stood on guard for the old look and accused the new in the destruction of revelations. Yet when the truth conquered, theology built so the same firmly on new soil.
So the same long and stubbornly is going a fight in the present time between the old and new view in history and exactly so the same theology stood on guard for the old look and blames the new in the destruction of revelations.
So in this, so and in other cases from both parties a fight calls for passion and drowns out truth. From one party is a fear and pity for all, over the centuries erected, built; from the other is the passion to destruction.
To the people, fighting with the merging truth of physical philosophy, it seemed that they recognized this truth, — destroying faith in God, in creation reiterated, in the miracle of Jesus Navina. The protection of the laws of Copernicus and Newton, as Voltaire, for example, it seemed that the laws of astronomy destroyed religion, and he, as a weapon against religion, used the laws of attraction.
Exactly so the same now it seems, it stands only to acknowledge the law of need, and destroy the concept about the soul, about good and evil and everything erected in these notions of state and church institutions.
Exactly so the same now, as Voltaire in his time was uncalled for in the protection of the law of need and used the law of need as a weapon against religion; then as, exactly so the same as the law of Copernicus in astronomy, — the law of need in history not only does not destroy, but even approvals that soil, in which is build state and church institutions.
As in the question of astronomy then, as now in the question of history, all the difference in view is established in the recognition or non-recognition of absolute units, serving as a measure of visible phenomena. In astronomy this was the immobility of the earth; in history, — this is the independence of personalities — freedom.
As for astronomy the difficult recognition of the movements of the earth consisted in so that to refuse from the direct feeling of the stillness of the earth and such the same feeling of the movements of the planets, and so for history the difficult recognition of the subordination of the personalities of the laws of space, time and reasons consisting in so that to refuse from the direct feeling of independence of their personalities. Yet, as in astronomy the new view said: "Really, we do not feel the movements of the earth, but, allowing its immobility, we come to nonsense; allowing the same movement, which we do not feel, we come to laws," so and in history the new view speaks: "Really, we do not feel our addictions, but, allowing our freedom, we come to nonsense; allowing the same dependence from the outside world, time and reasons, we come to laws."
In the first case the need was to refuse from the consciousness of stillness in space and to acknowledge the imperceptible to us move; in the present case, exactly so the same it is necessary to refuse from realized freedom and to acknowledge the imperceptible to us dependence.
Locations: undefined
Pevear and Volokhonsky Notes: The new laws, those recognizing the role of politico-economic conditions for example, have destroyed the old laws of history. Theology continually fights a conservative battle trying to preserve old views. "On one side of the struggle there is fear and pity for the whole edifice erected over the centuries; on the other the passion for destruction."
Line break after "on which state and church institutions are built."
Just as the Copernicus revolution taught us that we had to recognize a movement we do not feel, the laws of necessity call us to "recognize a dependence we do not feel."
Characters (characters who do not appear, but are mentioned are placed in italics. First appearances are in Bold. First mentions are underlined. Final appearance denoted by *):
(Copernicus and Ptolemaic worlds are mentioned. Also Joshua the son of Nun in the Bible. As well as Voltaire.)
Abridged Versions: "End of War and Peace" in Dole. It is followed by a chapter by chapter synopsis that is then followed by a character list and a places mentioned list.
"The End of War and Peace" in Bell.
"The End" in Wiener. It ends Volume 8 of his translation of Tolstoy's complete works.
Garnett adds a Comments and Questions section and a bibliography after the endnotes.
Mandelker adds Tolstoy's "Some Words About War and Peace" as an Appendix. Maude does the same but doesn't call it an appendix.
Dunnigan has a line break after "church and state are founded."
Briggs has a character list after the endnotes, and then has maps, chapter summaries, and an afterword by Orlando Figes.
Gibian: End of book is followed by Backgrounds and Sources.
Additional Notes:
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