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乇爻鬲丕禺蹖夭
丿乇 倬丕蹖丕賳 丿賴賴鈥屰� 郾鄹鄹郯 賵 丿乇 胤賵賱 丿賴賴鈥屰� 郾鄹酃郯貙 鬲丕賱爻鬲賵蹖 亘乇 乇賵蹖 蹖讴蹖 丿蹖诏乇 丕夭 丌孬丕乇 倬乇丕乇噩 禺賵丿 讴丕乇 賲蹖鈥屭┴必�- 乇賲丕賳 乇爻鬲丕禺蹖夭. 丿乇 丕蹖賳 丕孬乇 丿蹖诏乇 禺亘乇蹖 丕夭 亘賴卮鬲 禺丕賳賵丕丿诏蹖貙 讴賴 丕氐賱 賳馗丕賲鈥屫囐嗀団€屰� 丌孬丕乇 胤賵賱丕賳蹖 丕賵 亘賵丿貙 賳蹖爻鬲. 丕讴賳賵賳 鬲賵噩賴 丕賵 亘乇 噩丕賲毓賴鈥屫й� 賲鬲賲乇讴夭 卮丿賴鈥屫ж池� 讴賴 丕夭 亘丕賱丕 鬲丕 倬丕蹖蹖賳 丿乇 丨丕賱 丕夭 賴賲 倬丕卮蹖丿賳 丕爻鬲. 氐丨賳賴鈥屬囏й屰� 讴賴 鬲丕賱爻鬲賵蹖 賳诏丕賴 鬲丕夭賴 诏爻鬲乇丿賴鈥屫ж� 乇丕 賲鬲賵噩賴 丌賳賴丕 賲蹖鈥屭┵嗀й屬� 亘丕乇 丿乇 乇賵爻鬲丕賴丕蹖 賵蹖乇丕賳賴貙 丿丕丿诏丕賴鈥屬囏й� 亘蹖丿丕丿诏乇貙 夭賳丿丕賳鈥屬囏� 賵 噩丕丿賴 鬲亘毓蹖丿 亘賴 爻蹖亘乇蹖 賴爻鬲賳丿.
鬲丕賱爻鬲賵蹖 丿乇 爻丕賱鈥屬囏й� 倬丕蹖丕賳蹖 毓賲乇卮"鬲夭丕乇 丿賵賲" 賱賯亘 诏乇賮鬲賴鈥屫ㄙ堌�. 夭蹖乇丕 丨讴賵賲鬲 亘蹖賲 丿丕卮鬲 讴賴 丨鬲蹖 讴賵趩讴鬲乇蹖賳 鬲毓乇囟蹖 亘賴 丕賵 亘讴賳丿. 丕賵 丿乇 乇賵爻蹖賴貙 亘賴 丕爻鬲孬賳丕蹖 卮禺氐 鬲夭丕乇貙 蹖诏丕賳賴 讴爻蹖 亘賵丿 讴賴 賲蹖鈥屫堌з嗀池� 賴乇趩賴 丿賱卮 賲蹖鈥屫堌з囏� 亘诏賵蹖丿 賵 丿乇 丕賲丕賳 亘丕卮丿. 丕賵 丕蹖賳 丌夭丕丿蹖 乇丕 亘丕 賯丿乇鬲 賯賱賲卮 賵 賳賲賵賳賴鈥屬堌ж� 夭蹖爻鬲賳卮 亘賴 丿爻鬲 丌賵乇丿賴 亘賵丿. 夭賲丕賳蹖 讴賴 丕賵 賯賱賲 亘賴 丿爻鬲 诏乇賮鬲 鬲丕 丿乇亘丕乇賴 鬲夭丕乇賴丕 亘賳賵蹖爻丿貙 趩賳丕賳讴賴 诏賵蹖蹖 丕卮禺丕氐蹖 賴賲鬲乇丕夭 丕賵 賴爻鬲賳丿貙 孬丕亘鬲 讴乇丿 讴賴 賳賵卮鬲賳 賲蹖鈥屫堌з嗀� 賴賲丕賳诏賵賳賴 讴賴 禺賵丿 乇賵蹖丕蹖卮 乇丕 丿丕卮鬲貙 賯丿乇鬲蹖 丨賯蹖賯蹖 丿乇 丕蹖賳 噩賴丕賳 亘丕卮丿.
鬲丕賱爻鬲賵蹖 丿乇 爻丕賱鈥屬囏й� 倬丕蹖丕賳蹖 毓賲乇卮"鬲夭丕乇 丿賵賲" 賱賯亘 诏乇賮鬲賴鈥屫ㄙ堌�. 夭蹖乇丕 丨讴賵賲鬲 亘蹖賲 丿丕卮鬲 讴賴 丨鬲蹖 讴賵趩讴鬲乇蹖賳 鬲毓乇囟蹖 亘賴 丕賵 亘讴賳丿. 丕賵 丿乇 乇賵爻蹖賴貙 亘賴 丕爻鬲孬賳丕蹖 卮禺氐 鬲夭丕乇貙 蹖诏丕賳賴 讴爻蹖 亘賵丿 讴賴 賲蹖鈥屫堌з嗀池� 賴乇趩賴 丿賱卮 賲蹖鈥屫堌з囏� 亘诏賵蹖丿 賵 丿乇 丕賲丕賳 亘丕卮丿. 丕賵 丕蹖賳 丌夭丕丿蹖 乇丕 亘丕 賯丿乇鬲 賯賱賲卮 賵 賳賲賵賳賴鈥屬堌ж� 夭蹖爻鬲賳卮 亘賴 丿爻鬲 丌賵乇丿賴 亘賵丿. 夭賲丕賳蹖 讴賴 丕賵 賯賱賲 亘賴 丿爻鬲 诏乇賮鬲 鬲丕 丿乇亘丕乇賴 鬲夭丕乇賴丕 亘賳賵蹖爻丿貙 趩賳丕賳讴賴 诏賵蹖蹖 丕卮禺丕氐蹖 賴賲鬲乇丕夭 丕賵 賴爻鬲賳丿貙 孬丕亘鬲 讴乇丿 讴賴 賳賵卮鬲賳 賲蹖鈥屫堌з嗀� 賴賲丕賳诏賵賳賴 讴賴 禺賵丿 乇賵蹖丕蹖卮 乇丕 丿丕卮鬲貙 賯丿乇鬲蹖 丨賯蹖賯蹖 丿乇 丕蹖賳 噩賴丕賳 亘丕卮丿.
567 pages, Hardcover
First published January 1, 1899
2,056 people are currently reading
48.5k people want to read
About the author
Leo Tolstoy
7,458听books26.9k听followersLev Nikolayevich Tolstoy (Russian: 袥械胁 袧懈泻芯谢邪械胁懈褔 孝芯谢褋褌芯泄; most appropriately used Liev Tolstoy; commonly Leo Tolstoy in Anglophone countries) was a Russian writer who primarily wrote novels and short stories. Later in life, he also wrote plays and essays. His two most famous works, the novels War and Peace and Anna Karenina, are acknowledged as two of the greatest novels of all time and a pinnacle of realist fiction. Many consider Tolstoy to have been one of the world's greatest novelists. Tolstoy is equally known for his complicated and paradoxical persona and for his extreme moralistic and ascetic views, which he adopted after a moral crisis and spiritual awakening in the 1870s, after which he also became noted as a moral thinker and social reformer.
His literal interpretation of the ethical teachings of Jesus, centering on the Sermon on the Mount, caused him in later life to become a fervent Christian anarchist and anarcho-pacifist. His ideas on nonviolent resistance, expressed in such works as The Kingdom of God Is Within You, were to have a profound impact on such pivotal twentieth-century figures as Mohandas Gandhi and Martin Luther King, Jr.
His literal interpretation of the ethical teachings of Jesus, centering on the Sermon on the Mount, caused him in later life to become a fervent Christian anarchist and anarcho-pacifist. His ideas on nonviolent resistance, expressed in such works as The Kingdom of God Is Within You, were to have a profound impact on such pivotal twentieth-century figures as Mohandas Gandhi and Martin Luther King, Jr.
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August 16, 2021
袙芯褋泻褉械褋械薪懈械 = Voskreseniye = Waskriesienie = Resurrection, Leo Tolstoy
Resurrection, first published in 1899, was the last novel written by Leo Tolstoy.
The book is the last of his major long fiction works published in his lifetime. It was first published serially in the popular weekly magazine Niva in an effort to raise funds for the resettlement of the Doukhobors.
Tolstoy intended the novel as an exposition of the injustice of man-made laws and the hypocrisy of the institutionalized church.
The novel also explores the economic philosophy of Georgism, of which Tolstoy had become a very strong advocate towards the end of his life, and explains the theory in detail.
鬲丕乇蹖禺 賳禺爻鬲蹖賳 禺賵丕賳卮: 丿乇 乇賵夭賴丕蹖 賲丕賴 丕讴鬲亘乇 爻丕賱 2002賲蹖賱丕丿蹖
毓賳賵丕賳: 乇爻鬲丕禺蹖夭貨 丕孬乇: 賱蹖 蹖賮 (賱卅賵) 賳蹖讴丕賱丕蹖賵蹖趩 鬲賵賱爻鬲賵蹖貨 賲鬲乇噩賲: 睾賱丕賲毓賱蹖 賵丨蹖丿 賲丕夭賳丿乇丕賳蹖貨 鬲賴乇丕賳貙 倬丿蹖丿賴貙 1315貙 丿乇 307氐貙 賯蹖賲鬲 6乇蹖丕賱貨 賲賵囟賵毓 丿丕爻鬲丕賳賴丕蹖 賳賵蹖爻賳丿诏丕賳 乇賵爻蹖賴 - 爻丿賴 19賲
賲鬲乇噩賲: 賲丨賲丿毓賱蹖 卮蹖乇丕夭蹖貙 鬲賴乇丕賳貙 丕賳鬲卮丕乇丕鬲 卮乇賯貙 1339貙 丿乇 212氐貨 亘丕夭賳卮乇 鬲賴乇丕賳貙 丕賳鬲卮丕乇丕鬲 丕乇丿蹖亘賴卮鬲貙 1363貨 丿乇 184氐貨
賲鬲乇噩賲: 賲丨賲丿 賲噩賱爻蹖貨 鬲賴乇丕賳貙 丿賳蹖丕蹖 賳賵貙 1385貙 丿乇 643氐貙 卮丕亘讴 9648263345貨 鬲乇噩賲賴 丕夭 賲鬲賳 丕賳诏賱蹖爻蹖貨
賲鬲乇噩賲: 乇囟賵蹖貨 賲乇鬲囟蹖 丕氐睾乇蹖貨 鬲賴乇丕賳貙 丕卮噩毓貙 賲蹖讴丕卅蹖賱貙 1388貙 丿乇 685氐貙 卮丕亘讴 9789642613229貨 鬲乇噩賲賴 丕夭 賲鬲賳 丕賳诏賱蹖爻蹖貨
賲鬲乇噩賲: 丕爻讴賳丿乇 匕亘蹖丨蹖丕賳貨 鬲賴乇丕賳貙 鬲賵爻貙 1389貙 丿乇 780氐貙 卮丕亘讴 9789643157005貨 鬲乇噩賲賴 丕夭 賲鬲賳 乇賵爻蹖貨
噩賵丕賳蹖 丕氐蹖賱夭丕丿賴 賵 丕卮乇丕賮蹖貙 毓丕卮賯 賳丿蹖賲賴 蹖 夭蹖亘丕 賵 噩賵丕賳賽 毓賲賴 丕卮 賲蹖卮賵丿貙 賵 丿丕賲賳 丕蹖卮丕賳 乇丕 賱讴賴 丿丕乇 賲蹖讴賳丿貨 賳丿蹖賲賴 蹖 噩賵丕賳 亘賴 毓丕賱賲 賮爻丕丿 賵 賮丨卮丕 爻賯賵胤 賲蹖讴賳丿貙 賵 爻丕賱賴丕蹖 賲鬲賲丕丿蹖 亘乇丕蹖 鬲兀賲蹖賳 賲毓丕卮 禺賵丿貙 亘賴 禺賵丿賮乇賵卮蹖 賲蹖倬乇丿丕夭丿貙 鬲丕 丕蹖賳讴賴 賯鬲賱蹖 氐賵乇鬲 賲蹖诏蹖乇丿貙 賵 賳丿蹖賲賴 蹖 賲毓氐賵賲 亘賴 毓賳賵丕賳 賲鬲賴賲 丿乇噩賴 賳禺爻鬲 丿乇 丿丕丿诏丕賴 丨丕囟乇 賲蹖卮賵丿貨 噩賵丕賳 丕氐蹖賱夭丕丿賴 讴賴 丿賴爻丕賱 倬蹖卮鬲乇貙 丿丕賲賳 丿禺鬲乇 噩賵丕賳 乇丕 賱讴賴 丿丕乇 讴乇丿賴貙 噩夭賵 賴蹖兀鬲 賲賳氐賮賴 丕爻鬲貨 噩賵丕賳 丕氐蹖賱夭丕丿賴 賵賯鬲蹖 丿乇 丿丕丿诏丕賴 夭賳 噩賵丕賳 乇丕 賲蹖亘蹖賳丿貙 賵 丕夭 爻乇賳賵卮鬲 卮賵賲 賵 丿乇丿賳丕讴 夭賳 噩賵丕賳貙 丌诏丕賴 賲蹖卮賵丿貙 賲蹖賮賴賲丿 讴賴 亘賴 丿賱蹖賱 蹖讴 賱丨馗賴 讴丕賲噩賵蹖蹖 丕賵貨 趩诏賵賳賴 丿禺鬲乇 亘蹖诏賳丕賴蹖 亘賴 賲睾丕讴 丕賳丨胤丕胤貙 賵 鬲蹖乇诏蹖貙 爻賯賵胤 讴乇丿賴貙 丕賵 亘乇丕蹖 噩亘乇丕賳 诏賳丕賴 禺賵丿貙 亘賴 倬丕 賲蹖禺蹖夭丿貨 賵賱蹖 丌蹖丕 賲蹖鬲賵丕賳丿 丌亘 乇賮鬲賴 乇丕 丿賵亘丕乇賴 亘賴 噩賵蹖 亘丕夭诏乇丿丕賳丿貙 賵 爻毓丕丿鬲 丕夭 丿爻鬲 乇賮鬲賴 蹖 丿禺鬲乇 噩賵丕賳 賵 賳诏賵賳亘禺鬲 乇丕 亘賴 丕賵 亘丕夭诏乇丿丕賳丿...貨
鬲丕乇蹖禺 亘賴賳诏丕賲 乇爻丕賳蹖 26/06/1399賴噩乇蹖 禺賵乇卮蹖丿蹖貨 24/05/1400賴噩乇蹖 禺賵乇卮蹖丿蹖貨 丕. 卮乇亘蹖丕賳蹖
Resurrection, first published in 1899, was the last novel written by Leo Tolstoy.
The book is the last of his major long fiction works published in his lifetime. It was first published serially in the popular weekly magazine Niva in an effort to raise funds for the resettlement of the Doukhobors.
Tolstoy intended the novel as an exposition of the injustice of man-made laws and the hypocrisy of the institutionalized church.
The novel also explores the economic philosophy of Georgism, of which Tolstoy had become a very strong advocate towards the end of his life, and explains the theory in detail.
鬲丕乇蹖禺 賳禺爻鬲蹖賳 禺賵丕賳卮: 丿乇 乇賵夭賴丕蹖 賲丕賴 丕讴鬲亘乇 爻丕賱 2002賲蹖賱丕丿蹖
毓賳賵丕賳: 乇爻鬲丕禺蹖夭貨 丕孬乇: 賱蹖 蹖賮 (賱卅賵) 賳蹖讴丕賱丕蹖賵蹖趩 鬲賵賱爻鬲賵蹖貨 賲鬲乇噩賲: 睾賱丕賲毓賱蹖 賵丨蹖丿 賲丕夭賳丿乇丕賳蹖貨 鬲賴乇丕賳貙 倬丿蹖丿賴貙 1315貙 丿乇 307氐貙 賯蹖賲鬲 6乇蹖丕賱貨 賲賵囟賵毓 丿丕爻鬲丕賳賴丕蹖 賳賵蹖爻賳丿诏丕賳 乇賵爻蹖賴 - 爻丿賴 19賲
賲鬲乇噩賲: 賲丨賲丿毓賱蹖 卮蹖乇丕夭蹖貙 鬲賴乇丕賳貙 丕賳鬲卮丕乇丕鬲 卮乇賯貙 1339貙 丿乇 212氐貨 亘丕夭賳卮乇 鬲賴乇丕賳貙 丕賳鬲卮丕乇丕鬲 丕乇丿蹖亘賴卮鬲貙 1363貨 丿乇 184氐貨
賲鬲乇噩賲: 賲丨賲丿 賲噩賱爻蹖貨 鬲賴乇丕賳貙 丿賳蹖丕蹖 賳賵貙 1385貙 丿乇 643氐貙 卮丕亘讴 9648263345貨 鬲乇噩賲賴 丕夭 賲鬲賳 丕賳诏賱蹖爻蹖貨
賲鬲乇噩賲: 乇囟賵蹖貨 賲乇鬲囟蹖 丕氐睾乇蹖貨 鬲賴乇丕賳貙 丕卮噩毓貙 賲蹖讴丕卅蹖賱貙 1388貙 丿乇 685氐貙 卮丕亘讴 9789642613229貨 鬲乇噩賲賴 丕夭 賲鬲賳 丕賳诏賱蹖爻蹖貨
賲鬲乇噩賲: 丕爻讴賳丿乇 匕亘蹖丨蹖丕賳貨 鬲賴乇丕賳貙 鬲賵爻貙 1389貙 丿乇 780氐貙 卮丕亘讴 9789643157005貨 鬲乇噩賲賴 丕夭 賲鬲賳 乇賵爻蹖貨
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鬲丕乇蹖禺 亘賴賳诏丕賲 乇爻丕賳蹖 26/06/1399賴噩乇蹖 禺賵乇卮蹖丿蹖貨 24/05/1400賴噩乇蹖 禺賵乇卮蹖丿蹖貨 丕. 卮乇亘蹖丕賳蹖
February 9, 2017
At half the size of 'War and Peace' and two thirds the length of 'Anna Karenina' Tolstoy's Resurrection is every bit as epic, and probably his most controversial novel that appears to have strong political and religious implications as the backbone to the story, and what a story. A later Novel for Tolstoy written in 1899 under the leadership of Tsar Nicholas II and an empire repressing political opposition in the centre and on the far left. Starting out as a courtroom drama we soon get drawn into a hugely deep and moving narrative of an unjust system of criminal law, poverty and wealth at each end of the spectrum and one man's personally crusade of redemption for a life lived where he uses his high position in society to take advantage of others.
That man is Prince Dmitri Nekhlyudov who after being called for jury duty discovers to his horror one of three persons on trial is Katyusha, a beautiful young lady who he once seduced and then cruelly abandoned during his time in the armed services. He learns of her plight working in a brothel where she may or may not have been set up to poison a client to steal money, so Nekhlyudov is sent back into the past to realise that he really did love her and soon wants to know as much as possible about the case to try and get her acquitted as he is burdened with guilt for what she had become. Convinced she is innocent of her crime he goes about in any way possible to try and save her as it's harsh labour in Siberia the likely outcome if charged, even willing to give up his life of luxury to be by Katyusha's side regardless of any outcome and to take her hand in marriage, for which she refuses. Nekhlyudov uses his prestige as a well thought of man to try and shake up the foundations of scathing injustice, corruption and hypocrisy at the top level of society. The psychological portrait of Dmitri is quite outstanding as we see him change from an empty, comfortable individual to a man of steely resolute and emotion. The squalid conditions and other prisoners stories he hears while visiting Katyusha awaiting her fate are just not fair in his eyes and starts to help others as well. As for Katyusha she is difficult to read, she doesn't really care for her own injustices anymore and tends to use Nekhlyudov for the benefit of other inmates, spending time locked up has clearly effected her mind and the Prince see's a completely changed person from the one that he once knew. Using a vast array of deeply drawn characters we get a panoramic view of Russian life, from pheasants, convicts and aristocrats, to wealthy politicians, prison guards and lawyers both defending and prosecuting.
Tolstoy is such a great storyteller, mixing gritty realism with compassionate kindhearted warmth. Two things that make Resurrection an almost perfect novel is his gift at Characterization and also fluid writing, as this makes it really hard to find a suitable place to stop reading. It doesn't have the pace of an intense thriller but is in no way a slow-burner either, it's just about spot on, and the novel as a whole is no doubt a Russian masterpiece. Also have to give penguin classics a lot of credit as this version is impeccable, with a great introduction, bonus material and a wonderful translation by Anthony Briggs who has worked on other Russian classics.
That man is Prince Dmitri Nekhlyudov who after being called for jury duty discovers to his horror one of three persons on trial is Katyusha, a beautiful young lady who he once seduced and then cruelly abandoned during his time in the armed services. He learns of her plight working in a brothel where she may or may not have been set up to poison a client to steal money, so Nekhlyudov is sent back into the past to realise that he really did love her and soon wants to know as much as possible about the case to try and get her acquitted as he is burdened with guilt for what she had become. Convinced she is innocent of her crime he goes about in any way possible to try and save her as it's harsh labour in Siberia the likely outcome if charged, even willing to give up his life of luxury to be by Katyusha's side regardless of any outcome and to take her hand in marriage, for which she refuses. Nekhlyudov uses his prestige as a well thought of man to try and shake up the foundations of scathing injustice, corruption and hypocrisy at the top level of society. The psychological portrait of Dmitri is quite outstanding as we see him change from an empty, comfortable individual to a man of steely resolute and emotion. The squalid conditions and other prisoners stories he hears while visiting Katyusha awaiting her fate are just not fair in his eyes and starts to help others as well. As for Katyusha she is difficult to read, she doesn't really care for her own injustices anymore and tends to use Nekhlyudov for the benefit of other inmates, spending time locked up has clearly effected her mind and the Prince see's a completely changed person from the one that he once knew. Using a vast array of deeply drawn characters we get a panoramic view of Russian life, from pheasants, convicts and aristocrats, to wealthy politicians, prison guards and lawyers both defending and prosecuting.
Tolstoy is such a great storyteller, mixing gritty realism with compassionate kindhearted warmth. Two things that make Resurrection an almost perfect novel is his gift at Characterization and also fluid writing, as this makes it really hard to find a suitable place to stop reading. It doesn't have the pace of an intense thriller but is in no way a slow-burner either, it's just about spot on, and the novel as a whole is no doubt a Russian masterpiece. Also have to give penguin classics a lot of credit as this version is impeccable, with a great introduction, bonus material and a wonderful translation by Anthony Briggs who has worked on other Russian classics.
March 26, 2024
What starts off as a seduction by a Russian nobleman of a orphan peasant girl , in the late 19th century during the Czarist era , will as pages turn and the flow of life advances into the unknown future , consequences follow, bad or good you the reader must decide. Prince Dmitri Nekhlyudov, from Moscow, heir to vast estates is visiting two aunts of his Maria and Sophia, who worship him, in their home in the countryside, they are large landowners too. Just nineteen, Dimitri is a student at the university, which he does more carousing than studying, constantly pestering his widowed mother, Princess Elena for more money. Katerina ( Katusha) Maslova , very pretty , a few years younger than the Prince has no family except an aunt, Matrona, that isn't involved with her, Katerina's mother , a promiscuous woman gave birth to many children without the benefit of a marriage license. And presided over those so carelessly... letting them go into the earth gladly, truth be told she forgot to feed the babies. Katerina had good fortune though, her mother's sister, that same relative, mentioned before, felt sorry for the child, didn't help, she was so adorable and somehow survived . When the two old, lonely ladies the owners of the property fell in love with the baby, they first saw, brought her into their house and raised Katerina. As both a servant and daughter, hence the Prince smitten by the girl , wants her (as he feels, he has every right to Katerina), at first she resists but after another visit succumbs. The cycle begins again an illegitimate son born and dies, and Katerina forced out. Men always chase the beautiful woman and she loses servant jobs, the ladies of the house quite insist . In the end the only option, becoming a prostitute, but miracles occur, while Maslova is on trial for a crime she didn't commit the surprised Prince is a member of the jury. Thus they meet again, ten years later, Dimitri feels remorseful, he will try to help the woman, she doesn't recognize him at first. Guilt consumes him, he is responsible for the girl's situation, her descent to the bottom, the depravity, coarseness, both smoking, and drinking, just imagine , the ultimate degradation still, and the very scandalous behavior as he continues...
living in a not respectable residence obviously too all ...
and she an innocent woman until he spoiled her...
The ruin of Katerina's whole life, all falls on his lap. Dimitri has to make amends, nothing else will relief his ceaseless pain. Even going to Siberia... to aid and try to alleviate the inhuman conditions of the suffering prisoners and particularly Katerina, the woman be loves, he says. Nevertheless the convicts die and die...
His family , start to think this strange behavior may be a sign of a mental breakdown, he is even trying to give the peasants his land in a convoluted way. Tolstoy, more interested in his philosophy (Georgism, from American writer Henry George) than deep characterization, in this novel , pontificates his belief that everyone is equal, the lowest to the highest. Criminals should be forgiven no matter what they did...Not a popular notion today. This novel because of its risque material, sold more books in his lifetime than his two great classics, War and Peace and Anna Karenina...that has changed ...
living in a not respectable residence obviously too all ...
and she an innocent woman until he spoiled her...
The ruin of Katerina's whole life, all falls on his lap. Dimitri has to make amends, nothing else will relief his ceaseless pain. Even going to Siberia... to aid and try to alleviate the inhuman conditions of the suffering prisoners and particularly Katerina, the woman be loves, he says. Nevertheless the convicts die and die...
His family , start to think this strange behavior may be a sign of a mental breakdown, he is even trying to give the peasants his land in a convoluted way. Tolstoy, more interested in his philosophy (Georgism, from American writer Henry George) than deep characterization, in this novel , pontificates his belief that everyone is equal, the lowest to the highest. Criminals should be forgiven no matter what they did...Not a popular notion today. This novel because of its risque material, sold more books in his lifetime than his two great classics, War and Peace and Anna Karenina...that has changed ...
January 29, 2010
Ignore the cynics. Tolstoy's novel is a moralistic tale, yes, but the finest you are ever going to read. Life-changing.
September 7, 2023
"Como en todos los seres humanos, en Nejludov hab铆a dos hombres: uno, el hombre moral que buscaba su bien en el bien de los dem谩s; otro, el hombre animal, que busca su bien personal a costa de todos los dem谩s."
鈥淩esurrecci贸n鈥� es la 煤ltima novela que escribi贸 Tolstoi en 1899 y la tercera m谩s extensa despu茅s de sus obras magnas, 鈥淕uerra y Paz鈥� y 鈥淎nna Karenina鈥�. Siempre la literatura rusa ha sido una de mis preferidas y sigue siendo Fi贸dor Dostoievski, de quien le铆 toda su obra uno de mis escritores predilectos. Agrego tambi茅n a esta lista de escritores eslavos a los geniales Alexandr Pushkin, Nik贸lai G贸gol, Mija铆l Bulg谩kov y en menor medida a Iv谩n Turgu茅niev y Ant贸n Chejov.
Entre los primeros tambi茅n ubico a este gigante eterno que se llam贸 Lev Nikol谩ievich Tolstoi.
Cada vez que me acerco a cualquiera de sus cuentos o novelas, experimento una sensaci贸n de placer sumado a un intenso aprendizaje que se desprende de su vasta obra. Es como si fuera un abuelo a quien quiero mucho y me aconseja, me gu铆a y me ayuda.
Pude reconocer este tipo de sensaciones al leer maravillas como el cuento "Cu谩nta tierra necesita un hombre", al que recomiendo leer sin titubeos as铆 tambi茅n como en el caso de "La muerte de Iv谩n Ilich" o "La sonata a Kreutzer", todos ellos escritos con el sello de su maestr铆a insuperable.
Independientemente de esa rivalidad que algunos pretendieron imponer entre 茅l y Dostoievski, me quedo con reconocer que entre semejantes maestros lo importante es disfrutar de ese legado literario que se lee en miles y miles de p谩ginas maravillosas.
Ahora bien, respecto de "Resurrecci贸n", considero que es su libro m谩s "dostoievskiano" por varias razones.
En primer lugar por la historia entre los dos personajes principales, tanto en lo que concierne al pr铆ncipe Dmitri Ivanovitch Nejludov como en lo que le sucede a Catalina "Katusha" Maslova. Ambos personajes se conocen durante su juventud y luego de un encuentro 铆ntimo se separan para vivir vidas completamente diferentes, en el caso de Nejludov en forma acomodada y sin inconveniente alguno, rodeado de dinero heredado por su madre y sin sobresaltos, mientras que el de Maslova es completamente distinto.
Agraciada tanto en hermosura como f铆sicamente pasar谩 de ser una joven sensual, t铆mida y hermosa hasta caer en lo m谩s bajo, trabajando en un burdel como prostituta y luego del envenenamiento de un cliente ser谩 enjuiciada en forma err贸nea y enviada a prisi贸n.
Es a partir de esta instancia que Nejludov, quien forma parte del tribunal de acusaci贸n, descubrir谩 que se la ha juzgado equivocadamente y pondr谩 en marcha toda una serie de recursos para intentar liberarla. Se siente culpable incluso de haber inducido (seg煤n 茅l) a Maslova a caer tanto en la prostituci贸n como en el hecho de terminar presa y no soporta esa culpa que lo atormenta. Se reencontrar谩n y la seguir谩 por toda Rusia mientras trata se re煤ne con todo tipo de abogados, jueces y funcionarios de las m谩s esferas para lograr la libertad de Maslova. Todo entre ellos est谩 rodeado de esa serie de desaciertos, encuentros y alejamientos propios de las novelas de Dostoievski.
Los sufrimientos interminables de Katusha son enfrentados con estoicismo, valor y coraje y junto con Nejludov tendr谩n algo en com煤n: la aceptaci贸n del arrepentimiento y la b煤squeda de la redenci贸n.
Por otro lado la ambientaci贸n de la novela, que en un gran porcentaje de la historia transcurre en las c谩rceles rusas, tanto la del pueblo en donde juzgan a Maslova como en Siberia posee caracter铆sticas muy similares, algo que Dostoievski sufri贸 bien en carne propia, luego de ser detenido por participar en un grupo revolucionario que quer铆a atentar contra el zar, posteriormente juzgado en 1849 y enviado por cuatro a帽os a una prisi贸n de trabajos forzados en Siberia. La manera en que Tolstoi describe todo ese submundo carcelario aberrante y l煤gubre se equipara a las vivencias que Dostoievski plasma en su libro "La casa de los muertos" en forma cruda y descarnada.
El pr铆ncipe Nejludov ve con sus propios ojos todo el atropello y vej谩menes a los que son sometidos los presos, puesto que para 茅l, m谩s all谩 de todo, los sigue considerando personas, seres humanos.
En tercer lugar por la naturaleza de las exposiciones, denuncias y pensamientos pol铆ticos, jur铆dicos, humanos y religiosos desplegados por Tolstoi por toda la novela.
Respecto de lo jur铆dico y pol铆tico queda claro que Tolstoi expone y denuncia casualmente algo que ha acompa帽ado a todos los gobiernos de antes y a煤n hoy en d铆a: la corrupci贸n, el abuso del poder y los acomodos de las clases altas y ricas en detrimento y explotaci贸n de los pobres y de la clase trabajadora.
Tolstoi arremete contra todo: jueces, fiscales sin escr煤pulos, abogados comprados, defensores ineficientes, en fin... contra el sistema judicial completo. No repara en condenar a la sociedad acomodada y despreocupada, de clase alta, que vive lejos de los problemas, recostada en monta帽as de dinero y llena de preocupaciones fr铆volas y superfluas. Todo esto es lo que experimenta Nejludov con una familia amiga de la alta nobleza, lo Kortchaguin mientras va barajando la posibilidad de desprenderse de ese mundo a punto tal de ofrecerle todas sus tierras a sus mujiks (siervos, campesinos) para que ellos las trabajen por su cuenta. 脡stos verdaderamente impresionados por el ofrecimiento de su barin (amo, se帽or) no pueden creer lo que les ofrece.
Durante la lectura de esta novela tuve siempre la sensaci贸n de que Nejdulov se parec铆a al pr铆ncipe Mishkin de la novela "El Idiota", tambi茅n de Fi贸dor Dostoievski pero con m谩s aplomo, convicci贸n y sustento a la hora de poner en marcha la concreci贸n de sus ideales.
Cuando Tolstoi narra lo que sucede en las distintas prisiones encuentra dentro de ella presos de todas las clases, tanto hombres como mujeres: presos pol铆ticos, nihilistas, asesinos, ladrones e incluso muchos presos que son inocentes pero igualmente encarcelados en forma injusta debido a la poca voluntad de los juristas que deber铆an hacerse cargo de sus casos y no lo hacen.
Todos los pensamientos de este tipo de presos, especialmente los pol铆ticos me hizo recordar a lo que postulan los personajes de la novela "Los demonios" de Dostoievski. Uno de los presos en la novela de Tolstoi, Novodvorov, expresa claramente algo sobre el poder que tiene tiene hoy singular vigencia cuando dice: "Las masas no respetan m谩s que el poder. Hoy el poder es el Gobierno, y por eso lo respetan y nos odian; ma帽ana estaremos nosotros en el poder y ser谩 a nosotros a quienes respetar谩n".
Si hasta parece que este personaje fuera un antepasado de V, del comic "V de Venganza" cuando afirma "El pueblo no deber铆a tenerle miedo a los gobiernos. Son los gobiernos los que deber铆an temerle al pueblo."
Sobre el final del libro se sucede un encuentro con un viejo que roza el aspecto religioso, aunque la religi贸n aparece en distintas partes del libro. Tolstoi dedic贸 la 煤ltima parte de su propia vida a un an谩lisis exhaustivo y profundo de las cuestiones cristianas que rodean al ser humano y como no pod铆a ser de otra manera las volc贸 en este libro.
Por 煤ltimo, se puede apreciar la profunda conciencia social y humana de Tolstoi y c贸mo establece por un lado su posici贸n en contra de fil贸sofos como Nietzsche, apoy谩ndose en otros como George Henry y estableciendo una conexi贸n con otras ideolog铆as como las de un nuevo pensador de aquellas 茅pocas, Carl Marx e incluso opinando sobre Darwin.
Esto nos da una idea clara de qui茅n fue Lev Tolstoi: un ser humano 煤nico y excepcional y un escritor grandioso, algo que justifica lo importante que es y ser谩 para la literatura rusa y mundial.
鈥淩esurrecci贸n鈥� es la 煤ltima novela que escribi贸 Tolstoi en 1899 y la tercera m谩s extensa despu茅s de sus obras magnas, 鈥淕uerra y Paz鈥� y 鈥淎nna Karenina鈥�. Siempre la literatura rusa ha sido una de mis preferidas y sigue siendo Fi贸dor Dostoievski, de quien le铆 toda su obra uno de mis escritores predilectos. Agrego tambi茅n a esta lista de escritores eslavos a los geniales Alexandr Pushkin, Nik贸lai G贸gol, Mija铆l Bulg谩kov y en menor medida a Iv谩n Turgu茅niev y Ant贸n Chejov.
Entre los primeros tambi茅n ubico a este gigante eterno que se llam贸 Lev Nikol谩ievich Tolstoi.
Cada vez que me acerco a cualquiera de sus cuentos o novelas, experimento una sensaci贸n de placer sumado a un intenso aprendizaje que se desprende de su vasta obra. Es como si fuera un abuelo a quien quiero mucho y me aconseja, me gu铆a y me ayuda.
Pude reconocer este tipo de sensaciones al leer maravillas como el cuento "Cu谩nta tierra necesita un hombre", al que recomiendo leer sin titubeos as铆 tambi茅n como en el caso de "La muerte de Iv谩n Ilich" o "La sonata a Kreutzer", todos ellos escritos con el sello de su maestr铆a insuperable.
Independientemente de esa rivalidad que algunos pretendieron imponer entre 茅l y Dostoievski, me quedo con reconocer que entre semejantes maestros lo importante es disfrutar de ese legado literario que se lee en miles y miles de p谩ginas maravillosas.
Ahora bien, respecto de "Resurrecci贸n", considero que es su libro m谩s "dostoievskiano" por varias razones.
En primer lugar por la historia entre los dos personajes principales, tanto en lo que concierne al pr铆ncipe Dmitri Ivanovitch Nejludov como en lo que le sucede a Catalina "Katusha" Maslova. Ambos personajes se conocen durante su juventud y luego de un encuentro 铆ntimo se separan para vivir vidas completamente diferentes, en el caso de Nejludov en forma acomodada y sin inconveniente alguno, rodeado de dinero heredado por su madre y sin sobresaltos, mientras que el de Maslova es completamente distinto.
Agraciada tanto en hermosura como f铆sicamente pasar谩 de ser una joven sensual, t铆mida y hermosa hasta caer en lo m谩s bajo, trabajando en un burdel como prostituta y luego del envenenamiento de un cliente ser谩 enjuiciada en forma err贸nea y enviada a prisi贸n.
Es a partir de esta instancia que Nejludov, quien forma parte del tribunal de acusaci贸n, descubrir谩 que se la ha juzgado equivocadamente y pondr谩 en marcha toda una serie de recursos para intentar liberarla. Se siente culpable incluso de haber inducido (seg煤n 茅l) a Maslova a caer tanto en la prostituci贸n como en el hecho de terminar presa y no soporta esa culpa que lo atormenta. Se reencontrar谩n y la seguir谩 por toda Rusia mientras trata se re煤ne con todo tipo de abogados, jueces y funcionarios de las m谩s esferas para lograr la libertad de Maslova. Todo entre ellos est谩 rodeado de esa serie de desaciertos, encuentros y alejamientos propios de las novelas de Dostoievski.
Los sufrimientos interminables de Katusha son enfrentados con estoicismo, valor y coraje y junto con Nejludov tendr谩n algo en com煤n: la aceptaci贸n del arrepentimiento y la b煤squeda de la redenci贸n.
Por otro lado la ambientaci贸n de la novela, que en un gran porcentaje de la historia transcurre en las c谩rceles rusas, tanto la del pueblo en donde juzgan a Maslova como en Siberia posee caracter铆sticas muy similares, algo que Dostoievski sufri贸 bien en carne propia, luego de ser detenido por participar en un grupo revolucionario que quer铆a atentar contra el zar, posteriormente juzgado en 1849 y enviado por cuatro a帽os a una prisi贸n de trabajos forzados en Siberia. La manera en que Tolstoi describe todo ese submundo carcelario aberrante y l煤gubre se equipara a las vivencias que Dostoievski plasma en su libro "La casa de los muertos" en forma cruda y descarnada.
El pr铆ncipe Nejludov ve con sus propios ojos todo el atropello y vej谩menes a los que son sometidos los presos, puesto que para 茅l, m谩s all谩 de todo, los sigue considerando personas, seres humanos.
En tercer lugar por la naturaleza de las exposiciones, denuncias y pensamientos pol铆ticos, jur铆dicos, humanos y religiosos desplegados por Tolstoi por toda la novela.
Respecto de lo jur铆dico y pol铆tico queda claro que Tolstoi expone y denuncia casualmente algo que ha acompa帽ado a todos los gobiernos de antes y a煤n hoy en d铆a: la corrupci贸n, el abuso del poder y los acomodos de las clases altas y ricas en detrimento y explotaci贸n de los pobres y de la clase trabajadora.
Tolstoi arremete contra todo: jueces, fiscales sin escr煤pulos, abogados comprados, defensores ineficientes, en fin... contra el sistema judicial completo. No repara en condenar a la sociedad acomodada y despreocupada, de clase alta, que vive lejos de los problemas, recostada en monta帽as de dinero y llena de preocupaciones fr铆volas y superfluas. Todo esto es lo que experimenta Nejludov con una familia amiga de la alta nobleza, lo Kortchaguin mientras va barajando la posibilidad de desprenderse de ese mundo a punto tal de ofrecerle todas sus tierras a sus mujiks (siervos, campesinos) para que ellos las trabajen por su cuenta. 脡stos verdaderamente impresionados por el ofrecimiento de su barin (amo, se帽or) no pueden creer lo que les ofrece.
Durante la lectura de esta novela tuve siempre la sensaci贸n de que Nejdulov se parec铆a al pr铆ncipe Mishkin de la novela "El Idiota", tambi茅n de Fi贸dor Dostoievski pero con m谩s aplomo, convicci贸n y sustento a la hora de poner en marcha la concreci贸n de sus ideales.
Cuando Tolstoi narra lo que sucede en las distintas prisiones encuentra dentro de ella presos de todas las clases, tanto hombres como mujeres: presos pol铆ticos, nihilistas, asesinos, ladrones e incluso muchos presos que son inocentes pero igualmente encarcelados en forma injusta debido a la poca voluntad de los juristas que deber铆an hacerse cargo de sus casos y no lo hacen.
Todos los pensamientos de este tipo de presos, especialmente los pol铆ticos me hizo recordar a lo que postulan los personajes de la novela "Los demonios" de Dostoievski. Uno de los presos en la novela de Tolstoi, Novodvorov, expresa claramente algo sobre el poder que tiene tiene hoy singular vigencia cuando dice: "Las masas no respetan m谩s que el poder. Hoy el poder es el Gobierno, y por eso lo respetan y nos odian; ma帽ana estaremos nosotros en el poder y ser谩 a nosotros a quienes respetar谩n".
Si hasta parece que este personaje fuera un antepasado de V, del comic "V de Venganza" cuando afirma "El pueblo no deber铆a tenerle miedo a los gobiernos. Son los gobiernos los que deber铆an temerle al pueblo."
Sobre el final del libro se sucede un encuentro con un viejo que roza el aspecto religioso, aunque la religi贸n aparece en distintas partes del libro. Tolstoi dedic贸 la 煤ltima parte de su propia vida a un an谩lisis exhaustivo y profundo de las cuestiones cristianas que rodean al ser humano y como no pod铆a ser de otra manera las volc贸 en este libro.
Por 煤ltimo, se puede apreciar la profunda conciencia social y humana de Tolstoi y c贸mo establece por un lado su posici贸n en contra de fil贸sofos como Nietzsche, apoy谩ndose en otros como George Henry y estableciendo una conexi贸n con otras ideolog铆as como las de un nuevo pensador de aquellas 茅pocas, Carl Marx e incluso opinando sobre Darwin.
Esto nos da una idea clara de qui茅n fue Lev Tolstoi: un ser humano 煤nico y excepcional y un escritor grandioso, algo que justifica lo importante que es y ser谩 para la literatura rusa y mundial.
March 15, 2025
This was said repeatedly before, hence I take myself the liberty to appeal to it because this book puts a lot of emphasis on it. As a gentle and kind reminder, the real question is not whether life exists after death. The real question is whether you are alive before death. Or, as for the very suggestive title of the book, the ultimate meaning of the resurrection is a death of the old and birth of the new. But, first thing first, what is (the) old, what is (the) new? And, what it happens when this breaking out (the transformation process, or resurrection in itself) is too precipitous and violent? Well, as per evidence, the mind may lose its balance more or less permanently, mostly depending on one鈥檚 own inner constitution. In some cases, the effect is not very grave, severe, and the crisis may pass without leaving deep marks...
But, of course, this is not the case for Count Lev Nikolayevich Tolstoy. He was affected deeply and irrevocably. That is why he reflected himself through his characters, either through their inherent tendencies or on account of the influence of the environment upon their plastic constitution. Eventually, the spiritual resurrection or awakening stirs them up to the very depths of their personality. It is the time he is asked to choose between the 鈥渆verlasting no鈥� and the 鈥渆verlasting yes鈥濃€�
But the prince in the book (or the count in real life) being so long accustomed to the oppression of the intellect, obviously the mental inertia becomes hard to remove. In fact, it has gone down deep into the roots of his being, so now the whole structure of his personality is to be shattered, overturned. The process of resurrection is stained with struggles, tears, blood (not physically but more like a faster internal circulatory process..), deep pain, mental anguish, but again but, it is only after such pain and turbulence that all the internal, profound and solid, impurities are purged and he is 鈥� presumably 鈥� reborn with a new outlook on life, on its meaning, on its purpose, sense, etc. 鈥� as if all these words doesn鈥檛 mean one and the same thing...
Apparently, this is a story about 鈥渢he saved one鈥�, an illegitimate dark-eyed girl that in her youth years became unusually lively and pretty, and her presence cheered everyone. She grew up half servant, half lady. She was wooed, but would marry no one, feeling that life with any one of her wooers would be hard, spoiled, as she was, more or less, by the comparative ease she enjoyed in the manor. But life ceased to have any charms for her when an event happened that basically consummated her ruin, and from that day she began to lead a life that in most cases ends in painful disease, premature decrepitude and death..
Profoundly, this is a story about social injustice, private ownership, mother land, about courtrooms and the penal judicial system, about convicts and jails, about exploits, exploited and exploiters, about corruption and antagonistic feelings, harsh indecent regulations, and lots of blockheads, and also lots of cold, hungry, idling, sickly, degraded, brutalized human beings...
And it鈥檚 also about a man who is trying to correct his customary habits of life, whose soul was being racked by a fierce and complicated struggle, and is pleased with the consciousness of performing an important duty (civic and personal too) by trying to save the one who鈥檚 life he has ruined in her youth, as root cause. Some fortuitous meeting brings everything to his mind, and compels the acknowledgement of his heartlessness, cruelty and baseness which made it possible for him to live undisturbed by the sin which lay on his conscience. The task of his life 鈥� after he assumed a new meaning in life 鈥� is to 鈥渟eek the truth and the kingdom of God, and the rest will come of itself鈥�. If he succeeded or not, that is for the author to know only. According to the book of books, when they were about to crucify Jesus, Pilate asked him a question. 鈥淲hat is truth?鈥� . And Jesus remained silent. Something has always been said 鈥� even if it is only that nothing can be said . But I have always felt that Pilate understood. Only because he was a Roman, he might have understood 馃槈 Well, that happens usually when more languages are being used. One speaks of the other world, another speaks of this world and takes every word literally..
Wrapped in my own crazy thoughts with various mingled feelings filling my chest, I am exceedingly glad that I managed to read this book. It鈥檚 an absolutely remarkable novel, unique in its own way, same as the other famous masterpieces of Count Lev Nikolayevich Tolstoy.
But, of course, this is not the case for Count Lev Nikolayevich Tolstoy. He was affected deeply and irrevocably. That is why he reflected himself through his characters, either through their inherent tendencies or on account of the influence of the environment upon their plastic constitution. Eventually, the spiritual resurrection or awakening stirs them up to the very depths of their personality. It is the time he is asked to choose between the 鈥渆verlasting no鈥� and the 鈥渆verlasting yes鈥濃€�
But the prince in the book (or the count in real life) being so long accustomed to the oppression of the intellect, obviously the mental inertia becomes hard to remove. In fact, it has gone down deep into the roots of his being, so now the whole structure of his personality is to be shattered, overturned. The process of resurrection is stained with struggles, tears, blood (not physically but more like a faster internal circulatory process..), deep pain, mental anguish, but again but, it is only after such pain and turbulence that all the internal, profound and solid, impurities are purged and he is 鈥� presumably 鈥� reborn with a new outlook on life, on its meaning, on its purpose, sense, etc. 鈥� as if all these words doesn鈥檛 mean one and the same thing...
Apparently, this is a story about 鈥渢he saved one鈥�, an illegitimate dark-eyed girl that in her youth years became unusually lively and pretty, and her presence cheered everyone. She grew up half servant, half lady. She was wooed, but would marry no one, feeling that life with any one of her wooers would be hard, spoiled, as she was, more or less, by the comparative ease she enjoyed in the manor. But life ceased to have any charms for her when an event happened that basically consummated her ruin, and from that day she began to lead a life that in most cases ends in painful disease, premature decrepitude and death..
Profoundly, this is a story about social injustice, private ownership, mother land, about courtrooms and the penal judicial system, about convicts and jails, about exploits, exploited and exploiters, about corruption and antagonistic feelings, harsh indecent regulations, and lots of blockheads, and also lots of cold, hungry, idling, sickly, degraded, brutalized human beings...
And it鈥檚 also about a man who is trying to correct his customary habits of life, whose soul was being racked by a fierce and complicated struggle, and is pleased with the consciousness of performing an important duty (civic and personal too) by trying to save the one who鈥檚 life he has ruined in her youth, as root cause. Some fortuitous meeting brings everything to his mind, and compels the acknowledgement of his heartlessness, cruelty and baseness which made it possible for him to live undisturbed by the sin which lay on his conscience. The task of his life 鈥� after he assumed a new meaning in life 鈥� is to 鈥渟eek the truth and the kingdom of God, and the rest will come of itself鈥�. If he succeeded or not, that is for the author to know only. According to the book of books, when they were about to crucify Jesus, Pilate asked him a question. 鈥淲hat is truth?鈥� . And Jesus remained silent. Something has always been said 鈥� even if it is only that nothing can be said . But I have always felt that Pilate understood. Only because he was a Roman, he might have understood 馃槈 Well, that happens usually when more languages are being used. One speaks of the other world, another speaks of this world and takes every word literally..
Wrapped in my own crazy thoughts with various mingled feelings filling my chest, I am exceedingly glad that I managed to read this book. It鈥檚 an absolutely remarkable novel, unique in its own way, same as the other famous masterpieces of Count Lev Nikolayevich Tolstoy.
August 10, 2024
In the heart of 19th-century Russia, a man feels guilty for leading a woman he loved to decay and then goes to try everything to achieve redemption.
One could say at first glance that the story has some length, but what satisfaction once the reading has finished! It is a satisfaction for me because it is not a question of a simple love story or of what one would like to put it in; for me, the story was only a pretext for the author to reflect on the conditions of detention of criminals in Russian prisons and the conduct of the trials. It is a gigantic pamphlet on justice and, at the same time, a vast critique of the status quo of society, which would like to be a premise for the class struggle that the aristocracy's representatives had ridiculed. We can feel Tolstoy speaking behind his pen. At the same time, we get attached to the characters; we want to know the rest, to reach the end
One could say at first glance that the story has some length, but what satisfaction once the reading has finished! It is a satisfaction for me because it is not a question of a simple love story or of what one would like to put it in; for me, the story was only a pretext for the author to reflect on the conditions of detention of criminals in Russian prisons and the conduct of the trials. It is a gigantic pamphlet on justice and, at the same time, a vast critique of the status quo of society, which would like to be a premise for the class struggle that the aristocracy's representatives had ridiculed. We can feel Tolstoy speaking behind his pen. At the same time, we get attached to the characters; we want to know the rest, to reach the end
August 23, 2015
What moved me the most in this novel is: how true is what Tolstoy says about the judicial system, even in our world of today. And this is not just in France, but all over the world. When I read those sections on judicial errors, imprisonment for lack of official papers, inhuman treatment of prisoners, and the fallacy of the 'correctional system', I really had the impression that very little has changed since his time.
But, before I get carried out, here are some more points that also moved me deeply, as I could relate to all them personally:
Nekhludoff鈥檚 internal void, when he feels he has not really done anything useful so far, to give a meaning to his life. Then he is called into the jury duty, where he sees how his former recklessness has ruined the life of a woman and her child. And, he decides to act.
His transformation is not a linear process. At every instant, he is struggling with two internal forces, equally valid and equally strong, and it鈥檚 hard to tell which one is going to win. Tolstoy does a great job in unravelling this process, this severe inner conflict in depth, and the gradual change in the lifestyle of Nekhludoff.
Maslova, over whom Nekhludoff has this conflict, doesn鈥檛 make his job easy either. In a less experienced writer鈥檚 hand, she would have fallen for Nekhludoff's offer immediately, but that would have been unrealistic, and the story would have lost its challenge. In fact, at the end, just the opposite of what鈥檚 expected happens! Yet, what happens also appeases the heart of Nekhludoff, and we see his true sacrifice. Isn't this how life is really?
Nekhludoff had stopped believing in himself and started believing in others. This gave him a serious conflict between his conscience and animal instincts; unconsciously, he started to hate himself, thus others as well. When he starts to believe himself again, he feels tender toward himself, experiences a freedom and joy he has never known before. This is something I can relate to, both in my professional and personal world; it gave me the courage to be like him even more.
Nekhludoff had become so obsessed with the 'social mirrors' that, even when he started to act for Maslova, he kept asking himself if he was really doing all that for his conscience, or to look good in the eyes of others. This is so true! No matter how hard I try, my old habit of looking into the social mirrors always comes back.
I loved Tolstoy鈥檚 insight where he shows how Maslove reasons in favor of her 鈥榩rofession鈥�, to give a meaning to her life. This is something I've always done about my job of a business consultant, although I know how wrong I am. Yet, I have to keep this job to feed mouths.
Then Maslova starts to transform during her travel across Siberia, under the influence of those two fellow prisoners, whose opinions become important to her. She changes, to live up to their eyes, because she feels they care for her. This happened to me too, when I met someone who cared for me.
In fact, in one novel, Tolstoy has enacted two great resurrections: one of Nekhludoff and one of Maslova!!!
Now, coming back to the judicial system. I absolutely agree with the paragraph where Tolstoy says that those who are the most nervous, strongest, talented, yet the least careful and lacking cunning, fall victim to the judicial systems. And, the 鈥榗orrectional methods鈥� are total misnomers, because they correct nothing; only destroy the individual. This is a universal phenomenon, as I've seen.
How can we 'correct' people, by confining them behind bars, by humiliating them? Why call these methods 'correctional' at all? Can't we think of better means? Let's hope.
But, before I get carried out, here are some more points that also moved me deeply, as I could relate to all them personally:
Nekhludoff鈥檚 internal void, when he feels he has not really done anything useful so far, to give a meaning to his life. Then he is called into the jury duty, where he sees how his former recklessness has ruined the life of a woman and her child. And, he decides to act.
His transformation is not a linear process. At every instant, he is struggling with two internal forces, equally valid and equally strong, and it鈥檚 hard to tell which one is going to win. Tolstoy does a great job in unravelling this process, this severe inner conflict in depth, and the gradual change in the lifestyle of Nekhludoff.
Maslova, over whom Nekhludoff has this conflict, doesn鈥檛 make his job easy either. In a less experienced writer鈥檚 hand, she would have fallen for Nekhludoff's offer immediately, but that would have been unrealistic, and the story would have lost its challenge. In fact, at the end, just the opposite of what鈥檚 expected happens! Yet, what happens also appeases the heart of Nekhludoff, and we see his true sacrifice. Isn't this how life is really?
Nekhludoff had stopped believing in himself and started believing in others. This gave him a serious conflict between his conscience and animal instincts; unconsciously, he started to hate himself, thus others as well. When he starts to believe himself again, he feels tender toward himself, experiences a freedom and joy he has never known before. This is something I can relate to, both in my professional and personal world; it gave me the courage to be like him even more.
Nekhludoff had become so obsessed with the 'social mirrors' that, even when he started to act for Maslova, he kept asking himself if he was really doing all that for his conscience, or to look good in the eyes of others. This is so true! No matter how hard I try, my old habit of looking into the social mirrors always comes back.
I loved Tolstoy鈥檚 insight where he shows how Maslove reasons in favor of her 鈥榩rofession鈥�, to give a meaning to her life. This is something I've always done about my job of a business consultant, although I know how wrong I am. Yet, I have to keep this job to feed mouths.
Then Maslova starts to transform during her travel across Siberia, under the influence of those two fellow prisoners, whose opinions become important to her. She changes, to live up to their eyes, because she feels they care for her. This happened to me too, when I met someone who cared for me.
In fact, in one novel, Tolstoy has enacted two great resurrections: one of Nekhludoff and one of Maslova!!!
Now, coming back to the judicial system. I absolutely agree with the paragraph where Tolstoy says that those who are the most nervous, strongest, talented, yet the least careful and lacking cunning, fall victim to the judicial systems. And, the 鈥榗orrectional methods鈥� are total misnomers, because they correct nothing; only destroy the individual. This is a universal phenomenon, as I've seen.
How can we 'correct' people, by confining them behind bars, by humiliating them? Why call these methods 'correctional' at all? Can't we think of better means? Let's hope.
May 20, 2017
螡螒螠螤螣螝螣桅:
芦螣蟿伪谓 未喂伪尾维味蔚喂蟼 韦慰蠀蟻纬魏喂苇谓喂蔚蠁 尉苇蟻蔚喂蟼 蠈蟿喂 未喂伪尾维味蔚喂蟼 韦慰蠀蟻纬魏喂苇谓蔚蠁. 螣蟿伪谓 蠈渭蠅蟼 未喂伪尾维味蔚喂蟼 韦慰位蟽蟿蠈喂, 伪蟻蠂委味蔚喂蟼 魏伪喂 未蔚谓 渭蟺慰蟻蔚委蟼 谓伪 蟽蟿伪渭伪蟿萎蟽蔚喂蟼禄.
螆谓伪 蠀蟺苇蟻慰蠂慰,伪谓伪蟿蟻蔚蟺蟿喂魏蠈 渭蠀胃喂蟽蟿蠈蟻畏渭伪 纬蔚渭维蟿慰 慰蟻纬萎 魏伪喂 蟺维胃慰蟼 魏伪喂 伪纬维蟺畏 纬喂伪 蟿慰谓 蟽蠀谓维谓胃蟻蠅蟺慰 蟺慰蠀 伪谓伪蠁苇蟻蔚蟿伪喂 蟽蟿畏 渭慰谓伪蠂喂魏萎 蟺慰蟻蔚委伪 蟺蟻慰蟼 蟿畏谓 螒螡螒危韦螒危螚.
韦畏谓 伪谓维蟽蟿伪蟽畏 蠅蟼 苇谓谓慰喂伪 蟺蟻慰蟽蠅蟺喂魏萎蟼 魏维胃伪蟻蟽畏蟼,蟽蠀谓蔚喂未畏蟿慰蟺慰委畏蟽畏蟼 魏伪喂 渭慰谓伪蠂喂魏慰蠉 蟿伪尉喂未喂慰蠉.
螢蔚魏喂谓维渭蔚 伪蟺慰 蟿畏谓 魏伪位慰蟽蠉谓畏 魏伪喂 蟿畏谓 伪纬谓蠈蟿畏蟿伪 蟿畏蟼 蠄蠀蠂萎蟼 渭伪蟼 蟺蔚蟻谓维渭蔚 渭苇蟽伪 伪蟺慰 蟿畏谓 未喂伪蠁胃慰蟻维,蟿畏谓 伪未喂伪蠁慰蟻委伪 魏伪喂 蟿畏谓 伪位位慰委蠅蟽畏 蟿畏蟼 蟺蟻慰蟽蠅蟺喂魏蠈蟿畏蟿伪蟼 魏伪喂 魏伪蟿伪位萎纬慰蠀渭蔚 蟺维位喂 蟽蟿畏谓 蠀蟺苇蟻蟿伪蟿畏 伪蟻蔚蟿萎 蟿畏蟼 伪蟿慰渭喂魏萎蟼 蔚位蔚蠀胃蔚蟻委伪蟼 蠁蟿维谓慰谓蟿伪蟼 蟽蟿畏谓 螒谓维蟽蟿伪蟽畏.
螚 螒谓维蟽蟿伪蟽畏 蔚委谓伪喂 伪蠀蟿伪蟺维蟻谓畏蟽畏 锟斤拷伪喂 渭蔚蟿维位位伪尉畏. 螘委谓伪喂 伪蟺慰蟿慰尉委谓蠅蟽畏 蟿畏蟼 蠉蟺伪蟻尉畏 渭伪蟼 伪蟺慰 魏伪蟿伪蟽蟿维蟽蔚喂蟼 魏伪喂 蟿蟻蠈蟺慰蠀蟼 味蠅萎蟼.
韦伪 位蠈纬喂伪 魏伪喂 慰喂 蟽魏苇蠄蔚喂蟼 蟿慰蠀 韦慰位蟽蟿蠈喂 渭慰喂维味慰蠀谓 蟿蠈蟽慰 蔚蟺委魏伪喂蟻伪 魏伪喂 蟺蟻慰蠁畏蟿喂魏维 蟺慰蠀 纬委谓慰谓蟿伪喂 蟿蟻慰渭伪魏蟿喂魏维.
危蟿畏谓 蔚蟺慰蠂萎 蟿慰蠀 畏 蟺蟻伪纬渭伪蟿喂魏蠈蟿畏蟿伪 魏蟻伪蠀纬维味蔚喂 伪谓伪蟿蟻喂蠂喂伪蟽蟿喂魏维 魏伪喂 蟽蠀谓蔚蠂蠈渭蔚谓伪.
螣 位伪蠈蟼 蟺慰蠀 伪蟻纬慰蟺蔚胃伪委谓蔚喂 渭苇蟽伪 蟽蟿畏 蠁蟿蠋蠂蔚喂伪 魏伪喂 蟿喂蟼 蟽蟿蔚蟻萎蟽蔚喂蟼.
螣喂 伪纬蟻蠈蟿蔚蟼 蟺慰蠀 蟽伪蟺委味慰蠀谓 渭蔚蟻蠈谓蠀蠂蟿伪 未慰蠀位蔚蠉慰谓蟿伪蟼 蟺维谓蠅 蟽蟿畏 纬畏 蟺慰蠀 未蔚谓 蟿慰蠀蟼 伪谓萎魏蔚喂. 螤慰蠀 魏伪蟻蟺委味蔚喂 伪蟺慰 蟿慰谓 喂未蟻蠋蟿伪 魏伪喂 蟿慰 伪委渭伪 蟿慰蠀蟼 伪位位维 蟿慰 魏苇蟻未慰蟼 伪谓萎魏蔚喂 蟽蟿慰蠀蟼 纬伪喂慰魏蟿萎渭慰谓蔚蟼 魏伪喂 蟽蟿慰蠀蟼 维蟻蠂慰谓蟿蔚蟼.
韦伪 蟺伪喂未喂维 蟽尾萎谓慰蠀谓 伪蟺慰 伪蟻蟻蠋蟽蟿喂蔚蟼 魏伪喂 蟺蔚委谓伪.
螣喂 纬蠀谓伪委魏蔚蟼 未慰蠀位蔚蠉慰蠀谓 蠀蟺苇蟻渭蔚蟿蟻伪 魏伪喂 魏伪蟿伪蟻蟻苇慰蠀谓 蟽蠅渭伪蟿喂魏维 魏伪喂 蠄蠀蠂慰位慰纬喂魏维.
螣喂 纬苇蟻慰喂 蠀蟺慰蠁苇蟻慰蠀谓 魏伪喂 蠀蟺慰渭苇谓慰蠀谓.
螣喂 蠁蠀位伪魏苇蟼 蔚委谓伪喂 纬蔚渭维蟿蔚蟼 蠁蟿蠅蠂慰蠉蟼 蔚纬魏位畏渭伪蟿委蔚蟼 位伪蠆魏蠋谓 蟽蟿蟻蠅渭维蟿蠅谓 蟺慰蠀 蟿喂蟼 蟺喂慰 蟺慰位位苇蟼 蠁慰蟻苇蟼 伪未委魏蠅蟼 魏伪蟿伪未喂魏维味慰谓蟿伪喂 魏伪喂 蔚尉慰蟻委味慰谓蟿伪喂.
韦慰 蟽蠉蟽蟿畏渭伪 未喂魏伪喂慰蟽蠉谓畏蟼 蟺喂慰 未喂蔚蠁胃伪蟻渭苇谓慰 伪蟺慰 蟺慰蟿苇.
螣喂 蟺慰位位慰委 伪蟺慰蠁苇蟻慰蠀谓 魏伪喂 蠀蟺慰蠁苇蟻慰蠀谓.
螣喂 位委纬慰喂 魏伪蟻蟺蠋谓慰谓蟿伪喂 魏伪喂 蔚魏渭蔚蟿伪位位蔚蠉慰谓蟿伪喂 伪蟽蠀谓蔚委未畏蟿伪.
螌蟿伪谓 慰 位伪蠈蟼 蟺蔚胃伪委谓蔚喂 伪蟺慰 伪谓苇蠂蔚喂伪 魏伪喂 伪未喂魏委伪 慰喂 苇蠂慰谓蟿蔚蟼 魏伪喂 魏伪蟿苇蠂慰谓蟿蔚蟼 伪蟺慰位伪渭尾维谓慰蠀谓 蠈位伪 蟿伪 伪纬伪胃维 魏伪喂 伪蟽蠂慰位慰蠉谓蟿伪喂 渭蔚 蟿畏谓 伪谓委伪 蟺慰蠀 蟿慰蠀蟼 蟺蟻慰魏伪位蔚委 畏 维谓蔚蟽畏 魏伪喂 蟿慰 蠂蟻萎渭伪.
危蟿畏 未喂魏萎 渭伪蟼 蔚蟺慰蠂萎 渭蔚 蟿畏谓 伪位渭伪蟿蠋未畏 维谓慰未慰 蟿慰蠀 尾喂慰蟿喂魏慰蠉 蔚蟺喂蟺苇未慰蠀 慰喂 位委纬慰喂 伪谓蠈畏蟿慰喂 魏伪喂 维蠂蟻畏蟽蟿慰喂 蠂蟿委味慰蠀谓 蟺慰位蠀蟿苇位蔚喂伪 魏伪喂 蟺伪委味慰蠀谓 蟿慰 蟺伪喂蠂谓委未喂 蟿慰蠀 蟺慰位苇渭慰蠀 魏伪喂 蟿畏蟼 蟿蟻慰渭慰魏蟻伪蟿委伪蟼 渭蔚 蠈蟺位伪 蟿畏谓 蔚尉慰蠀蟽委伪 魏伪喂 蟿慰 魏苇蟻未慰蟼.
螒蟺蠋蟿蔚蟻慰蟼 蟽魏慰蟺蠈蟼 蟿慰 蠂蟻萎渭伪 魏伪喂 畏 蠀蟺慰未慰蠉位蠅蟽畏 渭伪味蠋谓.
螌位伪 伪蠀蟿维 蟿畏谓 蠋蟻伪 蟺慰蠀 蟺伪喂未喂维 蟺蔚胃伪委谓慰蠀谓 伪蟺慰 伪蟽喂蟿委伪 魏伪喂 位伪慰委 蟺谓委纬慰谓蟿伪喂 蟽蟿慰 伪委渭伪 蟿慰蠀蟼 蟽蔚 蔚谓伪 蟺慰位蔚渭喂魏蠈 蟽魏畏谓喂魏蠈 蠂蠅蟻委蟼 苇位蔚慰蟼.
螆谓伪蟼 蟿苇蟿慰喂慰蟼 维谓胃蟻蠅蟺慰蟼 蟿慰蠀 蟺位慰蠉蟿慰蠀 魏伪喂 蟿畏蟼 蟿蟻蠀蠁畏位蠈蟿畏蟿伪蟼 萎蟿伪谓 慰 萎蟻蠅伪蟼 蟿畏蟼 喂蟽蟿慰蟻委伪蟼 渭伪蟼. 螒未喂维蠁慰蟻慰蟼,伪蟽蠀谓蔚委未畏蟿慰蟼,尾慰位蔚渭苇谓慰蟼 魏伪喂 维蟺蟻伪纬慰蟼 纬喂伪 蟿慰 魏伪位蠈 蟿蠅谓 维位位蠅谓. 螆谓伪蟼 蔚纬蠅魏蔚谓蟿蟻喂魏蠈蟼 蟺蟻委纬魏喂蟺伪蟼,未喂伪蠁胃慰蟻苇伪蟼 蟽蠅渭维蟿蠅谓 魏伪喂 蠄蠀蠂蠋谓.
螆谓伪蟼 伪魏蠈渭伪 蔚纬魏位畏渭伪蟿委伪蟼 蟺蟻慰蟽蟿伪蟿蔚蠀渭苇谓慰蟼 伪蟺慰 蟿畏谓 蠀蠄畏位萎 魏慰喂谓蠅谓委伪 渭蔚 蔚蠂苇纬纬蠀伪 蟿慰蠀蟼 魏位畏蟻慰谓慰渭喂魏慰蠉蟼 蟿委蟿位慰蠀蟼 蟿喂渭萎蟼 魏伪喂 魏伪蟿伪尉委蠅蟽畏蟼 魏伪喂 蟿畏谓 渭蔚纬维位畏 蟺蔚蟻喂慰蠀蟽委伪.
螐蟽蟺慰蠀...伪蟻蠂委味蔚喂 谓伪 蟺喂蟽蟿蔚蠉蔚喂 蟽蟿慰谓 蔚伪蠀蟿蠈 蟿慰蠀. 螐蟽蟺慰蠀...苇蟺伪蠄蔚 谓伪 蟺喂蟽蟿蔚蠉蔚喂 蟽蟿慰蠀蟼 维位位慰蠀蟼 魏伪喂 蟽蟿畏谓 纬谓蠋渭畏 蟿慰蠀蟼. 螐蟽蟺慰蠀...蟽蟿伪渭维蟿畏蟽蔚 谓伪 伪蟽蠂慰位蔚委蟿伪喂 渭蔚 蟿伪 蔚蟺喂魏蟻喂蟿喂魏维 蟽蠂蠈位喂伪 蟿畏蟼 芦魏伪位萎蟼禄 魏慰喂谓蠅谓委伪蟼 魏伪喂 蔚谓伪谓蟿喂蠋胃畏魏蔚 蟽蟿慰 蔚纬蠋 蟿慰蠀.
螝维蟺慰蠀 蔚魏蔚委 尉蔚魏喂谓维蔚喂 蟿慰 蟿伪尉委未喂 蟿慰蠀 纬喂伪 蟿畏谓 蟺蟻慰蟽蠅蟺喂魏萎 蟿慰蠀 螒谓维蟽蟿伪蟽畏. 螘蟺蔚喂未萎 畏 螒谓维蟽蟿伪蟽畏 蔚委谓伪喂 蟺蟻慰蟽蠅蟺喂魏萎 魏伪喂 渭蠈谓慰, 畏 蔚蟺伪谓维蟽蟿伪蟽畏 蔚委谓伪喂 蟽蠀位位慰纬喂魏萎 蠈渭蠅蟼 未蔚谓 位蠀蟿蟻蠋谓蔚喂 魏伪谓苇谓伪谓 蔚维谓 未蔚谓 蠀蟺维蟻蠂蔚喂 蠀蟺伪蟻尉喂伪魏萎 蟽蠀谓蔚委未畏蟽畏 蟽蔚 伪蟿慰渭喂魏蠈 蔚蟺委蟺蔚未慰.
螘蠁伪位蟿萎蟻喂慰 蟿慰蠀 慰 苇蟻蠅蟿伪蟼 魏伪喂 渭喂伪 纬蠀谓伪委魏伪 蟺慰蠀 魏伪蟿维谓蟿畏蟽蔚 蟺蠈蟻谓畏 渭蔚蟿维 伪蟺慰 未喂魏萎 蟿慰蠀 蟽蠀谓伪委谓蔚蟽畏.
桅蟿维谓蔚喂 蟽蟿慰 蟽畏渭蔚委慰 渭畏未苇谓 魏伪喂 尉蔚魏喂谓维蔚喂 伪蟺慰 蟿畏谓 伪蟻蠂萎. 螠蔚 纬谓蠋渭慰谓伪 蟿畏谓 蟺蟻伪纬渭伪蟿喂魏蠈蟿畏蟿伪 蟺慰蠀 蔚尉伪魏慰位慰蠀胃蔚委 谓伪 魏蟻伪蠀纬维味蔚喂 魏伪喂 渭蔚 苇谓伪谓 未蠉蟽魏慰位慰 未蟻蠈渭慰 蟺蟻慰蟽蠅蟺喂魏萎蟼 蔚渭蟺蔚喂蟻委伪蟼 蟺慰蠀 慰未畏纬蔚委 蟽蟿畏谓 螒谓维蟽蟿伪蟽畏.
螉蟽蠅蟼 魏维蟺慰喂蔚蟼 蠁慰蟻苇蟼 谓伪 蔚委谓伪喂 蟺位苇慰谓 伪蟻纬维. 螉蟽蠅蟼 蟿伪 蠁慰蟻蟿委伪 蟺慰蠀 魏维蟺慰蟿蔚 萎蟿伪谓 畏 伪蟺位萎 魏伪胃畏渭蔚蟻喂谓蠈蟿畏蟿伪 谓伪 蔚委谓伪喂 蟿蠋蟻伪 伪蟽萎魏蠅蟿伪.
螉蟽蠅蟼 蠁慰尾畏胃慰蠉渭蔚 谓伪 魏蟻委谓慰蠀渭蔚 蟿慰 谓蠈畏渭伪 蟿畏蟼 味蠅萎蟼.
螌渭蠅蟼 蠈蟺慰喂慰蟼 胃苇位蔚喂 谓伪 味萎蟽蔚喂 伪位畏胃喂谓维 胃伪 蟽蠀纬魏蟻慰蠀蟽蟿蔚委 伪谓伪蟺蠈蠁蔚蠀魏蟿伪 渭蔚 蟿慰 蠀蟺伪蟻尉喂伪魏蠈 蟺蔚蟻喂蔚蠂蠈渭蔚谓慰 伪蟺苇谓伪谓蟿喂 蟽蟿畏谓 魏慰喂谓蠅谓委伪.
危魏慰蟺蠈蟼 渭伪蟼 蔚委谓伪喂 畏 蟽畏渭伪蟽委伪 蟿畏蟼 蔚蟺喂位慰纬萎蟼 魏伪喂 蟿慰 谓蠈畏渭伪 蟺慰蠀 胃蔚位慰蠀渭蔚 谓伪 味萎蟽慰蠀渭蔚 渭苇蟽伪 伪蟺慰 蟿喂蟼 蟺蟻维尉蔚喂蟼 渭伪蟼.
韦喂 维位位慰 谓伪 蟺蠅 纬喂鈥櫸毕呄勏� 蟿慰 魏伪蟿伪纬纬蔚位蟿喂魏蠈 尾喂尾位委慰 蟺慰蠀 伪蠁慰蟻委味蔚喂 魏维胃蔚 蔚委未慰蠀蟼 未蔚蟽蟺慰蟿喂蟽渭蠈;
螖螜螒螔螒危韦螘 韦螣
螝伪位萎 伪谓维纬谓蠅蟽畏!
螤慰位位慰蠉蟼 伪蟽蟺伪蟽渭慰蠉蟼.
芦螣蟿伪谓 未喂伪尾维味蔚喂蟼 韦慰蠀蟻纬魏喂苇谓喂蔚蠁 尉苇蟻蔚喂蟼 蠈蟿喂 未喂伪尾维味蔚喂蟼 韦慰蠀蟻纬魏喂苇谓蔚蠁. 螣蟿伪谓 蠈渭蠅蟼 未喂伪尾维味蔚喂蟼 韦慰位蟽蟿蠈喂, 伪蟻蠂委味蔚喂蟼 魏伪喂 未蔚谓 渭蟺慰蟻蔚委蟼 谓伪 蟽蟿伪渭伪蟿萎蟽蔚喂蟼禄.
螆谓伪 蠀蟺苇蟻慰蠂慰,伪谓伪蟿蟻蔚蟺蟿喂魏蠈 渭蠀胃喂蟽蟿蠈蟻畏渭伪 纬蔚渭维蟿慰 慰蟻纬萎 魏伪喂 蟺维胃慰蟼 魏伪喂 伪纬维蟺畏 纬喂伪 蟿慰谓 蟽蠀谓维谓胃蟻蠅蟺慰 蟺慰蠀 伪谓伪蠁苇蟻蔚蟿伪喂 蟽蟿畏 渭慰谓伪蠂喂魏萎 蟺慰蟻蔚委伪 蟺蟻慰蟼 蟿畏谓 螒螡螒危韦螒危螚.
韦畏谓 伪谓维蟽蟿伪蟽畏 蠅蟼 苇谓谓慰喂伪 蟺蟻慰蟽蠅蟺喂魏萎蟼 魏维胃伪蟻蟽畏蟼,蟽蠀谓蔚喂未畏蟿慰蟺慰委畏蟽畏蟼 魏伪喂 渭慰谓伪蠂喂魏慰蠉 蟿伪尉喂未喂慰蠉.
螢蔚魏喂谓维渭蔚 伪蟺慰 蟿畏谓 魏伪位慰蟽蠉谓畏 魏伪喂 蟿畏谓 伪纬谓蠈蟿畏蟿伪 蟿畏蟼 蠄蠀蠂萎蟼 渭伪蟼 蟺蔚蟻谓维渭蔚 渭苇蟽伪 伪蟺慰 蟿畏谓 未喂伪蠁胃慰蟻维,蟿畏谓 伪未喂伪蠁慰蟻委伪 魏伪喂 蟿畏谓 伪位位慰委蠅蟽畏 蟿畏蟼 蟺蟻慰蟽蠅蟺喂魏蠈蟿畏蟿伪蟼 魏伪喂 魏伪蟿伪位萎纬慰蠀渭蔚 蟺维位喂 蟽蟿畏谓 蠀蟺苇蟻蟿伪蟿畏 伪蟻蔚蟿萎 蟿畏蟼 伪蟿慰渭喂魏萎蟼 蔚位蔚蠀胃蔚蟻委伪蟼 蠁蟿维谓慰谓蟿伪蟼 蟽蟿畏谓 螒谓维蟽蟿伪蟽畏.
螚 螒谓维蟽蟿伪蟽畏 蔚委谓伪喂 伪蠀蟿伪蟺维蟻谓畏蟽畏 锟斤拷伪喂 渭蔚蟿维位位伪尉畏. 螘委谓伪喂 伪蟺慰蟿慰尉委谓蠅蟽畏 蟿畏蟼 蠉蟺伪蟻尉畏 渭伪蟼 伪蟺慰 魏伪蟿伪蟽蟿维蟽蔚喂蟼 魏伪喂 蟿蟻蠈蟺慰蠀蟼 味蠅萎蟼.
韦伪 位蠈纬喂伪 魏伪喂 慰喂 蟽魏苇蠄蔚喂蟼 蟿慰蠀 韦慰位蟽蟿蠈喂 渭慰喂维味慰蠀谓 蟿蠈蟽慰 蔚蟺委魏伪喂蟻伪 魏伪喂 蟺蟻慰蠁畏蟿喂魏维 蟺慰蠀 纬委谓慰谓蟿伪喂 蟿蟻慰渭伪魏蟿喂魏维.
危蟿畏谓 蔚蟺慰蠂萎 蟿慰蠀 畏 蟺蟻伪纬渭伪蟿喂魏蠈蟿畏蟿伪 魏蟻伪蠀纬维味蔚喂 伪谓伪蟿蟻喂蠂喂伪蟽蟿喂魏维 魏伪喂 蟽蠀谓蔚蠂蠈渭蔚谓伪.
螣 位伪蠈蟼 蟺慰蠀 伪蟻纬慰蟺蔚胃伪委谓蔚喂 渭苇蟽伪 蟽蟿畏 蠁蟿蠋蠂蔚喂伪 魏伪喂 蟿喂蟼 蟽蟿蔚蟻萎蟽蔚喂蟼.
螣喂 伪纬蟻蠈蟿蔚蟼 蟺慰蠀 蟽伪蟺委味慰蠀谓 渭蔚蟻蠈谓蠀蠂蟿伪 未慰蠀位蔚蠉慰谓蟿伪蟼 蟺维谓蠅 蟽蟿畏 纬畏 蟺慰蠀 未蔚谓 蟿慰蠀蟼 伪谓萎魏蔚喂. 螤慰蠀 魏伪蟻蟺委味蔚喂 伪蟺慰 蟿慰谓 喂未蟻蠋蟿伪 魏伪喂 蟿慰 伪委渭伪 蟿慰蠀蟼 伪位位维 蟿慰 魏苇蟻未慰蟼 伪谓萎魏蔚喂 蟽蟿慰蠀蟼 纬伪喂慰魏蟿萎渭慰谓蔚蟼 魏伪喂 蟽蟿慰蠀蟼 维蟻蠂慰谓蟿蔚蟼.
韦伪 蟺伪喂未喂维 蟽尾萎谓慰蠀谓 伪蟺慰 伪蟻蟻蠋蟽蟿喂蔚蟼 魏伪喂 蟺蔚委谓伪.
螣喂 纬蠀谓伪委魏蔚蟼 未慰蠀位蔚蠉慰蠀谓 蠀蟺苇蟻渭蔚蟿蟻伪 魏伪喂 魏伪蟿伪蟻蟻苇慰蠀谓 蟽蠅渭伪蟿喂魏维 魏伪喂 蠄蠀蠂慰位慰纬喂魏维.
螣喂 纬苇蟻慰喂 蠀蟺慰蠁苇蟻慰蠀谓 魏伪喂 蠀蟺慰渭苇谓慰蠀谓.
螣喂 蠁蠀位伪魏苇蟼 蔚委谓伪喂 纬蔚渭维蟿蔚蟼 蠁蟿蠅蠂慰蠉蟼 蔚纬魏位畏渭伪蟿委蔚蟼 位伪蠆魏蠋谓 蟽蟿蟻蠅渭维蟿蠅谓 蟺慰蠀 蟿喂蟼 蟺喂慰 蟺慰位位苇蟼 蠁慰蟻苇蟼 伪未委魏蠅蟼 魏伪蟿伪未喂魏维味慰谓蟿伪喂 魏伪喂 蔚尉慰蟻委味慰谓蟿伪喂.
韦慰 蟽蠉蟽蟿畏渭伪 未喂魏伪喂慰蟽蠉谓畏蟼 蟺喂慰 未喂蔚蠁胃伪蟻渭苇谓慰 伪蟺慰 蟺慰蟿苇.
螣喂 蟺慰位位慰委 伪蟺慰蠁苇蟻慰蠀谓 魏伪喂 蠀蟺慰蠁苇蟻慰蠀谓.
螣喂 位委纬慰喂 魏伪蟻蟺蠋谓慰谓蟿伪喂 魏伪喂 蔚魏渭蔚蟿伪位位蔚蠉慰谓蟿伪喂 伪蟽蠀谓蔚委未畏蟿伪.
螌蟿伪谓 慰 位伪蠈蟼 蟺蔚胃伪委谓蔚喂 伪蟺慰 伪谓苇蠂蔚喂伪 魏伪喂 伪未喂魏委伪 慰喂 苇蠂慰谓蟿蔚蟼 魏伪喂 魏伪蟿苇蠂慰谓蟿蔚蟼 伪蟺慰位伪渭尾维谓慰蠀谓 蠈位伪 蟿伪 伪纬伪胃维 魏伪喂 伪蟽蠂慰位慰蠉谓蟿伪喂 渭蔚 蟿畏谓 伪谓委伪 蟺慰蠀 蟿慰蠀蟼 蟺蟻慰魏伪位蔚委 畏 维谓蔚蟽畏 魏伪喂 蟿慰 蠂蟻萎渭伪.
危蟿畏 未喂魏萎 渭伪蟼 蔚蟺慰蠂萎 渭蔚 蟿畏谓 伪位渭伪蟿蠋未畏 维谓慰未慰 蟿慰蠀 尾喂慰蟿喂魏慰蠉 蔚蟺喂蟺苇未慰蠀 慰喂 位委纬慰喂 伪谓蠈畏蟿慰喂 魏伪喂 维蠂蟻畏蟽蟿慰喂 蠂蟿委味慰蠀谓 蟺慰位蠀蟿苇位蔚喂伪 魏伪喂 蟺伪委味慰蠀谓 蟿慰 蟺伪喂蠂谓委未喂 蟿慰蠀 蟺慰位苇渭慰蠀 魏伪喂 蟿畏蟼 蟿蟻慰渭慰魏蟻伪蟿委伪蟼 渭蔚 蠈蟺位伪 蟿畏谓 蔚尉慰蠀蟽委伪 魏伪喂 蟿慰 魏苇蟻未慰蟼.
螒蟺蠋蟿蔚蟻慰蟼 蟽魏慰蟺蠈蟼 蟿慰 蠂蟻萎渭伪 魏伪喂 畏 蠀蟺慰未慰蠉位蠅蟽畏 渭伪味蠋谓.
螌位伪 伪蠀蟿维 蟿畏谓 蠋蟻伪 蟺慰蠀 蟺伪喂未喂维 蟺蔚胃伪委谓慰蠀谓 伪蟺慰 伪蟽喂蟿委伪 魏伪喂 位伪慰委 蟺谓委纬慰谓蟿伪喂 蟽蟿慰 伪委渭伪 蟿慰蠀蟼 蟽蔚 蔚谓伪 蟺慰位蔚渭喂魏蠈 蟽魏畏谓喂魏蠈 蠂蠅蟻委蟼 苇位蔚慰蟼.
螆谓伪蟼 蟿苇蟿慰喂慰蟼 维谓胃蟻蠅蟺慰蟼 蟿慰蠀 蟺位慰蠉蟿慰蠀 魏伪喂 蟿畏蟼 蟿蟻蠀蠁畏位蠈蟿畏蟿伪蟼 萎蟿伪谓 慰 萎蟻蠅伪蟼 蟿畏蟼 喂蟽蟿慰蟻委伪蟼 渭伪蟼. 螒未喂维蠁慰蟻慰蟼,伪蟽蠀谓蔚委未畏蟿慰蟼,尾慰位蔚渭苇谓慰蟼 魏伪喂 维蟺蟻伪纬慰蟼 纬喂伪 蟿慰 魏伪位蠈 蟿蠅谓 维位位蠅谓. 螆谓伪蟼 蔚纬蠅魏蔚谓蟿蟻喂魏蠈蟼 蟺蟻委纬魏喂蟺伪蟼,未喂伪蠁胃慰蟻苇伪蟼 蟽蠅渭维蟿蠅谓 魏伪喂 蠄蠀蠂蠋谓.
螆谓伪蟼 伪魏蠈渭伪 蔚纬魏位畏渭伪蟿委伪蟼 蟺蟻慰蟽蟿伪蟿蔚蠀渭苇谓慰蟼 伪蟺慰 蟿畏谓 蠀蠄畏位萎 魏慰喂谓蠅谓委伪 渭蔚 蔚蠂苇纬纬蠀伪 蟿慰蠀蟼 魏位畏蟻慰谓慰渭喂魏慰蠉蟼 蟿委蟿位慰蠀蟼 蟿喂渭萎蟼 魏伪喂 魏伪蟿伪尉委蠅蟽畏蟼 魏伪喂 蟿畏谓 渭蔚纬维位畏 蟺蔚蟻喂慰蠀蟽委伪.
螐蟽蟺慰蠀...伪蟻蠂委味蔚喂 谓伪 蟺喂蟽蟿蔚蠉蔚喂 蟽蟿慰谓 蔚伪蠀蟿蠈 蟿慰蠀. 螐蟽蟺慰蠀...苇蟺伪蠄蔚 谓伪 蟺喂蟽蟿蔚蠉蔚喂 蟽蟿慰蠀蟼 维位位慰蠀蟼 魏伪喂 蟽蟿畏谓 纬谓蠋渭畏 蟿慰蠀蟼. 螐蟽蟺慰蠀...蟽蟿伪渭维蟿畏蟽蔚 谓伪 伪蟽蠂慰位蔚委蟿伪喂 渭蔚 蟿伪 蔚蟺喂魏蟻喂蟿喂魏维 蟽蠂蠈位喂伪 蟿畏蟼 芦魏伪位萎蟼禄 魏慰喂谓蠅谓委伪蟼 魏伪喂 蔚谓伪谓蟿喂蠋胃畏魏蔚 蟽蟿慰 蔚纬蠋 蟿慰蠀.
螝维蟺慰蠀 蔚魏蔚委 尉蔚魏喂谓维蔚喂 蟿慰 蟿伪尉委未喂 蟿慰蠀 纬喂伪 蟿畏谓 蟺蟻慰蟽蠅蟺喂魏萎 蟿慰蠀 螒谓维蟽蟿伪蟽畏. 螘蟺蔚喂未萎 畏 螒谓维蟽蟿伪蟽畏 蔚委谓伪喂 蟺蟻慰蟽蠅蟺喂魏萎 魏伪喂 渭蠈谓慰, 畏 蔚蟺伪谓维蟽蟿伪蟽畏 蔚委谓伪喂 蟽蠀位位慰纬喂魏萎 蠈渭蠅蟼 未蔚谓 位蠀蟿蟻蠋谓蔚喂 魏伪谓苇谓伪谓 蔚维谓 未蔚谓 蠀蟺维蟻蠂蔚喂 蠀蟺伪蟻尉喂伪魏萎 蟽蠀谓蔚委未畏蟽畏 蟽蔚 伪蟿慰渭喂魏蠈 蔚蟺委蟺蔚未慰.
螘蠁伪位蟿萎蟻喂慰 蟿慰蠀 慰 苇蟻蠅蟿伪蟼 魏伪喂 渭喂伪 纬蠀谓伪委魏伪 蟺慰蠀 魏伪蟿维谓蟿畏蟽蔚 蟺蠈蟻谓畏 渭蔚蟿维 伪蟺慰 未喂魏萎 蟿慰蠀 蟽蠀谓伪委谓蔚蟽畏.
桅蟿维谓蔚喂 蟽蟿慰 蟽畏渭蔚委慰 渭畏未苇谓 魏伪喂 尉蔚魏喂谓维蔚喂 伪蟺慰 蟿畏谓 伪蟻蠂萎. 螠蔚 纬谓蠋渭慰谓伪 蟿畏谓 蟺蟻伪纬渭伪蟿喂魏蠈蟿畏蟿伪 蟺慰蠀 蔚尉伪魏慰位慰蠀胃蔚委 谓伪 魏蟻伪蠀纬维味蔚喂 魏伪喂 渭蔚 苇谓伪谓 未蠉蟽魏慰位慰 未蟻蠈渭慰 蟺蟻慰蟽蠅蟺喂魏萎蟼 蔚渭蟺蔚喂蟻委伪蟼 蟺慰蠀 慰未畏纬蔚委 蟽蟿畏谓 螒谓维蟽蟿伪蟽畏.
螉蟽蠅蟼 魏维蟺慰喂蔚蟼 蠁慰蟻苇蟼 谓伪 蔚委谓伪喂 蟺位苇慰谓 伪蟻纬维. 螉蟽蠅蟼 蟿伪 蠁慰蟻蟿委伪 蟺慰蠀 魏维蟺慰蟿蔚 萎蟿伪谓 畏 伪蟺位萎 魏伪胃畏渭蔚蟻喂谓蠈蟿畏蟿伪 谓伪 蔚委谓伪喂 蟿蠋蟻伪 伪蟽萎魏蠅蟿伪.
螉蟽蠅蟼 蠁慰尾畏胃慰蠉渭蔚 谓伪 魏蟻委谓慰蠀渭蔚 蟿慰 谓蠈畏渭伪 蟿畏蟼 味蠅萎蟼.
螌渭蠅蟼 蠈蟺慰喂慰蟼 胃苇位蔚喂 谓伪 味萎蟽蔚喂 伪位畏胃喂谓维 胃伪 蟽蠀纬魏蟻慰蠀蟽蟿蔚委 伪谓伪蟺蠈蠁蔚蠀魏蟿伪 渭蔚 蟿慰 蠀蟺伪蟻尉喂伪魏蠈 蟺蔚蟻喂蔚蠂蠈渭蔚谓慰 伪蟺苇谓伪谓蟿喂 蟽蟿畏谓 魏慰喂谓蠅谓委伪.
危魏慰蟺蠈蟼 渭伪蟼 蔚委谓伪喂 畏 蟽畏渭伪蟽委伪 蟿畏蟼 蔚蟺喂位慰纬萎蟼 魏伪喂 蟿慰 谓蠈畏渭伪 蟺慰蠀 胃蔚位慰蠀渭蔚 谓伪 味萎蟽慰蠀渭蔚 渭苇蟽伪 伪蟺慰 蟿喂蟼 蟺蟻维尉蔚喂蟼 渭伪蟼.
韦喂 维位位慰 谓伪 蟺蠅 纬喂鈥櫸毕呄勏� 蟿慰 魏伪蟿伪纬纬蔚位蟿喂魏蠈 尾喂尾位委慰 蟺慰蠀 伪蠁慰蟻委味蔚喂 魏维胃蔚 蔚委未慰蠀蟼 未蔚蟽蟺慰蟿喂蟽渭蠈;
螖螜螒螔螒危韦螘 韦螣
螝伪位萎 伪谓维纬谓蠅蟽畏!
螤慰位位慰蠉蟼 伪蟽蟺伪蟽渭慰蠉蟼.
May 30, 2023
鬲鬲賳丕賵賱 丕賱乇賵丕賷丞 賯氐丞 丕賱兀賲賷乇听 賳賷賰賱賷賳丿賵賮 賵賴賵 卮丕亘 賲賳 胤亘賯丞 丕賱賳亘賱丕亍 貙 賵賰丕鬲乇賷賳 賲丕爻賱賵賮丕 丕賱賮鬲丕丞 丕賱賮賯賷乇丞 丕賱賷鬲賷賲丞 丕賱鬲賷 賰丕賳鬲听 鬲賯賷賲 賲毓 禺丕賱鬲賷賴 賮噩賲毓鬲賴 亘賴丕 賮賶 丕賱亘丿丕賷丞听 毓賱丕賯丞 丨亘 亘乇賷卅丞 賮賶 賵賯鬲 賰丕賳鬲 丨賷丕丞 丕賱丕賲賷乇 丨賷丕丞 賴丕丿卅丞 賲賱賷卅丞 亘丕賱禺賷乇 丨鬲賶 丕賱鬲丨賯 亘丕賱噩賷卮 賮鬲睾賷乇 賰賱賷丕 賵鬲丨賵賱 丕賱丨亘 丕賱亘乇卅 賱卮賴賵丞 賵 爻賷胤乇鬲 丕賱兀賳丕 丕賱丨賷賵丕賳賷丞 毓賱賷賴 賮賷毓鬲丿賶 毓賱賷賴丕 賵賷鬲乇賰 賱賴 丕賱賲丕賱 賮鬲囟賷毓 丕賱賮鬲丕丞 賵鬲乇鬲賰亘 丕毓賲丕賱 賲賳丕賮賷丞 賱賱丕丿丕亘 貙 賵鬲賲乇 丕賱爻賳賵丕鬲 . 賵賷賳囟賲 丕賱兀賲賷乇 賱賴賷卅丞 丕賱賲丨賱賮賷賳 賮賶 兀丨丿 丕賱賲丨丕賰賲 賵賮賶 兀丨丿 丕賱賲乇丕鬲听 賷鬲賲 廿丿禺丕賱 賮鬲丕鬲賷賳 賵乇噩賱 賲鬲賴賲賷賳 亘噩乇賷賲丞 賯鬲賱 賵賷鬲賮丕噩兀 亘兀賳 賰丕鬲乇賷賳 賵丕丨丿丞 賲賳賴賲 賵賯丿 兀鬲賴賲鬲 亘噩乇賷賲丞 賯鬲賱 賵賷鬲毓乇賮 毓賱賶 賲丕丨丿孬 賱賴丕 賵賷鬲亘賷賳 賲丿賶 丕賱囟乇乇 丕賱匕賶 爻亘亘賴 賵兀賳 爻賱爻賱丞 丕賱賲丌爻賶 丕賱鬲賶 鬲毓乇囟鬲 賱賴丕 丕賱賮鬲丕丞 賰丕賳鬲 賲賳 氐賳毓 賷丿賴 賵亘乇睾賲 亘乇丕亍丞 丕賱賮鬲丕丞 賷丨丿孬 禺胤兀 賮賶 丕賱丨賰賲 賵鬲丿丕賳 丕賱賮鬲丕丞 賵賷鬲賲 丕賱丨賰賲 毓賱賷賴丕 亘丕賱爻噩賳 . 賮賷卮毓乇 賳賷賰賱丿賵賮 亘丕賱匕賳亘 賵鬲兀賳賷亘 丕賱囟賲賷乇 賵賷賯乇乇 丕賳 賷氐賱丨 丕禺胤兀卅賴 賮賷爻毓賶 丕賱賶 賱賯丕卅賴丕 賵賷胤賱亘 賲賳賴丕 丕賱毓賮賵 賵 賷毓乇囟 毓賱賷賴丕 丕賱夭賵丕噩 . 賵賷亘丿兀 賮賶 賲丨丕賵賱丕鬲 賱鬲睾賷乇 丕賱丨賰賲 賵丕孬亘丕鬲 亘乇丕卅鬲賴丕 .
賵胤亘毓丕 賱丕賷賰鬲賮賷 鬲賵賱爻鬲賵賶 亘兀賳 賷鬲丨丿孬 賮賶 賯囟賷丞 賵丕丨丿丞 賮賱賲 賷賰鬲賮賶 亘毓乇囟 賯氐丞 丕賱賮鬲丕丞丕賱亘爻賷胤丞 賵丕賱兀賲賷乇 賮賷鬲毓乇囟 亘丿丕賷丞 亘丕賱胤亘毓 賱兀丨賰丕賲 丕賱賯囟丕亍 賵丕賱馗賱賲 丕賱匕賶 賷賯毓 兀丨賷丕賳丕 貙
賵兀孬賳丕亍 賲丨丕賵賱丞 丕賱兀賲賷乇 賱鬲睾賷賷乇 丕賱丨賰賲 毓賱賷賴丕 賷亘丿兀 賮賶 丕賱賳馗乇 賱賱賲噩鬲賲毓 丕賱匕賶 鬲乇毓乇毓 賮賷賴 亘卮賰賱 賲禺鬲賱賮
賱賯丿 丕氐亘丨 丕賱丕賲賷乇 賳賷賰賱賷賳丿賵賮 卮丿賷丿 丕賱丕卮賲卅夭丕夭 賲賳 丕賱賲噩鬲賲毓 丕賱匕賶 卮亘 賵鬲乇毓乇毓 賵鬲孬賯賮 賮賷 兀丨囟丕賳賴 匕賱賰 丕賱賲噩鬲賲毓 丕賱匕賶 賷鬲馗丕賴乇 亘兀賳賴 賱丕賷乇賶 丌賱丕賲 兀賱賵賮 賵丕賱賵賮 丕賱賳丕爻 賰賷 賷賳毓賲 賵丨丿賴 亘賲亘丕賴噩 丕賱丨賷丕丞 賵賲鬲毓賴丕 賱賯丿 賰丕賳 卮丿賷丿 丕賱丕賯鬲賳丕毓 賲賳 兀賳 噩賲賷毓 賲賳 賷囟賲賴賲 匕賱賰 丕賱賲噩鬲賲毓 貙 毓丕噩夭賵賳 毓賳 丕丿乇丕賰 賲丕賮賷 丕賱丨賷丕丞 賲賳 亘丐爻 賵賲亘賱睾 賲丕賮賷賴丕 賲賳 賯爻賵丞. 丕賳賴 丕賱丌賳 賱丕賷爻鬲胤賷毓 廿賯丕賲丞 兀賶 毓賱丕賯丞 賲毓 兀丨丿 兀賮乇丕丿 賴匕丕 丕賱賲噩鬲賲毓 丿賵賳 兀賳 賷丨爻 賵禺夭 丕賱囟賲賷乇
孬賲 鬲毓乇囟 賱兀丨賵丕賱 丕賱爻噩賵賳 賵丕賱賲爻丕噩賷賳 賵亘丿兀 賷乇賶 賲丿賶 丕賱馗賱賲 賱兀卮禺丕氐 爻噩賳賵丕 賵卮乇丿賵丕 賵毓匕亘賵丕 賱賷爻 賱賲禺丕賱賮鬲賴賲 丕賱賯賵丕賳賷賳 丕賱丕爻丕爻賷丞 賵丕賳賲丕 賱兀賳賴賲 丨噩乇 毓孬乇丞 賮賶 爻亘賷賱 賰亘丕乇 丕賱賲賵馗賮賷賳 賵丕賱丕睾賳賷丕亍 丕賱匕賷賳 賷乇賷丿賵賳 丕賳 賷賳毓賲賵丕 賲胤賲卅賳賷賳 亘丕賱孬乇賵丕鬲 丕賱鬲賶 賷賳賴亘賵賴丕 賲賳 丕賱卮毓亘 .
賰丕賳 兀賵賱卅賰 丕賱鬲毓爻丕亍 賷孬賷乇賵賳 丕卮賲卅夭丕夭賴 賵賱賰賳賴 丕卮賲卅夭丕夭 賱丕賷禺鬲賱賮 噩賵賴乇賴 賮賷 卮卅 毓賲丕 賷孬賷乇賴 賮賷 賳賮爻賴 睾賷乇賴賲听 賲賳 丕賱亘賱賷丿賷賳 丕賱匕賷賳 賷乇丕賴賲 禺丕乇噩 丕賱爻噩賳 亘孬賷丕亘 賮丕禺乇丞 賵鬲夭賷賳 氐丿賵乇賴賲 兀賵爻賲丞 賱丕賲毓丞 貙 賱賲丕匕丕 賷爻噩賳 兀賵賱卅賰 丕賱亘丐爻丕亍 賮賶 丨賷賳 賷馗賱 賲賳 賱丕賷禺鬲賱賮 毓賳賴賲 賮賷 卮賶 賷爻賷乇 賮賷 丕賱兀乇囟 賲乇丨丕 兀賰孬乇 賲賳 匕賱賰
听"賱賲 賷賰賳 賷丨爻亘 丨爻丕亘丕 賱賱賳馗乇賷丞 丕賱賯丕卅賱丞 亘兀賳 賲賳 丕賱兀賮囟賱 丕賳 賷亘乇兀 毓卮乇丞 賲噩乇賲賷賳 賲賳 兀賳 賷丿丕賳 亘乇卅 賵丕丨丿 . 賵賰丕賳 丕賱賵丕賯毓 賴賵 丕賱毓賰爻 . 丕匕 丕賳賴賲 賰丕賳賵丕 賷賱賯賵賳 賮賶 爻噩賵賳賴賲 亘毓卮乇 兀亘乇賷丕亍 賰賷 賷賯氐賵丕 毓賳 丕賱賲噩鬲賲毓 賲噩乇賲丕 賵丕丨丿丕 貙 賰賲丕 賷丨丿孬 賮賶 丕賱毓賲賱賷丕鬲 丕賱噩乇丕丨賷丞 丕匕 賷毓賲丿 丕賱賶 丕爻鬲卅氐丕賱 亘囟毓丞 賲賳 丕賱噩夭亍 丕賱爻賱賷賲 毓賳丿賲丕 賷爻鬲兀氐賱 毓囟賵亍 賲賵亘賵亍
賵鬲毓乇囟 丕賷囟丕听 賱賱賲鬲賴賲賷賳 丕賱爻賷丕爻賷賳 賵賲丕賷賱丕賯賵賳賴 賲賳 馗賱賲 賵鬲毓爻賮 賮賷丿乇噩 賯氐氐 賰孬賷乇丞 賵賯囟丕賷丕 兀卮禺丕氐 賰孬賷乇賷賳 丨鬲賶 鬲鬲賵賴 丕丨賷丕賳丕 亘賷賳賴賲 貙 賵乇賰夭 毓賱賶 丕賱卮禺氐賷丕鬲 丕賱亘乇賷卅丞 丕賱鬲賶 鬲夭噩 亘丕賱爻噩賳.
賵賰丕賳 賲賳 賳鬲賷噩丞 賵鬲兀孬賷乇 乇丐賷丞 賳賷賰賱丿賵賮 賱賱賲爻丕噩賷賳 毓賳 賯乇亘 賵爻賲丕毓賴 賱賲卮丕賰賱賴賲 賵賲馗丕賱賲賴賲
馗賴乇 賱賴 丕賳 賲噩乇丿 賲毓乇賮丞 丕賱廿賳爻丕賳 亘兀賳 賴賳丕賰 兀賯賵丕賲丕 賮賶 噩賴丞 賲賳 丕賱丿賳賷丕 賯乇賷亘丞 兀賵 亘毓賷丿丞 賷賳夭賱賵賳 亘廿禺賵丕賳賴賲 兀賳賵丕毓丕 卮鬲賷 賲賳 丕賱毓匕丕亘 賵丕賱丌賱丕賲 賵丕賱廿匕賱丕賱 兀賲乇 賷禺鬲賱賮 毓賳 賲卮丕賴丿丞 匕賱賰 亘兀賲 丕賱毓賷賳 爻丕毓丞 亘毓丿 爻丕毓丞 賵賷賵賲丕 廿孬乇 賷賵賲 禺賱丕賱 孬賱丕孬丞 兀卮賴乇
賮賱丕丨馗 賵鬲賵氐賱 丕賱賶 賰孬賷乇 賲賳 丕賱丕賲賵乇 賲賳賴丕 :
乇丕賶 丕賳 賮賶 丿賵丕賲 鬲毓乇賷囟 賴丐賱丕亍 賱禺胤乇 丕賱兀賲乇丕囟 賵丕賱賲賵鬲 賲丕 賷毓丿賴賲 賱丨丕賱丞 賳賮爻賷丞 賷乇賶 賮賷賴丕 賳賮爻賴貙兀賮囟賱賴賲 賵兀爻賲丕賴賲 禺賱賯丕 賲丿賮賵毓丕 亘睾乇賷夭丞 丨亘 丕賱亘賯丕亍 賱賱賯賷丕賲 亘兀賰孬乇 丕賱兀毓賲丕賱 賯爻賵丞 賵囟毓丞 賵鬲亘乇賷乇賴丕 兀賲丕賲 囟賲賷乇賴 .
賰賲丕 賱丕丨馗 丕賳 丕噩亘丕乇賴賲 毓賱賶 賲毓丕卮乇丞 乇賮丕賯 丕賱爻賵亍 貙 賰丕賱賯鬲賱丞 賵丕賱賱氐賵氐 賵賲賵賯丿賷 丕賱丨乇丕卅賯 賷毓乇囟賴賲 賱賱毓丿賵賷 亘丕賱賮爻丕丿.
禺賱氐 丕禺賷乇丕 廿賱賶 丕賳 丕賱賲毓丕賲賱丞 丕賱鬲賷 賷毓丕賲賱賵賳 亘賴丕 賵鬲胤亘賷賯 賲禺鬲賱賮 丕賱廿噩乇丕亍丕鬲 丕賱乇賴賷亘丞 毓賱賷賴賲 ..... 賯丿 賷亘鬲睾賷 賲賳 賰賱 匕賱賰 丕賯賳丕毓 賴丐賱丕亍 亘丕賳 噩賲賷毓 賲馗丕賴乇 丕賱毓賳賮 賵丕賱賯爻賵丞 賱賷爻鬲 賲賳 丕賱兀賲賵乇 賵丕賱兀毓賲丕賱 丕賱丕賷 賱丕賷賳亘睾賷 賲賳毓賴丕 賮丨爻亘 貙 賵廿賳賲丕 賴賶 賲賲丕 賷噩亘 兀賳 賷賳氐 丕賱賯丕賳賵賳 毓賱賷賴丕 賱賮丕卅丿鬲賴丕
賵鬲毓乇囟 丕賷囟丕 賱毓賱丕賯丞 丕賱賲丕賱賰 賵丕賱賲夭丕乇毓賷賳 賵丕丨賵丕賱賴賲
賵亘賷賳 賲馗丕賴乇 丕賱賮賯乇 賵丕賱亘丐爻 賵丕賱賲乇囟 賱丿賶 丕賱賰孬賷乇賲賳 丕賱賯乇賵賷賷賳 賵丕乇丕亍 匕賵賶 丕賱賳賮賵匕 賵丕氐丨丕亘 丕賱賲丕賱 賮賶 匕賱賰
" 匕賱賰 丕賱賲噩鬲賲毓 丕賱匕賷 賷鬲馗丕賴乇 亘兀賳賴 賱丕賷乇賷 丌賱丕賲 賵兀賱賵賮 丕賱賳丕爻 賰賷 賷賳毓賲 賵丨丿賴 亘賲亘丕賴噩 丕賱丨賷丕丞 賵賲鬲毓賴丕 . 賱賯丿 賰丕賳 卮丿賷丿 丕賱丕賯鬲賳丕毓 賲賳 丕賳 噩賲賷毓 賲賳 賷囟賲賴賲 匕賱賰 丕賱賲噩鬲賲毓 貙 毓丕噩夭賵賳 毓賳 丕丿乇丕賰 賲丕賮賷 丕賱丨賷丕丞 賲賳 亘丐爻 賵 賲亘賱睾 賲丕賮賷賴丕 賲賳 賯爻賵丞 "
毓賷亘 丕賱乇賵丕賷丞 丕賵賱丕听: 賰孬乇丞 丕賱卮禺氐賷丕鬲 賵丕賱賲賵丕囟賷毓 賵丕賱賯囟丕賷丕 賮卮毓乇鬲 賰孬賷乇丕 丕賳賶 鬲丕卅賴丞 賵卮毓乇鬲 丕丨賷丕賳丕 亘丕賱賲賱賱
听
孬丕賳賷丕 : 賯賱丞 丕賱噩夭亍 丕賱丿乇丕賲賶 賮賷賴丕 賮賯氐丞 賳賷賰賱丿賵賮 賵賲丕爻賱賵賮丕 丕賱鬲賶 賰賳鬲 丕馗賳 丕賳賴丕 爻鬲賰賵賳 丕賱賮賰乇丞 丕賱丕爻丕爻賷丞 賰丕賳鬲 賮賶 胤乇丨賴丕 賰兀賳賴丕 賮賰乇丞 孬丕賳賵賷丞 禺丕氐丞 賮賶 丕賱噩夭亍 丕賱孬丕賳賶 賲賳 丕賱乇賵丕賷丞 賮噩毓賱鬲 賲賳賴丕 丕賯乇亘 賱賰鬲丕亘 賱毓乇囟 丕賱丕乇丕亍 賵丕賱丕賮賰丕乇 賵丕賱鬲毓賱賷賯 毓賲丕 賷丨丿孬 丕賰孬乇 賲賳 賰賵賳賴丕 乇賵丕賷丞听
孬丕賱孬丕 : 毓丿賲 丕賱鬲乇賰賷夭 毓賱賶 丕馗賴丕乇 賲卮丕毓乇 賵丕賳賮毓丕賱丕鬲 丕賱卮禺氐賷丕鬲 賮賮賶 亘毓囟 丕賱丕賵賯丕鬲 禺丕氐丞 賲毓 賳賷賰賱丿賵賮 賵賲丕爻賱賵賮丕 賰賳鬲 丕鬲禺賷賱 賰賷賮 賰丕賳 爻賷賰賵賳 丕賱兀賲乇 賱賵 賰丕賳 丿賵爻鬲賵賷賮爻賰賶 賴賵 賲賳 賰鬲亘 毓賳賴賲 賰賷賮 賰丕賳 爻賷馗賴乇 丕賳賮毓丕賱 丕賱卮禺氐賷丕鬲 賵賯賱賯賴賲 賵鬲乇丿丿賴賲.
乇賵丕賷丞丕賳爻丕賳賷丞 貙 賮賰乇賷丞 貙 丕噩鬲賲丕毓賷丞
賰丕賳鬲 乇丨賱丞 賲乇賴賯丞 賱賰賳賴丕 丕賷囟丕 乇丨賱丞 乇丕卅毓丞 賵賱鬲賰賵賳 亘匕賱賰 孬丕賱孬 乇賵丕賷丞 丕賯乇丕賴丕 賱鬲賵賱爻鬲賵賶 賵毓賱賶 賲丕 丕毓鬲賯丿 孬丕賱孬 丕賰亘乇 丕毓賲丕賱賴
賵丕賱賶 賱賯丕亍 丌禺乇 毓夭賷夭賶 鬲賵賱爻鬲賵賶 馃ぉ馃槏
佗侃 / 佴 / 佗贍佗贍
賵胤亘毓丕 賱丕賷賰鬲賮賷 鬲賵賱爻鬲賵賶 亘兀賳 賷鬲丨丿孬 賮賶 賯囟賷丞 賵丕丨丿丞 賮賱賲 賷賰鬲賮賶 亘毓乇囟 賯氐丞 丕賱賮鬲丕丞丕賱亘爻賷胤丞 賵丕賱兀賲賷乇 賮賷鬲毓乇囟 亘丿丕賷丞 亘丕賱胤亘毓 賱兀丨賰丕賲 丕賱賯囟丕亍 賵丕賱馗賱賲 丕賱匕賶 賷賯毓 兀丨賷丕賳丕 貙
賵兀孬賳丕亍 賲丨丕賵賱丞 丕賱兀賲賷乇 賱鬲睾賷賷乇 丕賱丨賰賲 毓賱賷賴丕 賷亘丿兀 賮賶 丕賱賳馗乇 賱賱賲噩鬲賲毓 丕賱匕賶 鬲乇毓乇毓 賮賷賴 亘卮賰賱 賲禺鬲賱賮
賱賯丿 丕氐亘丨 丕賱丕賲賷乇 賳賷賰賱賷賳丿賵賮 卮丿賷丿 丕賱丕卮賲卅夭丕夭 賲賳 丕賱賲噩鬲賲毓 丕賱匕賶 卮亘 賵鬲乇毓乇毓 賵鬲孬賯賮 賮賷 兀丨囟丕賳賴 匕賱賰 丕賱賲噩鬲賲毓 丕賱匕賶 賷鬲馗丕賴乇 亘兀賳賴 賱丕賷乇賶 丌賱丕賲 兀賱賵賮 賵丕賱賵賮 丕賱賳丕爻 賰賷 賷賳毓賲 賵丨丿賴 亘賲亘丕賴噩 丕賱丨賷丕丞 賵賲鬲毓賴丕 賱賯丿 賰丕賳 卮丿賷丿 丕賱丕賯鬲賳丕毓 賲賳 兀賳 噩賲賷毓 賲賳 賷囟賲賴賲 匕賱賰 丕賱賲噩鬲賲毓 貙 毓丕噩夭賵賳 毓賳 丕丿乇丕賰 賲丕賮賷 丕賱丨賷丕丞 賲賳 亘丐爻 賵賲亘賱睾 賲丕賮賷賴丕 賲賳 賯爻賵丞. 丕賳賴 丕賱丌賳 賱丕賷爻鬲胤賷毓 廿賯丕賲丞 兀賶 毓賱丕賯丞 賲毓 兀丨丿 兀賮乇丕丿 賴匕丕 丕賱賲噩鬲賲毓 丿賵賳 兀賳 賷丨爻 賵禺夭 丕賱囟賲賷乇
孬賲 鬲毓乇囟 賱兀丨賵丕賱 丕賱爻噩賵賳 賵丕賱賲爻丕噩賷賳 賵亘丿兀 賷乇賶 賲丿賶 丕賱馗賱賲 賱兀卮禺丕氐 爻噩賳賵丕 賵卮乇丿賵丕 賵毓匕亘賵丕 賱賷爻 賱賲禺丕賱賮鬲賴賲 丕賱賯賵丕賳賷賳 丕賱丕爻丕爻賷丞 賵丕賳賲丕 賱兀賳賴賲 丨噩乇 毓孬乇丞 賮賶 爻亘賷賱 賰亘丕乇 丕賱賲賵馗賮賷賳 賵丕賱丕睾賳賷丕亍 丕賱匕賷賳 賷乇賷丿賵賳 丕賳 賷賳毓賲賵丕 賲胤賲卅賳賷賳 亘丕賱孬乇賵丕鬲 丕賱鬲賶 賷賳賴亘賵賴丕 賲賳 丕賱卮毓亘 .
賰丕賳 兀賵賱卅賰 丕賱鬲毓爻丕亍 賷孬賷乇賵賳 丕卮賲卅夭丕夭賴 賵賱賰賳賴 丕卮賲卅夭丕夭 賱丕賷禺鬲賱賮 噩賵賴乇賴 賮賷 卮卅 毓賲丕 賷孬賷乇賴 賮賷 賳賮爻賴 睾賷乇賴賲听 賲賳 丕賱亘賱賷丿賷賳 丕賱匕賷賳 賷乇丕賴賲 禺丕乇噩 丕賱爻噩賳 亘孬賷丕亘 賮丕禺乇丞 賵鬲夭賷賳 氐丿賵乇賴賲 兀賵爻賲丞 賱丕賲毓丞 貙 賱賲丕匕丕 賷爻噩賳 兀賵賱卅賰 丕賱亘丐爻丕亍 賮賶 丨賷賳 賷馗賱 賲賳 賱丕賷禺鬲賱賮 毓賳賴賲 賮賷 卮賶 賷爻賷乇 賮賷 丕賱兀乇囟 賲乇丨丕 兀賰孬乇 賲賳 匕賱賰
听"賱賲 賷賰賳 賷丨爻亘 丨爻丕亘丕 賱賱賳馗乇賷丞 丕賱賯丕卅賱丞 亘兀賳 賲賳 丕賱兀賮囟賱 丕賳 賷亘乇兀 毓卮乇丞 賲噩乇賲賷賳 賲賳 兀賳 賷丿丕賳 亘乇卅 賵丕丨丿 . 賵賰丕賳 丕賱賵丕賯毓 賴賵 丕賱毓賰爻 . 丕匕 丕賳賴賲 賰丕賳賵丕 賷賱賯賵賳 賮賶 爻噩賵賳賴賲 亘毓卮乇 兀亘乇賷丕亍 賰賷 賷賯氐賵丕 毓賳 丕賱賲噩鬲賲毓 賲噩乇賲丕 賵丕丨丿丕 貙 賰賲丕 賷丨丿孬 賮賶 丕賱毓賲賱賷丕鬲 丕賱噩乇丕丨賷丞 丕匕 賷毓賲丿 丕賱賶 丕爻鬲卅氐丕賱 亘囟毓丞 賲賳 丕賱噩夭亍 丕賱爻賱賷賲 毓賳丿賲丕 賷爻鬲兀氐賱 毓囟賵亍 賲賵亘賵亍
賵鬲毓乇囟 丕賷囟丕听 賱賱賲鬲賴賲賷賳 丕賱爻賷丕爻賷賳 賵賲丕賷賱丕賯賵賳賴 賲賳 馗賱賲 賵鬲毓爻賮 賮賷丿乇噩 賯氐氐 賰孬賷乇丞 賵賯囟丕賷丕 兀卮禺丕氐 賰孬賷乇賷賳 丨鬲賶 鬲鬲賵賴 丕丨賷丕賳丕 亘賷賳賴賲 貙 賵乇賰夭 毓賱賶 丕賱卮禺氐賷丕鬲 丕賱亘乇賷卅丞 丕賱鬲賶 鬲夭噩 亘丕賱爻噩賳.
賵賰丕賳 賲賳 賳鬲賷噩丞 賵鬲兀孬賷乇 乇丐賷丞 賳賷賰賱丿賵賮 賱賱賲爻丕噩賷賳 毓賳 賯乇亘 賵爻賲丕毓賴 賱賲卮丕賰賱賴賲 賵賲馗丕賱賲賴賲
馗賴乇 賱賴 丕賳 賲噩乇丿 賲毓乇賮丞 丕賱廿賳爻丕賳 亘兀賳 賴賳丕賰 兀賯賵丕賲丕 賮賶 噩賴丞 賲賳 丕賱丿賳賷丕 賯乇賷亘丞 兀賵 亘毓賷丿丞 賷賳夭賱賵賳 亘廿禺賵丕賳賴賲 兀賳賵丕毓丕 卮鬲賷 賲賳 丕賱毓匕丕亘 賵丕賱丌賱丕賲 賵丕賱廿匕賱丕賱 兀賲乇 賷禺鬲賱賮 毓賳 賲卮丕賴丿丞 匕賱賰 亘兀賲 丕賱毓賷賳 爻丕毓丞 亘毓丿 爻丕毓丞 賵賷賵賲丕 廿孬乇 賷賵賲 禺賱丕賱 孬賱丕孬丞 兀卮賴乇
賮賱丕丨馗 賵鬲賵氐賱 丕賱賶 賰孬賷乇 賲賳 丕賱丕賲賵乇 賲賳賴丕 :
乇丕賶 丕賳 賮賶 丿賵丕賲 鬲毓乇賷囟 賴丐賱丕亍 賱禺胤乇 丕賱兀賲乇丕囟 賵丕賱賲賵鬲 賲丕 賷毓丿賴賲 賱丨丕賱丞 賳賮爻賷丞 賷乇賶 賮賷賴丕 賳賮爻賴貙兀賮囟賱賴賲 賵兀爻賲丕賴賲 禺賱賯丕 賲丿賮賵毓丕 亘睾乇賷夭丞 丨亘 丕賱亘賯丕亍 賱賱賯賷丕賲 亘兀賰孬乇 丕賱兀毓賲丕賱 賯爻賵丞 賵囟毓丞 賵鬲亘乇賷乇賴丕 兀賲丕賲 囟賲賷乇賴 .
賰賲丕 賱丕丨馗 丕賳 丕噩亘丕乇賴賲 毓賱賶 賲毓丕卮乇丞 乇賮丕賯 丕賱爻賵亍 貙 賰丕賱賯鬲賱丞 賵丕賱賱氐賵氐 賵賲賵賯丿賷 丕賱丨乇丕卅賯 賷毓乇囟賴賲 賱賱毓丿賵賷 亘丕賱賮爻丕丿.
禺賱氐 丕禺賷乇丕 廿賱賶 丕賳 丕賱賲毓丕賲賱丞 丕賱鬲賷 賷毓丕賲賱賵賳 亘賴丕 賵鬲胤亘賷賯 賲禺鬲賱賮 丕賱廿噩乇丕亍丕鬲 丕賱乇賴賷亘丞 毓賱賷賴賲 ..... 賯丿 賷亘鬲睾賷 賲賳 賰賱 匕賱賰 丕賯賳丕毓 賴丐賱丕亍 亘丕賳 噩賲賷毓 賲馗丕賴乇 丕賱毓賳賮 賵丕賱賯爻賵丞 賱賷爻鬲 賲賳 丕賱兀賲賵乇 賵丕賱兀毓賲丕賱 丕賱丕賷 賱丕賷賳亘睾賷 賲賳毓賴丕 賮丨爻亘 貙 賵廿賳賲丕 賴賶 賲賲丕 賷噩亘 兀賳 賷賳氐 丕賱賯丕賳賵賳 毓賱賷賴丕 賱賮丕卅丿鬲賴丕
賵鬲毓乇囟 丕賷囟丕 賱毓賱丕賯丞 丕賱賲丕賱賰 賵丕賱賲夭丕乇毓賷賳 賵丕丨賵丕賱賴賲
賵亘賷賳 賲馗丕賴乇 丕賱賮賯乇 賵丕賱亘丐爻 賵丕賱賲乇囟 賱丿賶 丕賱賰孬賷乇賲賳 丕賱賯乇賵賷賷賳 賵丕乇丕亍 匕賵賶 丕賱賳賮賵匕 賵丕氐丨丕亘 丕賱賲丕賱 賮賶 匕賱賰
" 匕賱賰 丕賱賲噩鬲賲毓 丕賱匕賷 賷鬲馗丕賴乇 亘兀賳賴 賱丕賷乇賷 丌賱丕賲 賵兀賱賵賮 丕賱賳丕爻 賰賷 賷賳毓賲 賵丨丿賴 亘賲亘丕賴噩 丕賱丨賷丕丞 賵賲鬲毓賴丕 . 賱賯丿 賰丕賳 卮丿賷丿 丕賱丕賯鬲賳丕毓 賲賳 丕賳 噩賲賷毓 賲賳 賷囟賲賴賲 匕賱賰 丕賱賲噩鬲賲毓 貙 毓丕噩夭賵賳 毓賳 丕丿乇丕賰 賲丕賮賷 丕賱丨賷丕丞 賲賳 亘丐爻 賵 賲亘賱睾 賲丕賮賷賴丕 賲賳 賯爻賵丞 "
毓賷亘 丕賱乇賵丕賷丞 丕賵賱丕听: 賰孬乇丞 丕賱卮禺氐賷丕鬲 賵丕賱賲賵丕囟賷毓 賵丕賱賯囟丕賷丕 賮卮毓乇鬲 賰孬賷乇丕 丕賳賶 鬲丕卅賴丞 賵卮毓乇鬲 丕丨賷丕賳丕 亘丕賱賲賱賱
听
孬丕賳賷丕 : 賯賱丞 丕賱噩夭亍 丕賱丿乇丕賲賶 賮賷賴丕 賮賯氐丞 賳賷賰賱丿賵賮 賵賲丕爻賱賵賮丕 丕賱鬲賶 賰賳鬲 丕馗賳 丕賳賴丕 爻鬲賰賵賳 丕賱賮賰乇丞 丕賱丕爻丕爻賷丞 賰丕賳鬲 賮賶 胤乇丨賴丕 賰兀賳賴丕 賮賰乇丞 孬丕賳賵賷丞 禺丕氐丞 賮賶 丕賱噩夭亍 丕賱孬丕賳賶 賲賳 丕賱乇賵丕賷丞 賮噩毓賱鬲 賲賳賴丕 丕賯乇亘 賱賰鬲丕亘 賱毓乇囟 丕賱丕乇丕亍 賵丕賱丕賮賰丕乇 賵丕賱鬲毓賱賷賯 毓賲丕 賷丨丿孬 丕賰孬乇 賲賳 賰賵賳賴丕 乇賵丕賷丞听
孬丕賱孬丕 : 毓丿賲 丕賱鬲乇賰賷夭 毓賱賶 丕馗賴丕乇 賲卮丕毓乇 賵丕賳賮毓丕賱丕鬲 丕賱卮禺氐賷丕鬲 賮賮賶 亘毓囟 丕賱丕賵賯丕鬲 禺丕氐丞 賲毓 賳賷賰賱丿賵賮 賵賲丕爻賱賵賮丕 賰賳鬲 丕鬲禺賷賱 賰賷賮 賰丕賳 爻賷賰賵賳 丕賱兀賲乇 賱賵 賰丕賳 丿賵爻鬲賵賷賮爻賰賶 賴賵 賲賳 賰鬲亘 毓賳賴賲 賰賷賮 賰丕賳 爻賷馗賴乇 丕賳賮毓丕賱 丕賱卮禺氐賷丕鬲 賵賯賱賯賴賲 賵鬲乇丿丿賴賲.
乇賵丕賷丞丕賳爻丕賳賷丞 貙 賮賰乇賷丞 貙 丕噩鬲賲丕毓賷丞
賰丕賳鬲 乇丨賱丞 賲乇賴賯丞 賱賰賳賴丕 丕賷囟丕 乇丨賱丞 乇丕卅毓丞 賵賱鬲賰賵賳 亘匕賱賰 孬丕賱孬 乇賵丕賷丞 丕賯乇丕賴丕 賱鬲賵賱爻鬲賵賶 賵毓賱賶 賲丕 丕毓鬲賯丿 孬丕賱孬 丕賰亘乇 丕毓賲丕賱賴
賵丕賱賶 賱賯丕亍 丌禺乇 毓夭賷夭賶 鬲賵賱爻鬲賵賶 馃ぉ馃槏
佗侃 / 佴 / 佗贍佗贍
August 18, 2018
鈥淭he whole trouble lies in that people think that there are conditions excluding the necessity of love in their intercourse with man, but such conditions do not exist. Things may be treated without love; one may chop wood, make bricks, forge iron without love, but one can no more deal with people without love than one can handle bees without care.鈥�
- Leo Tolstoy, Ressurection
While not as big or beautiful as Tolstoy's great, BIG novels (, ), there is still something grand and beautiful about 'Resurrection'. The novel is basically a critique of both organized religion and the injustices of criminal law and justice. It tells the story of a noble (Nekhlyudov) who recognizes a woman (Maslova) he ruined in his youth while serving on a jury. Through careless mistakes, institutional inflexibility, and apathy, Maslova eventually is sentenced to live in Siberia.
The novel is the story of Nekhlyudov's journey of abandoning his old life (wealth, property, class) and following Maslova to Siberia. It is a story of Nekhlyudov's search for redemption from his past, his awaking to the reality of how the state and its bureaucracy crushes both the innocent and the poor, and a philosophical examination of how the fundamental's of Christianity are often overlooked by the State (and organized religion) when people lose sight of the very basic idea of loving other people.
While reading the novel I was constantly thinking of Ferguson. I was wondering how Tolstoy would approach the heavy incarceration rates of black Americans. It seems he would write a novel pretty close to the one he wrote in 1899. It is amazing to me how similar our times really are. Social injustice seems to always exist. That is why you can have Dickens, Tolstoy, Orwell, Sinclair, Baldwin, Steinbeck, etc., all writing about similar themes on different continents and in different eras and they all seem to capture the same mood with the same type of power.
- Leo Tolstoy, Ressurection
While not as big or beautiful as Tolstoy's great, BIG novels (, ), there is still something grand and beautiful about 'Resurrection'. The novel is basically a critique of both organized religion and the injustices of criminal law and justice. It tells the story of a noble (Nekhlyudov) who recognizes a woman (Maslova) he ruined in his youth while serving on a jury. Through careless mistakes, institutional inflexibility, and apathy, Maslova eventually is sentenced to live in Siberia.
The novel is the story of Nekhlyudov's journey of abandoning his old life (wealth, property, class) and following Maslova to Siberia. It is a story of Nekhlyudov's search for redemption from his past, his awaking to the reality of how the state and its bureaucracy crushes both the innocent and the poor, and a philosophical examination of how the fundamental's of Christianity are often overlooked by the State (and organized religion) when people lose sight of the very basic idea of loving other people.
While reading the novel I was constantly thinking of Ferguson. I was wondering how Tolstoy would approach the heavy incarceration rates of black Americans. It seems he would write a novel pretty close to the one he wrote in 1899. It is amazing to me how similar our times really are. Social injustice seems to always exist. That is why you can have Dickens, Tolstoy, Orwell, Sinclair, Baldwin, Steinbeck, etc., all writing about similar themes on different continents and in different eras and they all seem to capture the same mood with the same type of power.
December 13, 2023
Resurrection is one man's story of atonement for a sin committed in his youth. Partly based on a true story and partly autobiographical, the story tells us of Dmitri Ivanovich Nekhlyudov's attempt to make amends to Katerina Maslova (Katusha) whom he seduces and abandons, and whom he considers being the primary cause for her moral degradation and physical suffering. Seeing her after years as a jury member, and being partly responsible for the careless verdict which causes a miscarriage of justice, Nekhlyudov makes it his mission to seek justice for her and to redress this unfair sentence. While taking this course of action, Nekhlyudov realizes that it was not the criminal justice system that is guilty towards her but himself. This was Nekhlyudov's much-needed awakening, and it causes him to reconsider his life led in idle debauchery.
The novel is a strong attack on the criminal justice system. The miscarriage of justice was only a tool for Tolstoy to probe into the defects and abuses of power within the institutions that exercised criminal justice. It also allowed Tolstoy to expose the appalling conditions of the prisons and the degradations to which prisoners were subjected. This revelation is truly shocking. It looks as if the Russian criminal justice system was running on the whims and fancies of the upper-class men who thought it just to condemn those who were not on par with them either in class or in views.
The main storyline of Katusha and Nekhlyudov is based on a true account that Tolstoy heard from a lawyer friend. The injustice of what he heard and his youthful life of debauchery inspired the indignant and remorseful Tolstoy to create this sensitive story. Having turned towards a spiritual life, Tolstoy may have felt the need for self atonement.
Resurrection is both a story and a social commentary. While the main story portrays the shallowness of the idle upper-class nobility and their sickening misconducts towards those who are below them in class, it also serves as a means to expose the judicial and social injustice, especially towards the lower classes, and bureaucratic callousness in general. Tolstoy brings out all these with so much power and in detail. When he tells the story of Katusha, her sufferings, her fall in society, he tells it with such warmth. Only when he attacks the unjust criminal justice system, the ignorant and callous bureaucrats, and the system of governance in general, that he tends to be preachy.
However powerful the theme and sensitive the story was, the novel failed to engross me fully. This could either be due to his preachy tone that disturbed the warm feel of the story, or the social commentary overriding the storyline. It could also be due to my not understanding Nekhlyudov's resurrection fully. Tolstoy failed here to convince me that he was in truth "resurrected", that he had altered his lifestyle with one mind. Throughout the story, one can see him wavering. Call me sentimental, but the very fact that Katusha and Nekhlyudov weren't united gave the impression that Nekhlyudov was not fully within the path. And even though Tolstoy stresses it as Katusha's decision, and that she didn't accept his sacrifice out of love for him, it sounded like a very lame excuse to my ears. I couldn't help feeling that Tolstoy's attempt at absolving Nekhlyudov was somehow not a success.
The novel is a strong attack on the criminal justice system. The miscarriage of justice was only a tool for Tolstoy to probe into the defects and abuses of power within the institutions that exercised criminal justice. It also allowed Tolstoy to expose the appalling conditions of the prisons and the degradations to which prisoners were subjected. This revelation is truly shocking. It looks as if the Russian criminal justice system was running on the whims and fancies of the upper-class men who thought it just to condemn those who were not on par with them either in class or in views.
The main storyline of Katusha and Nekhlyudov is based on a true account that Tolstoy heard from a lawyer friend. The injustice of what he heard and his youthful life of debauchery inspired the indignant and remorseful Tolstoy to create this sensitive story. Having turned towards a spiritual life, Tolstoy may have felt the need for self atonement.
Resurrection is both a story and a social commentary. While the main story portrays the shallowness of the idle upper-class nobility and their sickening misconducts towards those who are below them in class, it also serves as a means to expose the judicial and social injustice, especially towards the lower classes, and bureaucratic callousness in general. Tolstoy brings out all these with so much power and in detail. When he tells the story of Katusha, her sufferings, her fall in society, he tells it with such warmth. Only when he attacks the unjust criminal justice system, the ignorant and callous bureaucrats, and the system of governance in general, that he tends to be preachy.
However powerful the theme and sensitive the story was, the novel failed to engross me fully. This could either be due to his preachy tone that disturbed the warm feel of the story, or the social commentary overriding the storyline. It could also be due to my not understanding Nekhlyudov's resurrection fully. Tolstoy failed here to convince me that he was in truth "resurrected", that he had altered his lifestyle with one mind. Throughout the story, one can see him wavering. Call me sentimental, but the very fact that Katusha and Nekhlyudov weren't united gave the impression that Nekhlyudov was not fully within the path. And even though Tolstoy stresses it as Katusha's decision, and that she didn't accept his sacrifice out of love for him, it sounded like a very lame excuse to my ears. I couldn't help feeling that Tolstoy's attempt at absolving Nekhlyudov was somehow not a success.
March 13, 2022
賲賳 賯賱賲 鬲賵賱爻鬲賵蹖 乇賵 丿賵爻鬲 丿丕乇賲貙 亘丕 賴賲賴 夭蹖丕丿賴 诏賵蹖蹖鈥屬囏ж�. 丕賲丕 鬲賵賱爻鬲賵蹖 鬲賵 乇爻鬲丕禺蹖夭 亘丕 賴賲蹖卮賴鈥屫ж� 讴賲蹖 鬲賮丕賵鬲 丿丕乇賴. 倬蹖乇賳诏 丿丕爻鬲丕賳 賵 丨乇賮蹖 讴賴 爻毓蹖 丿乇 亘蹖丕賳卮 丿丕乇賴 禺蹖賱蹖 噩丕賴丕 亘賴 鬲讴乇丕乇 賲蹖賮鬲賴 賵 丕蹖賳 丿乇 讴賳丕乇 卮禺氐蹖鬲丕蹖 爻賮蹖丿 賵鈥� 爻蹖丕賴 丿丕爻鬲丕賳 亘賳馗乇賲 丕夭 賳賯丕胤 囟毓賮賴 乇爻鬲丕禺蹖夭賴. 丕蹖賳讴賴 鬲賲丕賲蹖 丌丿賲鈥屬囏й� 孬乇賵鬲賲賳丿 賵 丕卮乇丕賮 亘丿 賵 馗丕賱賲賳 賵 鬲賲丕賲蹖 賮賯乇丕貙 乇賵爻鬲丕蹖蹖丕賳 賵 丨鬲蹖 賲噩乇賲丕賳 亘蹖 诏賳丕賴 賵 賲馗賱賵賲.
丕賲丕 亘丕 鬲賲丕賲 丕蹖賳鈥屬囏� 賲賳 丕夭 乇爻鬲丕禺蹖夭 賱匕鬲 亘乇丿賲. 亘禺卮鈥屬囏й� 丕賵賱 賵 乇賵丕蹖鬲 爻乇诏匕卮鬲鈥屬囏� 毓丕賱蹖 亘賵丿賳. 賮囟丕爻丕夭蹖 賵 鬲賵氐蹖賮丕鬲 賴賲 賴賲蹖賳 胤賵乇. 賵 丿乇 賳賴丕蹖鬲 趩蹖夭蹖 讴賴 爻毓蹖 丿乇 亘蹖丕賳卮 丿丕卮鬲 賵丕賯毓蹖鬲蹖賴 讴賴 睾蹖乇賯丕亘賱 丕賳讴丕乇賴貨 賳亘賵丿賳 賯丕賳賵賳貙 馗賱賲鈥屬囏� 賵 亘蹖鈥屫关з勜屸€屬囏й屰� 讴賴 賴賲趩賳丕賳 亘毓丿 丕夭 郾鄣郯 爻丕賱 讴賴 丕夭 賳賵卮鬲賳 丕蹖賳 讴鬲丕亘 诏匕卮鬲賴貙 亘賴 賴賲賵賳 卮讴賱 卮丕賴丿卮蹖賲..
丕賲丕 亘丕 鬲賲丕賲 丕蹖賳鈥屬囏� 賲賳 丕夭 乇爻鬲丕禺蹖夭 賱匕鬲 亘乇丿賲. 亘禺卮鈥屬囏й� 丕賵賱 賵 乇賵丕蹖鬲 爻乇诏匕卮鬲鈥屬囏� 毓丕賱蹖 亘賵丿賳. 賮囟丕爻丕夭蹖 賵 鬲賵氐蹖賮丕鬲 賴賲 賴賲蹖賳 胤賵乇. 賵 丿乇 賳賴丕蹖鬲 趩蹖夭蹖 讴賴 爻毓蹖 丿乇 亘蹖丕賳卮 丿丕卮鬲 賵丕賯毓蹖鬲蹖賴 讴賴 睾蹖乇賯丕亘賱 丕賳讴丕乇賴貨 賳亘賵丿賳 賯丕賳賵賳貙 馗賱賲鈥屬囏� 賵 亘蹖鈥屫关з勜屸€屬囏й屰� 讴賴 賴賲趩賳丕賳 亘毓丿 丕夭 郾鄣郯 爻丕賱 讴賴 丕夭 賳賵卮鬲賳 丕蹖賳 讴鬲丕亘 诏匕卮鬲賴貙 亘賴 賴賲賵賳 卮讴賱 卮丕賴丿卮蹖賲..
April 28, 2010
I have NO idea why this book is less popular then "War and Peace" or "Anna Karenina". Zero ideas. Look at goodreaders: "AK" - 25,866 ratings, "WaP" - 11,258 ratings, "Resurrection" - 691 ratings. This is so unfair. I would never risk to write an actual review on this text, but reading it was one of the biggest turning points in my life at some point.
September 17, 2018
Perhaps Resurrection is not Tolstoy at its best, but even so, this novel is a powerful piece of writing, a gem of philosophy and a great insight into Tolstoy's thinking. It is definitely a novel that spoke to me, and even if I don't agree with all of the Tolstoy's thoughts in this book, I was touched, inspired and provoked by this book. What more can a reader want?
The characters were intriguing, but often they were a bit overshadowed by the strong philosophical aspect of this novel. Quite frankly, I was left hungry for more insight into the main female character's motivations and inner states, especially as the novel progressed. Much is said in this novel and it is as much a commentary about the Russian society of its time, as a study on the human nature. To be more precise, the fight between materialistic and spiritual aspect of a human being is often the main topic of this novel.
Tolstoy touched on many subjects in this one, from anticipating social revolutions to come with his talk about workers (farmers) rights to his thoughts on penal systems. Tolstoy expressed an abundance of ideas and really developed his critical thinking in this book. Still, for me personally Resurrection pales in comparison with his better known works such as Anna Karenina or War and Peace. I think it's because I found it easier to relate to characters in Anna Karenina and War and Peace. In addition, I don't like how in this novel Tolstoy sort of ignores the female characters. In other works of his that I have read, female characters were always portrayed with great care. Here it's not the case. Everything sort of resolves around the main character Nekhlyudov and his quest for spiritual awakening. I didn't like him as much as I expected, especially as the novel progressed, and when you have issues with the protagonist, that gets into the way of enjoying the book.
Some readers have complained about the moralizing and didactic tone of this book. On overall, I didn't find this novel to be too moralistic. Yes, the narrative is a bit "preachy" at times, but most of the time, the story makes sense. Moreover, the novel even offers some fresh ideas. In the first part of the book, I could only complain about the repetitiveness of some 'moralistic thoughts'. However, towards the ending I did get the impression that Tolstoy was pushing some of his ideas onto his readers, and it was a bit too much for my liking. In that sense, the novel isn't as well balanced as his other works.
I have to say that I wasn't impressed with his puritan conclusion. The way the main character 'figured' everything out didn't sit well with me. The ending did disappoint me a little, I have to admit that. I wanted to know what happened with the characters, but instead of a proper ending, we got an interpretation of the Bible. Now, philosophical writing is not the easiest thing to balance with this kind of novel- and somehow the ending just didn't cut it.
As much as I love to read Tolstoy's thoughts, in this novel sometimes they felt a bit repetitive. I already read a few well known Tolstoy's essays, and seeing some of his thoughts repeated felt a bit out of place. I would say that at times the novel definitely suffered for it. Moreover, I had this feeling that Tolstoy was contracting himself. One second he is saying that everyone has to find their own answers and that religion is useless, the other he says it's all in the Bible. In one passage Tolstoy speaks about human nature in a realistic way, in the other he says it is solution to love everyone. Idealism mixed with realism without a sense of balance can lead to a novel that feels unfinished. What is really the message of its all?
Those last pages left so many thing unsaid, the novel would perhaps have been better without them. So, to conclude- while the novel was very interesting as the whole, some parts of it were definitely too preachy for my liking. Nevertheless, Tolstoy is a great writer and you could do worse than opt for this novel. Indeed, there are many fascinating ideas in Resurrection, you just need to take them with a great of salt as some of them truly belong to another time and place.
The characters were intriguing, but often they were a bit overshadowed by the strong philosophical aspect of this novel. Quite frankly, I was left hungry for more insight into the main female character's motivations and inner states, especially as the novel progressed. Much is said in this novel and it is as much a commentary about the Russian society of its time, as a study on the human nature. To be more precise, the fight between materialistic and spiritual aspect of a human being is often the main topic of this novel.
Tolstoy touched on many subjects in this one, from anticipating social revolutions to come with his talk about workers (farmers) rights to his thoughts on penal systems. Tolstoy expressed an abundance of ideas and really developed his critical thinking in this book. Still, for me personally Resurrection pales in comparison with his better known works such as Anna Karenina or War and Peace. I think it's because I found it easier to relate to characters in Anna Karenina and War and Peace. In addition, I don't like how in this novel Tolstoy sort of ignores the female characters. In other works of his that I have read, female characters were always portrayed with great care. Here it's not the case. Everything sort of resolves around the main character Nekhlyudov and his quest for spiritual awakening. I didn't like him as much as I expected, especially as the novel progressed, and when you have issues with the protagonist, that gets into the way of enjoying the book.
Some readers have complained about the moralizing and didactic tone of this book. On overall, I didn't find this novel to be too moralistic. Yes, the narrative is a bit "preachy" at times, but most of the time, the story makes sense. Moreover, the novel even offers some fresh ideas. In the first part of the book, I could only complain about the repetitiveness of some 'moralistic thoughts'. However, towards the ending I did get the impression that Tolstoy was pushing some of his ideas onto his readers, and it was a bit too much for my liking. In that sense, the novel isn't as well balanced as his other works.
I have to say that I wasn't impressed with his puritan conclusion. The way the main character 'figured' everything out didn't sit well with me. The ending did disappoint me a little, I have to admit that. I wanted to know what happened with the characters, but instead of a proper ending, we got an interpretation of the Bible. Now, philosophical writing is not the easiest thing to balance with this kind of novel- and somehow the ending just didn't cut it.
As much as I love to read Tolstoy's thoughts, in this novel sometimes they felt a bit repetitive. I already read a few well known Tolstoy's essays, and seeing some of his thoughts repeated felt a bit out of place. I would say that at times the novel definitely suffered for it. Moreover, I had this feeling that Tolstoy was contracting himself. One second he is saying that everyone has to find their own answers and that religion is useless, the other he says it's all in the Bible. In one passage Tolstoy speaks about human nature in a realistic way, in the other he says it is solution to love everyone. Idealism mixed with realism without a sense of balance can lead to a novel that feels unfinished. What is really the message of its all?
Those last pages left so many thing unsaid, the novel would perhaps have been better without them. So, to conclude- while the novel was very interesting as the whole, some parts of it were definitely too preachy for my liking. Nevertheless, Tolstoy is a great writer and you could do worse than opt for this novel. Indeed, there are many fascinating ideas in Resurrection, you just need to take them with a great of salt as some of them truly belong to another time and place.
May 9, 2024
搁别蝉别帽补
Tercera novela que leo de Tolstoi despu茅s de Anna Karenina y Guerra y Paz.
Novela de cr铆tica social y del sistema en el que vivi贸 el autor, con una narraci贸n muy sencilla, en un hilo temporal continuo, un solo protagonista y un personaje secundario que le acompa帽a durante toda la novela, pone en jaque los valores, la moral, el gobierno, los funcionarios, la burocracia, la corrupci贸n, la justicia, sus tribunales, las c谩rceles, los presos, los privilegios de las altas clases sociales, los terratenientes, el castigo, el ego铆smo humano, la individualidad, la iglesia y por supuesto, no hay novela que se precie de Tolstoi que no se critique a Dios. Tolstoi hace esta cr铆tica a trav茅s de las historias que el resto de variopintos personajes secundarios, intervienen en la trama, que no son pocos鈥�
Me ha sorprendido como al inicio de la novela la acci贸n es exactamente igual que ver una pel铆cula americana de un juicio. Acusados, abogados, fiscales, jueces, pruebas deliberaci贸n y sentencia. Una sentencia que debido a ella se desarrolla el resto de la acci贸n hasta el desenlace, quiz谩s para m铆, lo m谩s flojo de la novela, era previsible pero no el que me gustaba鈥�
A煤n as铆, mis dieces Mr. Tolstoi.
Mi rese帽a:
Tercera novela que leo de Tolstoi despu茅s de Anna Karenina y Guerra y Paz.
Novela de cr铆tica social y del sistema en el que vivi贸 el autor, con una narraci贸n muy sencilla, en un hilo temporal continuo, un solo protagonista y un personaje secundario que le acompa帽a durante toda la novela, pone en jaque los valores, la moral, el gobierno, los funcionarios, la burocracia, la corrupci贸n, la justicia, sus tribunales, las c谩rceles, los presos, los privilegios de las altas clases sociales, los terratenientes, el castigo, el ego铆smo humano, la individualidad, la iglesia y por supuesto, no hay novela que se precie de Tolstoi que no se critique a Dios. Tolstoi hace esta cr铆tica a trav茅s de las historias que el resto de variopintos personajes secundarios, intervienen en la trama, que no son pocos鈥�
Me ha sorprendido como al inicio de la novela la acci贸n es exactamente igual que ver una pel铆cula americana de un juicio. Acusados, abogados, fiscales, jueces, pruebas deliberaci贸n y sentencia. Una sentencia que debido a ella se desarrolla el resto de la acci贸n hasta el desenlace, quiz谩s para m铆, lo m谩s flojo de la novela, era previsible pero no el que me gustaba鈥�
A煤n as铆, mis dieces Mr. Tolstoi.
Mi rese帽a:
October 23, 2011
Dear Tolstoy:
I heart you.
Love,
El.
______________________
I had some reservations about reading this book because I knew going into it that it was the last novel he wrote, and I know that in his later years he became especially religious and it showed in his writing, and jeez, do we really need more of that sort of preachiness?
Apparently we do.
Resurrection isn't as popular as Tolstoy's other two major novels, and , nor is it as long as those others. Apparently when it was first published, however, it outsold both Anna Karenina and War and Peace before its popularity waned over the years. I'll agree that it's not as broad in scope or vision, but the story itself still managed to intrigue me.
When Prince Nekhlyudov is called to serve on a jury, he realizes that one of the accused is Katusha Maslova, a woman he recognizes from his younger days. She had served as a maid in his house, at which time he was a pig, seduced her, and abandoned her after; she lost her job because of it, and she had to prostitute herself in order to survive. It's through this new occupation that she is arrested and tried for murder; Nekhlyudov realizes (a bit melodramatically) that had he not treated her the way he had, she would not have come to this end. He spends his time trying to save her from being sent to Siberia, knowing that she could not possibly have done what she was accused of doing.
Unlike Anna Karenina and War and Peace, Resurrection takes place primarily in the prison, or in Nekhlyudov's immediate surroundings. The focus is on him for the most part as he struggles with the realization that there's an entire other side to life than he has been aware of all these years, that things aren't quite as rosy as they have been for him as an aristocrat. He's guilty in the way he has lived and strives to make the world a better place by changing society however he can. A bit of an idealist, that Nekhlyudov, but then it seems everyone goes through a phase like that in their life.
Some of the complaints I've seen about this book is the heavy-handed nature of Tolstoy's writing. He was on a mission with this book, and it's pretty apparent in the writing, particularly in the last 75-100 pages or so. Tolstoy's characters all had beef with some group or another, and they at one time or another take shots at criminals, landowners and aristocrats, peasants and the poor, the penal system, Russians, Christians, Germans, suffragettes, Nihilists, Socialists, etc. Nekhlyudov spends a considerable amount of time talking with different people and discussing/arguing their beliefs in his effort to see how the other part of society lives. For the first time in his life the rose-tinted glasses have come off and he's aware of the social changes that needed to be made, and he absolutely became a mouthpiece for Tolstoy's personal opinions on how the incarcerated are treated. But for some reason I didn't find it distracting.
Probably because Tolstoy could puke on a piece of paper, put a cover on it, and I would read it.
As Occupy Wall Street has become such a huge social campaign in our own time, I couldn't help but read Tolstoy with that in the back of my mind. I believe he would have plenty to say about the movement.
What strikes me the most is just how little issues have changed - apparently Russian society in 1899 isn't all that different from American society in 2011, and that's actually a pretty depressing thought.
I heart you.
Love,
El.
______________________
I had some reservations about reading this book because I knew going into it that it was the last novel he wrote, and I know that in his later years he became especially religious and it showed in his writing, and jeez, do we really need more of that sort of preachiness?
Apparently we do.
Resurrection isn't as popular as Tolstoy's other two major novels, and , nor is it as long as those others. Apparently when it was first published, however, it outsold both Anna Karenina and War and Peace before its popularity waned over the years. I'll agree that it's not as broad in scope or vision, but the story itself still managed to intrigue me.
When Prince Nekhlyudov is called to serve on a jury, he realizes that one of the accused is Katusha Maslova, a woman he recognizes from his younger days. She had served as a maid in his house, at which time he was a pig, seduced her, and abandoned her after; she lost her job because of it, and she had to prostitute herself in order to survive. It's through this new occupation that she is arrested and tried for murder; Nekhlyudov realizes (a bit melodramatically) that had he not treated her the way he had, she would not have come to this end. He spends his time trying to save her from being sent to Siberia, knowing that she could not possibly have done what she was accused of doing.
Unlike Anna Karenina and War and Peace, Resurrection takes place primarily in the prison, or in Nekhlyudov's immediate surroundings. The focus is on him for the most part as he struggles with the realization that there's an entire other side to life than he has been aware of all these years, that things aren't quite as rosy as they have been for him as an aristocrat. He's guilty in the way he has lived and strives to make the world a better place by changing society however he can. A bit of an idealist, that Nekhlyudov, but then it seems everyone goes through a phase like that in their life.
Some of the complaints I've seen about this book is the heavy-handed nature of Tolstoy's writing. He was on a mission with this book, and it's pretty apparent in the writing, particularly in the last 75-100 pages or so. Tolstoy's characters all had beef with some group or another, and they at one time or another take shots at criminals, landowners and aristocrats, peasants and the poor, the penal system, Russians, Christians, Germans, suffragettes, Nihilists, Socialists, etc. Nekhlyudov spends a considerable amount of time talking with different people and discussing/arguing their beliefs in his effort to see how the other part of society lives. For the first time in his life the rose-tinted glasses have come off and he's aware of the social changes that needed to be made, and he absolutely became a mouthpiece for Tolstoy's personal opinions on how the incarcerated are treated. But for some reason I didn't find it distracting.
Probably because Tolstoy could puke on a piece of paper, put a cover on it, and I would read it.
As Occupy Wall Street has become such a huge social campaign in our own time, I couldn't help but read Tolstoy with that in the back of my mind. I believe he would have plenty to say about the movement.
"Forgive me, but that is not so: every thief knows that stealing is wrong and that he ought not to steal - that stealing is wicked," said Rogozhinsky, with a calm, self-assured, slightly contemptuous smile which specially irritated Nekhlyudov.
"No, he does not. You tell him: 'Don't steal!' and he sees the factory owners stealing his labour by keeping back his wages; he knows that the Government, with all its officials, never stops robbing him by means of taxes."
"This sounds like anarchism," Rogozhinsky said, quietly defining the meaning of his brother-in-law's words.
"I don't know what it sounds like. I only know what happens," Nekhlyudov continued. "He knows that the Government robs him; he knows that we land proprietors robbed him long ago when we took the land which ought to be common property. And now if he gathers a few sticks from that stolen land to light his fire we clap him in gaol and tell him he's a thief. Of course he knows that not he but the man who robbed him of the land is the thief, and that ever restitution of what has been stolen from him is a duty he owes to his family."
What strikes me the most is just how little issues have changed - apparently Russian society in 1899 isn't all that different from American society in 2011, and that's actually a pretty depressing thought.
February 12, 2017
丕丨丿 丕賱丕乇爻鬲賯乇丕胤賷賷賳 賷賳鬲禺亘 毓囟賵丕 賮賷 賴賷卅丞 賲丨賱賮賷賳 賱丕丨丿 丕賱賲丨丕賰賲 , 賷鬲賮丕噩卅 丕賳 丕賱鬲賷 鬲丨丕賰賲 亘丕卅毓丞 賴賵賶 賯丕賲 賴賵 亘廿睾賵丕亍賴丕 賵賴賷 卮丕亘丞 賮賷 賲賯鬲亘賱 丕賱毓賲乇.
卮毓乇 亘丕賱賲爻丐賵賱賷丞 毓賳 鬲睾賷乇 丨賷丕鬲賴丕 丕賱賶 賲丕 氐丕乇鬲 賵毓賱賷賴 賵賷亘丿丕 丕賱毓賲賱 毓賱賶 丕賱丿賮丕毓 毓賳賴丕 賵丕賱鬲賰賮賷乇 毓賳 匕賳亘賴.
禺賱丕賱 丕賱乇賵丕賷丞 賷鬲毓乇囟 鬲賵賱爻鬲賵賷 亘卮賷亍 賲賳 丕賱爻禺乇賷丞 丕賱賶 丨賷丕丞 丕賱胤亘賯丞 丕賱毓賱賷丕 賮賷 丕賱賲噩鬲賲毓 丕賱乇賵爻賷 賵賰匕賱賰 丕賱賶 丕賱賯囟丕亍 丕賱乇賵爻賷 賵胤乇賷賯丞 丕賱毓賲賱 賮賷 丕賱賲丨丕賰賲 賵丕禺鬲賷丕乇 丕賱賯囟丕丞 賵丕賱賲丨賱賮賷賳.
賯丕亘賱賴丕 賮賷 丕賱爻噩賳 賵丿毓丕賴丕 賱鬲睾賮乇 賱賴 賵毓乇囟 毓賱賷賴丕 丕賱夭賵丕噩 丕匕丕 賵丕賮賯鬲 毓賱賶 匕賱賰.
賵賲賳 禺賱丕賱 丕賱乇賵丕賷丞 鬲毓乇囟 鬲賵賱爻鬲賵賷 丕賱賶 丕噩乇丕亍丕鬲 賳賯賱 丕賱爻噩賳丕亍 丕賱賲丨賰賵賲賷賳 亘丕賱丕卮睾丕賱 丕賱卮丕賯賴 丕賱賶 爻賷亘賷乇賷丕 賵丕賱毓匕丕亘 丕賱匕賷 賷鬲丨賲賱賴 賴丐賱丕亍 丕賱爻噩賳丕亍 賱賱爻賷乇 賲爻丕賮丕鬲 胤賵賷賱丞 噩丿丕 賵亘賰丕賮丞 賵爻丕卅賱 丕賱賲賵丕氐賱丕鬲.
賰賲丕 賴賵 噩丕賴丿 丨鬲賶 丨氐賱 賱賴丕 毓賱賶 毓賮賵 賮廿鬲賴丕 鬲乇賮囟 丕賱夭賵丕噩 亘賴 丨鬲賶 賱丕 賷鬲毓匕亘 賮賷 丕賱毓賷卮 賲毓賴丕 .
丨鬲賶 賴賳丕 丕爻鬲胤丕毓鬲 丕賳 鬲囟丨賷 亘丨亘賴丕 賱賴 .
乇賵丕賷丞 乇丕卅毓賴 噩丿丕 賵禺丕氐丞 丕賱賳賵丕夭毓 丕賱賳賮爻賷丞 賱卮禺氐賷丕鬲 丕賱乇賵丕賷丞 賵丕賱亘丨孬 毓賳 丕賱禺賷乇 丕賱賰丕賲賳 賮賷 丕賱丕賳爻丕賳 .
卮毓乇 亘丕賱賲爻丐賵賱賷丞 毓賳 鬲睾賷乇 丨賷丕鬲賴丕 丕賱賶 賲丕 氐丕乇鬲 賵毓賱賷賴 賵賷亘丿丕 丕賱毓賲賱 毓賱賶 丕賱丿賮丕毓 毓賳賴丕 賵丕賱鬲賰賮賷乇 毓賳 匕賳亘賴.
禺賱丕賱 丕賱乇賵丕賷丞 賷鬲毓乇囟 鬲賵賱爻鬲賵賷 亘卮賷亍 賲賳 丕賱爻禺乇賷丞 丕賱賶 丨賷丕丞 丕賱胤亘賯丞 丕賱毓賱賷丕 賮賷 丕賱賲噩鬲賲毓 丕賱乇賵爻賷 賵賰匕賱賰 丕賱賶 丕賱賯囟丕亍 丕賱乇賵爻賷 賵胤乇賷賯丞 丕賱毓賲賱 賮賷 丕賱賲丨丕賰賲 賵丕禺鬲賷丕乇 丕賱賯囟丕丞 賵丕賱賲丨賱賮賷賳.
賯丕亘賱賴丕 賮賷 丕賱爻噩賳 賵丿毓丕賴丕 賱鬲睾賮乇 賱賴 賵毓乇囟 毓賱賷賴丕 丕賱夭賵丕噩 丕匕丕 賵丕賮賯鬲 毓賱賶 匕賱賰.
賵賲賳 禺賱丕賱 丕賱乇賵丕賷丞 鬲毓乇囟 鬲賵賱爻鬲賵賷 丕賱賶 丕噩乇丕亍丕鬲 賳賯賱 丕賱爻噩賳丕亍 丕賱賲丨賰賵賲賷賳 亘丕賱丕卮睾丕賱 丕賱卮丕賯賴 丕賱賶 爻賷亘賷乇賷丕 賵丕賱毓匕丕亘 丕賱匕賷 賷鬲丨賲賱賴 賴丐賱丕亍 丕賱爻噩賳丕亍 賱賱爻賷乇 賲爻丕賮丕鬲 胤賵賷賱丞 噩丿丕 賵亘賰丕賮丞 賵爻丕卅賱 丕賱賲賵丕氐賱丕鬲.
賰賲丕 賴賵 噩丕賴丿 丨鬲賶 丨氐賱 賱賴丕 毓賱賶 毓賮賵 賮廿鬲賴丕 鬲乇賮囟 丕賱夭賵丕噩 亘賴 丨鬲賶 賱丕 賷鬲毓匕亘 賮賷 丕賱毓賷卮 賲毓賴丕 .
丨鬲賶 賴賳丕 丕爻鬲胤丕毓鬲 丕賳 鬲囟丨賷 亘丨亘賴丕 賱賴 .
乇賵丕賷丞 乇丕卅毓賴 噩丿丕 賵禺丕氐丞 丕賱賳賵丕夭毓 丕賱賳賮爻賷丞 賱卮禺氐賷丕鬲 丕賱乇賵丕賷丞 賵丕賱亘丨孬 毓賳 丕賱禺賷乇 丕賱賰丕賲賳 賮賷 丕賱丕賳爻丕賳 .
March 2, 2021
Good book. Great storytelling! Unexpected ending. Ultra cool cover. (鈥�61 Signet Classic)
June 16, 2017
So what is this book, Tolstoy's last novel (published in 1899), about? Five things:
1. The brutality and injustice of both the legal and prison system.
2. The grimness of life for the peasantry in Russia in the early decades of the 1800s.
3. Land ownership.
4. Religion.
5. The importance of compassion and empathy for others.
The book is clearly written as a polemic! As such it was too preachy for my taste. Knowing that Tolstoy at midlife transformed himself from a dissipate aristocrat into a penitent, saintly celibate, and pacifist and vegetarian too, had me a bit worried when I picked up the book. My worries were confirmed. Being his last novel, he voices loud and clear his life philosophy, focusing particularly on the topics listed above.
Land should not be owned; Tolstoy followed the theories of American political economist and philosopher Henry George. The clergy as well as the legal institution of society are corrupt. Tolstoy's view is that we are all sinners and thus we have no right to judge others. Rather than reforming the legal and penal system, it should be done away with. (Alternatives are not discussed!) The end concludes with passages from the Gospel of Mathew. With these passages as our guide humanity and society can be improved鈥�..and resurrection of goodness attained.
Often in the book we are filled in on subsidiary characters鈥� diverse circumstances and earlier life events. These episodes are TOLD, rather than shown. It is hard to become engaged; Tolstoy is again using these characters to deliver a message!
Life of the peasantry is grimly portrayed, but at the same time we do see acts of kindness and goodness. It is the detailed description of the harshness of that life that I appreciated; it is so real, so grippingly and so honestly portrayed. Facial expressions. Housing conditions. Bawdiness and conviviality. The living conditions are vividly portrayed. This is exactly what I want from historical fiction.
This story is based on a real event; a man got a servant girl pregnant and then deserted her. Nothing unusual in that! Then years later he served on the jury at her trial. She had become a prostitute. Guilt and misgivings wracked him and so he tried to marry her. She died before marriage. In this novel Tolstoy draws a similar story, but not quite the same. Similarities can also be drawn between the novel鈥檚 central character and Tolstoy himself. The central character鈥榮 internal turmoil reflects the battle between good and evil in our souls, the conflict between egotism versus morals and ideals. For me this conflict immediately had me thinking that we were seeing into Tolstoy鈥檚 own personal turmoil. These parts I appreciated while they lasted, but then the book falls back again into a lecture of sorts.
The two central characters are Prince Dimitri Ivanovitch Nekhludov and Maslova, a.k.a. Katusha. Nekhludov鈥檚 portrait is drawn with more depth and complexity than Katusha鈥檚, I think because Tolstoy is thinking of his own life. Her character is less developed than his. That she will , but it is a bit simplistically drawn.
After having read this, I want to read a full biography on Tolstoy and have chosen: by .
The audiobook narration by Neville Jason was very good. Perfect speed and easy to follow. He does use special intonations for the different characters, but this is not pushed to the extreme and doesn鈥檛 become overly theatrical.
***
My rating of other books by Tolstoy:
3 stars
3 stars
1 star
Other related books:
4 stars
3 stars
1. The brutality and injustice of both the legal and prison system.
2. The grimness of life for the peasantry in Russia in the early decades of the 1800s.
3. Land ownership.
4. Religion.
5. The importance of compassion and empathy for others.
The book is clearly written as a polemic! As such it was too preachy for my taste. Knowing that Tolstoy at midlife transformed himself from a dissipate aristocrat into a penitent, saintly celibate, and pacifist and vegetarian too, had me a bit worried when I picked up the book. My worries were confirmed. Being his last novel, he voices loud and clear his life philosophy, focusing particularly on the topics listed above.
Land should not be owned; Tolstoy followed the theories of American political economist and philosopher Henry George. The clergy as well as the legal institution of society are corrupt. Tolstoy's view is that we are all sinners and thus we have no right to judge others. Rather than reforming the legal and penal system, it should be done away with. (Alternatives are not discussed!) The end concludes with passages from the Gospel of Mathew. With these passages as our guide humanity and society can be improved鈥�..and resurrection of goodness attained.
Often in the book we are filled in on subsidiary characters鈥� diverse circumstances and earlier life events. These episodes are TOLD, rather than shown. It is hard to become engaged; Tolstoy is again using these characters to deliver a message!
Life of the peasantry is grimly portrayed, but at the same time we do see acts of kindness and goodness. It is the detailed description of the harshness of that life that I appreciated; it is so real, so grippingly and so honestly portrayed. Facial expressions. Housing conditions. Bawdiness and conviviality. The living conditions are vividly portrayed. This is exactly what I want from historical fiction.
This story is based on a real event; a man got a servant girl pregnant and then deserted her. Nothing unusual in that! Then years later he served on the jury at her trial. She had become a prostitute. Guilt and misgivings wracked him and so he tried to marry her. She died before marriage. In this novel Tolstoy draws a similar story, but not quite the same. Similarities can also be drawn between the novel鈥檚 central character and Tolstoy himself. The central character鈥榮 internal turmoil reflects the battle between good and evil in our souls, the conflict between egotism versus morals and ideals. For me this conflict immediately had me thinking that we were seeing into Tolstoy鈥檚 own personal turmoil. These parts I appreciated while they lasted, but then the book falls back again into a lecture of sorts.
The two central characters are Prince Dimitri Ivanovitch Nekhludov and Maslova, a.k.a. Katusha. Nekhludov鈥檚 portrait is drawn with more depth and complexity than Katusha鈥檚, I think because Tolstoy is thinking of his own life. Her character is less developed than his. That she will , but it is a bit simplistically drawn.
After having read this, I want to read a full biography on Tolstoy and have chosen: by .
The audiobook narration by Neville Jason was very good. Perfect speed and easy to follow. He does use special intonations for the different characters, but this is not pushed to the extreme and doesn鈥檛 become overly theatrical.
***
My rating of other books by Tolstoy:
3 stars
3 stars
1 star
Other related books:
4 stars
3 stars
April 30, 2017
Ultimul roman al lui Tolstoi este inspirat dintr-un caz real de la sf芒r艧itul secolului al XIX-lea. Urm芒nd parc膬 traiectoria trasat膬 de cel din urm膬 艧i cel mai pregnant roman dostoievskian, "Fra牛ii Karamazov", autopsia "脦nvierii" se deschide cu un proces 卯n care destinele a doi oameni se reintersecteaz膬 卯ntr-o manier膬 ciudat膬. Prin牛ul Dimitri Nehiliudov, figur膬 impozant膬 a aristocra牛iei 卯n declin, 卯艧i 卯ndepline艧te sarcina ob艧teasc膬 de a fi jurat 卯ntr-un proces, pe vremea c芒nd, 卯n materia justi牛iei penale, 卯nc膬 se mai folosea curtea cu juri. Ironia neagr膬 a existen牛ei face ca acuzata s膬 fie tocmai Katiu艧a Maslova, slujnica de a c膬rei puerilitate emo牛ional膬 艧i, deopotriv膬, carnal膬, Nehiliudov profitase 卯n primii ani ai tinere牛ii sale.
Ceea ce urmeaz膬 este o disec牛ie umanist膬 a con艧tiin牛ei 艧i una 艧tiin牛ific膬 a feudalit膬牛ii, un adev膬rat act de acuzare la adresa Bisericii, a administra牛iei robotice care se exonereaz膬 de responsabilitatea "crimei" invoc芒nd, 卯n propria ei con艧tiin牛膬, primatul ordinii 艧i al "ordinului".
Despre oper膬 s-ar putea afirma c膬 reprezint膬 o varietate aparte de Bildungsroman. O varietate aparte deoarece derog膬 de la "regula comun膬", f膬r膬 a distorsiona 卯ns膬 principiile care stau la baza acestui tip romanesc. Av芒nd 卯n vedere defini牛ia clasic膬, despre Bildungsroman ni se spune c膬 "urm膬re艧te (ex variis) evolu牛ia unui personaj. La Tolstoi exist膬 o oarecare diferen牛膬 de nuan牛膬. Cititorul nu parcurge mecanic paginile c膬r牛ii, tr膬g芒nd la final o concluzie cli艧eic膬, potrivit c膬reia binele 卯nvinge r膬ul, ca 卯n basmele populare, ori o reminescenta filosofic膬 indefinibil膬, ca la numele germane ale genului, ci senza牛ia c膬 este prezent 卯n roman 艧i, cu toate acestea, nu poate cunoa艧te urm膬toarea liter膬 a firului con艧tiin牛ei personajelor (subsemnatul l-a numit deja, 卯n mintea sa, un "Bildungsroman de con艧tiin牛膬"). Cititorul, pierz芒ndu-艧i parc膬 卯ncrederea 卯n sufletul uman, cum, de altfel, pare-i-se, a avut-o 艧i autorul, se simte ca un Simon Petru purt芒nd povara lui Cristos. Unind c膬rbunele folosit la trasare 艧i termin芒ndu-ne treaba cu compasul, Bildungsromanul este unul al incertitudinii, unul care iese din tiparele clasice. Acestuia 卯i este distorsionat膬 "evolu牛ia" de care vorbe艧te defini牛ia, cei doi termeni (evolu牛ie 艧i incertutudine) fiind diametral opu艧i.
F膬r膬 ca acest aspect s膬 constituie s芒mburele romanului 艧i, deopotriv膬, inten牛ia autorului, cea mai mare parte a acestuia este dedicat膬 luptei de clas膬. "脦nvierea" este un strigat cu ecou al oropsi牛ilor, un strigat 卯n care, prelu芒nd antitez膬 folosit膬 pe coperta edi牛iei de la Polirom, "imaginea celulelor mizere de 卯nchisoare se suprapune cu bog膬牛ia str膬lucitoare (a) palatelor nobiliare".
Titlului i s-ar putea atribui cu greu semnifica牛ii religioase. Singurul lucru care mi-a 卯ncol牛it 卯n minte cu privire la acest aspect a fost 卯ntrebarea retoric膬 a lui Iisus, 卯n timp ce era at芒rnat pe cruce: "Tat膬l meu, tat膬l meu, de ce m-ai p膬r膬sit?", care ar putea reprezenta o dezicere a acestuia de faptele s膬v芒r艧ite, lucru de-a dreptul contradictoriu, 卯n m膬sura 卯n care 艧tia c膬 are s膬 卯nvie. Sub acest aspect, Tolstoi m-ar acuza c膬 interpretez f膬r膬 a fi animat de ceva aposterioric, Biblia. De altfel, Evanghelia dup膬 Matei, 卯n pasajul referitor la m芒ntuire, ar 卯ncadra ideea religioas膬 a romanului, cu un contur asem膬n膬tor: 卯ntrebat cine va fi mai mare 卯n 卯mp膬r膬牛ia cerurilor, Iisus a spus: "... cine se va smeri pe sine ca pruncul acesta, acela este mai mare 卯n 卯mp膬r膬牛ia cerurilor".
Ideea imoralit膬牛ii propriet膬牛ii private este sus牛inut膬 vehement 艧i este repetat膬 necontenit de-a lungul romanului (ceea ce l-ar 卯ndemna pe cititor s膬 卯艧i abat膬 un strop g芒ndul la mi艧c膬rile socialiste de sf芒r艧it de secol, care au culminat cu revolu牛ia din 1917): "脦nt芒i i-a jefuit pe to牛i, a jefuit tot p膬m芒ntul, le-a luat oamenilor agoniseala 艧i s-a pus peste toate, pe 膬ia care s-au ridicat 卯mpotriva lui i-au b膬tut 艧i apoi au scris legea, s膬 nu furi 艧i s膬 nu omori. S膬 fi scris mai 卯nt芒i legea asta".
Fine牛ea cu care este surprins un analitic 艧i totodat膬 p膬tima艧 element masculin este de natur膬 aposterioric膬 (s膬 nu istorisim via牛a amoroas膬 a lui Tolstoi 艧i dandanaua cu so牛ia sa): "脦mpotriva c膬s膬toriei cu Missy (...) era faptul c膬 ea avea deja 27 de ani, a艧a 卯nc芒t mai avusese 卯n mod sigur iubiri - g芒nd chinuitor pentru Nehiliudov. Orgoliul lui nu putea s膬 se 卯mpace cu g芒ndul c膬 ea ar fi putut iubi pe altcineva dec芒t el, fie 艧i 卯n trecut. Fire艧te c膬 ea nu avea cum s膬 艧tie c膬 卯l va 卯nt芒lni pe el, dar simplul g芒nd c膬 ea ar fi putut s膬 iubeasc膬 卯nainte pe altcineva 卯l vexa".
Remarcile dojenitoare la adresa transform膬rii credin牛ei 卯n supersti牛ii telurice de mas膬 nu lipsesc nici ele: "interzisese nu numai poliloghia asta f膬r膬 nicio noim膬 艧i vr膬jile profanatoare ale preo牛ilor-卯nv膬牛膬tori asupra p芒inii 艧i vinului, dar interzisese c芒t se poate de categoric ca unii oameni s膬 se numeasc膬 卯nv膬牛膬tori ai altor oameni, interzisese rug膬ciunile 卯n temple 艧i poruncise c膬 fiecare s膬 se roage singur, interzisese chiar templele, spun芒nd c膬 el a venit s膬 le distrug膬 艧i c膬 nu 卯n temple trebuie f膬cut膬 ruga, ci 卯n suflet 艧i 卯n adev膬r".
Dialectica cu privire la caracterul moral al legiuirii 艧i, deopotriv膬, la seva originar膬 a acesteia surprind:
"-Da, bine卯n牛eles. 脦ntotdeauna au fost 艧i vor fi erori judiciare. O institu牛ie omeneaca nu poate fi perfect膬.
-Mai mult dec芒t at芒t, propor牛ia celor nevinova牛i este uria艧膬, pentru c膬 ei, care au crescut 卯ntr-un anumit mediu, nu consider膬 c膬 faptele savarsite de ei sunt infrac牛iuni.
-Ierta牛i-m膬, dar asta nu e just. Orice ho牛 艧tie c膬 ho牛ia este un lucru r膬u 艧i c膬 nu trebuie s膬 furi, c膬 ho牛ia e imoral膬.
-Nu, nu 艧tie. I se spune: nu fura, dar el 艧tie c膬 fabrican牛ii 卯i fur膬 munca re牛in芒ndu-i din plat膬, c膬 guvernul, cu to牛i func牛ionarii lui, 卯i fur膬 la nesf芒r艧it sub form膬 de d膬ri. El 艧tie c膬 noi, proprietarii de p膬m芒nt, l-am furat demult, lu芒ndu-i p膬m芒ntul care trebuie s膬 fie un bun comun, iar pe urm膬, c芒nd adun膬 艧i el vreascuri de pe p膬m芒ntul asta furat ca s膬 le pun膬 pe foc, 卯l b膬g膬m la pu艧c膬rie 艧i vrem s膬 卯l convingem c膬 e ho牛. Dar el 艧tie c膬 ho牛 nu este el, ci acela care i-a furat p膬m芒ntul, 艧i c膬 el este obligat 卯n fa牛a familiei s膬 ob牛in膬 cum poate restituirea din ceea ce i s-a furat."
脦n fine, lupta ideologic膬 a individului educat 卯mpotriva abuzului 卯nf膬ptuit de propria clic膬, 艧i zbuciumul, 艧i contradic牛iile... 艧i con艧tiin牛a 卯艧i 卯ntind vl膬starele peste tot 卯n roman: "Totul se trage din faptul c膬 oamenii 膬艧tia recunosc drept lege ceea ce nu este lege 艧i nu recunosc drept lege legea cea mai 卯nsemnat膬, ve艧nic膬, imuabil膬, 卯nscris膬 de 卯nsu艧i Dumnezeu 卯n inimile oamenilor. De asta 卯mi vine a艧a greu cu oamenii 膬艧tia. Mi-e pur 艧i simplu fric膬 de ei -zise Nehiliudov. 艦i oamenii 膬艧tia chiar sunt 卯nsp膬im芒nt膬tori. Mai 卯nsp膬im芒nt膬tori ca t芒lh膬rii. Un t膬lhar poate avea, totu艧i, mil膬, dar 膬艧tia nu pot: ei sunt asigura牛i contra milei cum sunt asigurate pietrele astea 卯mpotriva vegeta牛iei. Cic膬 sunt 卯nsp膬im芒nt膬tori Pugaciovii 艧i Razinii, dar 膬艧tia sunt de o mie de ori mai 卯nsp膬im芒nt膬tori. Dac膬 s-ar da o tem膬 psihologic膬: ce ar trebui f膬cut pentru ca oamenii zilelor noastre, cre艧tini, cu sim牛ul omeniei, s膬 s膬v芒r艧easc膬 cele mai cumplite f膬r膬delegi f膬r膬 s膬 se simt膬 vinova牛i, solu牛ia ar fi una singur膬: trebuie ca ace艧ti oameni s膬 fie guvernatori, directori, ofi牛eri, poli牛i艧ti, adic膬, 卯n primul r芒nd, trebuie ca ei s膬 fie convin艧i c膬 exist膬 ceva care se nume艧te slujb膬 de stat 艧i c膬 卯n acest cadru te po牛i purta cu oamenii ca 艧i cum ar fi ni艧te obiecte, f膬r膬 nimic omenesc 艧i fratern fa牛膬 de ei, iar 卯n al doilea r芒nd, ca acesti oameni de stat s膬 fie lega牛i unul de altul astfel 卯nc芒t r膬spunderea pentru consecin牛ele a ceea ce fac ei s膬 nu cad膬 asupra niciunuia dintre ei. 脦n lipsa acestor condi牛ii nu s-ar putea s膬v芒r艧i 卯n vremurile noastre asemenea atrocit膬牛i c膬 acelea pe care le-am v膬zut eu acum. Totul se trage de la faptul c膬 oamenii cred c膬 exist膬 situa牛ii 卯n care te po牛i purta cu un on f膬r膬 dragoste, ori asemenea situa牛ii nu exist膬."
Mai mult dec芒t toate acestea, care 卯n contrast cu finalul "semideschis" al romanului nu spun aproape nimic, de艧i prin ele 卯nsele reprezint膬 enorm, ideea central膬 艧i ultima treapt膬 a sc膬rii care duce spre panorama des膬v芒r艧irii se concretizeaz膬 卯n altceva: IDEEA SACRIFICIULUI SUPREM, a nimicniciei sinelui, pentru ceea ce cre艧tinismul ar numi "m芒ntuire", 卯ns膬 trec芒nd dincolo de acest concept, imboldul dedic膬rii totale pentru cel膬lalt, m膬re牛ia 艧i patosul descoperirii propriei meniri, 卯ns膬m芒n牛at膬, aici printr-un fapt aposterioric, 卯n nucleul con艧tiin牛ei.
De aceea, "脦nvierea" lui Tolstoi reprezint膬 un roman c芒t o via牛膬. E ceva ce subsemnatului nu i-a fost dat s膬 citeasc膬 de mai bine de un an 艧i, prin urmare, un roman pe care subsemnatul l-ar recomandada f膬r膬 re牛ineri tuturor.
Andrei Tama葯
29 aprilie 2017
Ceea ce urmeaz膬 este o disec牛ie umanist膬 a con艧tiin牛ei 艧i una 艧tiin牛ific膬 a feudalit膬牛ii, un adev膬rat act de acuzare la adresa Bisericii, a administra牛iei robotice care se exonereaz膬 de responsabilitatea "crimei" invoc芒nd, 卯n propria ei con艧tiin牛膬, primatul ordinii 艧i al "ordinului".
Despre oper膬 s-ar putea afirma c膬 reprezint膬 o varietate aparte de Bildungsroman. O varietate aparte deoarece derog膬 de la "regula comun膬", f膬r膬 a distorsiona 卯ns膬 principiile care stau la baza acestui tip romanesc. Av芒nd 卯n vedere defini牛ia clasic膬, despre Bildungsroman ni se spune c膬 "urm膬re艧te (ex variis) evolu牛ia unui personaj. La Tolstoi exist膬 o oarecare diferen牛膬 de nuan牛膬. Cititorul nu parcurge mecanic paginile c膬r牛ii, tr膬g芒nd la final o concluzie cli艧eic膬, potrivit c膬reia binele 卯nvinge r膬ul, ca 卯n basmele populare, ori o reminescenta filosofic膬 indefinibil膬, ca la numele germane ale genului, ci senza牛ia c膬 este prezent 卯n roman 艧i, cu toate acestea, nu poate cunoa艧te urm膬toarea liter膬 a firului con艧tiin牛ei personajelor (subsemnatul l-a numit deja, 卯n mintea sa, un "Bildungsroman de con艧tiin牛膬"). Cititorul, pierz芒ndu-艧i parc膬 卯ncrederea 卯n sufletul uman, cum, de altfel, pare-i-se, a avut-o 艧i autorul, se simte ca un Simon Petru purt芒nd povara lui Cristos. Unind c膬rbunele folosit la trasare 艧i termin芒ndu-ne treaba cu compasul, Bildungsromanul este unul al incertitudinii, unul care iese din tiparele clasice. Acestuia 卯i este distorsionat膬 "evolu牛ia" de care vorbe艧te defini牛ia, cei doi termeni (evolu牛ie 艧i incertutudine) fiind diametral opu艧i.
F膬r膬 ca acest aspect s膬 constituie s芒mburele romanului 艧i, deopotriv膬, inten牛ia autorului, cea mai mare parte a acestuia este dedicat膬 luptei de clas膬. "脦nvierea" este un strigat cu ecou al oropsi牛ilor, un strigat 卯n care, prelu芒nd antitez膬 folosit膬 pe coperta edi牛iei de la Polirom, "imaginea celulelor mizere de 卯nchisoare se suprapune cu bog膬牛ia str膬lucitoare (a) palatelor nobiliare".
Titlului i s-ar putea atribui cu greu semnifica牛ii religioase. Singurul lucru care mi-a 卯ncol牛it 卯n minte cu privire la acest aspect a fost 卯ntrebarea retoric膬 a lui Iisus, 卯n timp ce era at芒rnat pe cruce: "Tat膬l meu, tat膬l meu, de ce m-ai p膬r膬sit?", care ar putea reprezenta o dezicere a acestuia de faptele s膬v芒r艧ite, lucru de-a dreptul contradictoriu, 卯n m膬sura 卯n care 艧tia c膬 are s膬 卯nvie. Sub acest aspect, Tolstoi m-ar acuza c膬 interpretez f膬r膬 a fi animat de ceva aposterioric, Biblia. De altfel, Evanghelia dup膬 Matei, 卯n pasajul referitor la m芒ntuire, ar 卯ncadra ideea religioas膬 a romanului, cu un contur asem膬n膬tor: 卯ntrebat cine va fi mai mare 卯n 卯mp膬r膬牛ia cerurilor, Iisus a spus: "... cine se va smeri pe sine ca pruncul acesta, acela este mai mare 卯n 卯mp膬r膬牛ia cerurilor".
Ideea imoralit膬牛ii propriet膬牛ii private este sus牛inut膬 vehement 艧i este repetat膬 necontenit de-a lungul romanului (ceea ce l-ar 卯ndemna pe cititor s膬 卯艧i abat膬 un strop g芒ndul la mi艧c膬rile socialiste de sf芒r艧it de secol, care au culminat cu revolu牛ia din 1917): "脦nt芒i i-a jefuit pe to牛i, a jefuit tot p膬m芒ntul, le-a luat oamenilor agoniseala 艧i s-a pus peste toate, pe 膬ia care s-au ridicat 卯mpotriva lui i-au b膬tut 艧i apoi au scris legea, s膬 nu furi 艧i s膬 nu omori. S膬 fi scris mai 卯nt芒i legea asta".
Fine牛ea cu care este surprins un analitic 艧i totodat膬 p膬tima艧 element masculin este de natur膬 aposterioric膬 (s膬 nu istorisim via牛a amoroas膬 a lui Tolstoi 艧i dandanaua cu so牛ia sa): "脦mpotriva c膬s膬toriei cu Missy (...) era faptul c膬 ea avea deja 27 de ani, a艧a 卯nc芒t mai avusese 卯n mod sigur iubiri - g芒nd chinuitor pentru Nehiliudov. Orgoliul lui nu putea s膬 se 卯mpace cu g芒ndul c膬 ea ar fi putut iubi pe altcineva dec芒t el, fie 艧i 卯n trecut. Fire艧te c膬 ea nu avea cum s膬 艧tie c膬 卯l va 卯nt芒lni pe el, dar simplul g芒nd c膬 ea ar fi putut s膬 iubeasc膬 卯nainte pe altcineva 卯l vexa".
Remarcile dojenitoare la adresa transform膬rii credin牛ei 卯n supersti牛ii telurice de mas膬 nu lipsesc nici ele: "interzisese nu numai poliloghia asta f膬r膬 nicio noim膬 艧i vr膬jile profanatoare ale preo牛ilor-卯nv膬牛膬tori asupra p芒inii 艧i vinului, dar interzisese c芒t se poate de categoric ca unii oameni s膬 se numeasc膬 卯nv膬牛膬tori ai altor oameni, interzisese rug膬ciunile 卯n temple 艧i poruncise c膬 fiecare s膬 se roage singur, interzisese chiar templele, spun芒nd c膬 el a venit s膬 le distrug膬 艧i c膬 nu 卯n temple trebuie f膬cut膬 ruga, ci 卯n suflet 艧i 卯n adev膬r".
Dialectica cu privire la caracterul moral al legiuirii 艧i, deopotriv膬, la seva originar膬 a acesteia surprind:
"-Da, bine卯n牛eles. 脦ntotdeauna au fost 艧i vor fi erori judiciare. O institu牛ie omeneaca nu poate fi perfect膬.
-Mai mult dec芒t at芒t, propor牛ia celor nevinova牛i este uria艧膬, pentru c膬 ei, care au crescut 卯ntr-un anumit mediu, nu consider膬 c膬 faptele savarsite de ei sunt infrac牛iuni.
-Ierta牛i-m膬, dar asta nu e just. Orice ho牛 艧tie c膬 ho牛ia este un lucru r膬u 艧i c膬 nu trebuie s膬 furi, c膬 ho牛ia e imoral膬.
-Nu, nu 艧tie. I se spune: nu fura, dar el 艧tie c膬 fabrican牛ii 卯i fur膬 munca re牛in芒ndu-i din plat膬, c膬 guvernul, cu to牛i func牛ionarii lui, 卯i fur膬 la nesf芒r艧it sub form膬 de d膬ri. El 艧tie c膬 noi, proprietarii de p膬m芒nt, l-am furat demult, lu芒ndu-i p膬m芒ntul care trebuie s膬 fie un bun comun, iar pe urm膬, c芒nd adun膬 艧i el vreascuri de pe p膬m芒ntul asta furat ca s膬 le pun膬 pe foc, 卯l b膬g膬m la pu艧c膬rie 艧i vrem s膬 卯l convingem c膬 e ho牛. Dar el 艧tie c膬 ho牛 nu este el, ci acela care i-a furat p膬m芒ntul, 艧i c膬 el este obligat 卯n fa牛a familiei s膬 ob牛in膬 cum poate restituirea din ceea ce i s-a furat."
脦n fine, lupta ideologic膬 a individului educat 卯mpotriva abuzului 卯nf膬ptuit de propria clic膬, 艧i zbuciumul, 艧i contradic牛iile... 艧i con艧tiin牛a 卯艧i 卯ntind vl膬starele peste tot 卯n roman: "Totul se trage din faptul c膬 oamenii 膬艧tia recunosc drept lege ceea ce nu este lege 艧i nu recunosc drept lege legea cea mai 卯nsemnat膬, ve艧nic膬, imuabil膬, 卯nscris膬 de 卯nsu艧i Dumnezeu 卯n inimile oamenilor. De asta 卯mi vine a艧a greu cu oamenii 膬艧tia. Mi-e pur 艧i simplu fric膬 de ei -zise Nehiliudov. 艦i oamenii 膬艧tia chiar sunt 卯nsp膬im芒nt膬tori. Mai 卯nsp膬im芒nt膬tori ca t芒lh膬rii. Un t膬lhar poate avea, totu艧i, mil膬, dar 膬艧tia nu pot: ei sunt asigura牛i contra milei cum sunt asigurate pietrele astea 卯mpotriva vegeta牛iei. Cic膬 sunt 卯nsp膬im芒nt膬tori Pugaciovii 艧i Razinii, dar 膬艧tia sunt de o mie de ori mai 卯nsp膬im芒nt膬tori. Dac膬 s-ar da o tem膬 psihologic膬: ce ar trebui f膬cut pentru ca oamenii zilelor noastre, cre艧tini, cu sim牛ul omeniei, s膬 s膬v芒r艧easc膬 cele mai cumplite f膬r膬delegi f膬r膬 s膬 se simt膬 vinova牛i, solu牛ia ar fi una singur膬: trebuie ca ace艧ti oameni s膬 fie guvernatori, directori, ofi牛eri, poli牛i艧ti, adic膬, 卯n primul r芒nd, trebuie ca ei s膬 fie convin艧i c膬 exist膬 ceva care se nume艧te slujb膬 de stat 艧i c膬 卯n acest cadru te po牛i purta cu oamenii ca 艧i cum ar fi ni艧te obiecte, f膬r膬 nimic omenesc 艧i fratern fa牛膬 de ei, iar 卯n al doilea r芒nd, ca acesti oameni de stat s膬 fie lega牛i unul de altul astfel 卯nc芒t r膬spunderea pentru consecin牛ele a ceea ce fac ei s膬 nu cad膬 asupra niciunuia dintre ei. 脦n lipsa acestor condi牛ii nu s-ar putea s膬v芒r艧i 卯n vremurile noastre asemenea atrocit膬牛i c膬 acelea pe care le-am v膬zut eu acum. Totul se trage de la faptul c膬 oamenii cred c膬 exist膬 situa牛ii 卯n care te po牛i purta cu un on f膬r膬 dragoste, ori asemenea situa牛ii nu exist膬."
Mai mult dec芒t toate acestea, care 卯n contrast cu finalul "semideschis" al romanului nu spun aproape nimic, de艧i prin ele 卯nsele reprezint膬 enorm, ideea central膬 艧i ultima treapt膬 a sc膬rii care duce spre panorama des膬v芒r艧irii se concretizeaz膬 卯n altceva: IDEEA SACRIFICIULUI SUPREM, a nimicniciei sinelui, pentru ceea ce cre艧tinismul ar numi "m芒ntuire", 卯ns膬 trec芒nd dincolo de acest concept, imboldul dedic膬rii totale pentru cel膬lalt, m膬re牛ia 艧i patosul descoperirii propriei meniri, 卯ns膬m芒n牛at膬, aici printr-un fapt aposterioric, 卯n nucleul con艧tiin牛ei.
De aceea, "脦nvierea" lui Tolstoi reprezint膬 un roman c芒t o via牛膬. E ceva ce subsemnatului nu i-a fost dat s膬 citeasc膬 de mai bine de un an 艧i, prin urmare, un roman pe care subsemnatul l-ar recomandada f膬r膬 re牛ineri tuturor.
Andrei Tama葯
29 aprilie 2017
November 24, 2020
螠蟺慰蟻蔚委 畏 芦螁谓谓伪 螝伪蟻苇谓喂谓伪禄 魏喂 慰 芦螤蠈位蔚渭慰蟼 魏伪喂 螘喂蟻萎谓畏禄 谓伪 蔚委谓伪喂 蟿伪 蟺喂慰 纬谓蠅蟽蟿维 苇蟻纬伪 蟿慰蠀 魏蠈渭畏 韦慰位蟽蟿蠈畏 (纬喂伪蟿委 渭喂伪 noblesse 蟿畏谓 蔚委蠂蔚 慰 蟿蠉蟺慰蟼), 蠈渭蠅蟼 蟿慰 伪位畏胃喂谓蠈 蟿慰蠀 best seller 萎蟿伪谓 畏 芦螒谓维蟽蟿伪蟽畏禄鈥�
螣 螡蔚蠂位喂慰蠉谓蟿慰蠁 蔚委谓伪喂 苇谓伪蟼 蟺蟻委纬魏畏蟺伪蟼 蟺慰蠀 蟺蟻喂谓 伪蟺蠈 蠂蟻蠈谓喂伪 蔚委蠂蔚 未喂伪魏慰蟻蔚蠉蟽蔚喂 蟿畏谓 螝伪蟿蔚蟻委谓伪 螠维蟽位慰尾伪, 蠀蟺畏蟻苇蟿蟻喂伪 鈥� 蠄蠀蠂慰魏蠈蟻畏 蟿畏蟼 胃蔚委伪蟼 蟿慰蠀. 螝伪喂 蠈蟺蠅蟼 蟽蠀谓畏胃委味蔚蟿伪喂 蟽蔚 蟿苇蟿慰喂蔚蟼 蟺蔚蟻喂蟺蟿蠋蟽蔚喂蟼, 慰 谓蔚伪蟻蠈蟼 蟿畏谓 苇魏伪谓蔚 渭蔚 蔚位伪蠁蟻维 蟺畏未畏渭伪蟿维魏喂伪 纬喂伪 维位位蔚蟼 蔚蟺委纬蔚喂蔚蟼 畏未慰谓苇蟼 魏伪喂 畏 伪蟿蠀蠂萎蟽伪蟽伪, 尾蟻苇胃畏魏蔚 渭鈥櫸轿� 渭蠅蟻蠈 蟽蟿畏谓 魏慰喂位喂维 魏伪喂 蠂蠅蟻委蟼 未慰蠀位蔚喂维. 螠蔚蟿维 苇蠂伪蟽蔚 蟿慰 渭蠅蟻蠈 魏伪喂 尾蟻萎魏蔚 未慰蠀位蔚喂维 蠅蟼 芦蟺蔚蟻喂蟺蔚蟽慰蠉蟽伪 纬蠀谓萎禄.
螒蠀蟿维 蟽蠀谓苇尾畏蟽伪谓 last years 纬喂伪蟿委 渭蔚蟿维 伪蟺蠈 未苇魏伪 蠂蟻蠈谓喂伪, 慰 螡蔚蠂位喂慰蠉谓蟿慰蠁 魏伪喂 畏 螠维蟽位慰尾伪 蟽蠀谓伪谓蟿喂慰蠉谓蟿伪喂 魏伪喂 蟺维位喂 蠈蠂喂 蟺位苇慰谓 蠅蟼 蔚蟻伪蟽蟿苇蟼 伪位位维 蟽蔚 渭喂伪 伪委胃慰蠀蟽伪 未喂魏伪蟽蟿畏蟻委慰蠀: 蔚魏蔚委谓慰蟼 蠅蟼 苇谓慰蟻魏慰蟼 魏喂 蔚魏蔚委谓畏 蠅蟼 魏伪蟿畏纬慰蟻慰蠉渭蔚谓畏 纬喂伪 鈥樝單毕佄嘉蔽何滴扁€�, 魏慰喂谓蠋蟼 蟺蠅蟼 尉蔚魏位萎蟻喂蟽蔚 魏维蟺慰喂慰谓 蟺蔚位维蟿畏 蟿畏蟼. 螒蟺蠈 未喂魏伪蟽蟿喂魏萎 蟺位维谓畏, 畏 螠维蟽位慰尾伪 魏伪蟿伪未喂魏维味蔚蟿伪喂 蟽蔚 魏伪蟿伪谓伪纬魏伪蟽蟿喂魏维 苇蟻纬伪 蟽蟿畏 危喂尾畏蟻委伪 魏伪喂 蟿慰谓 螡蔚蠂位喂慰蠉谓蟿慰蠁 蟿慰谓 蟺喂维谓慰蠀谓 蠈蠄喂渭蔚蟼 蔚谓慰蠂苇蟼 魏伪喂 胃苇位蔚喂 谓伪 蟺伪谓蟿蟻蔚蠀蟿蔚委 渭蔚 蟺伪蟺维 魏伪喂 渭蔚 魏慰蠀渭蟺维蟻慰 蟿畏谓 鈥樜毕勏呄囄兾毕兾扁€� 纬喂伪蟿委 伪喂蟽胃维谓蔚蟿伪喂 蠀蟺蔚蠉胃蠀谓慰蟼 纬喂伪 蟿慰谓 未蟻蠈渭慰 蟿畏蟼 伪魏慰位伪蟽委伪蟼 蟺慰蠀 苇蠂蔚喂 蟺维蟻蔚喂.
韦慰 尾喂尾位委慰 蔚委谓伪喂 苇谓伪 魏伪蟿维蠁蠅蟻慰 鈥樜何毕勎肺澄肯佅庘€� 纬喂伪 蟿慰 未喂魏伪蟽蟿喂魏蠈 蟽蠉蟽蟿畏渭伪 蟿畏蟼 巍蠅蟽委伪蟼 蔚魏蔚委谓畏蟼 蟿畏蟼 蔚蟺慰蠂萎蟼 (魏伪喂 蠈蠂喂 渭蠈谓慰 胃伪 蟺蠅 蔚纬蠋) 蠈蟺慰蠀 苇蟿蟽喂 魏伪喂 渭蟺位蔚蠂蟿蔚委蟼 蟽蟿伪 未委蠂蟿蠀伪 蟿慰蠀, 未蔚谓 尉蔚渭蟺位苇魏蔚喂蟼 渭蔚 蟿委蟺慰蟿伪. 螒胃蠋慰喂, 渭喂魏蟻慰伪蟺伪蟿蔚蠋谓蔚蟼, 蟺慰位喂蟿喂魏慰委 魏蟻伪蟿慰蠉渭蔚谓慰喂 魏伪喂 未慰位慰蠁蠈谓慰喂, 蠈位慰喂 蟽鈥櫸轿� 蟽伪魏委 尾蟻维味慰蠀谓鈥� 螘维谓 萎渭慰蠀谓 魏伪胃畏纬畏蟿萎蟼 蟽蠀纬魏蟻喂蟿喂魏萎蟼 位慰纬慰蟿蔚蠂谓委伪蟼, 胃伪 苇尾伪味伪 蟽蟿慰蠀蟼 蠁慰喂蟿畏蟿苇蟼 渭慰蠀 谓伪 魏维谓慰蠀谓 蟽蠀纬魏蟻喂蟿喂魏萎 渭蔚位苇蟿畏 蟿畏蟼 芦螒谓维蟽蟿伪蟽畏蟼禄 渭蔚 蟿慰谓 芦螙慰蠁蔚蟻蠈 螣委魏慰禄 蟿慰蠀 螡蟿委魏蔚谓蟼 [位蔚喂蟿慰蠀蟻纬委伪 蟿慰蠀 未喂魏伪蟽蟿喂魏慰蠉 蟽蠀蟽蟿萎渭伪蟿慰蟼], 萎 渭蔚 蟿慰 芦螆纬魏位畏渭伪 魏伪喂 蟿喂渭蠅蟻委伪禄 蟿慰蠀 螡蟿慰蟽蟿慰纬喂苇蠁蟽魏喂 [畏 畏胃喂魏萎 未喂维蟽蟿伪蟽畏 蟿慰蠀 蔚纬魏位萎渭伪蟿慰蟼] 伪位位维 未蔚谓 蔚委渭伪喂 魏喂 苇蟿蟽喂 蟿畏谓 纬位蠉蟿蠅蟽伪谓 慰喂 蠁慰喂蟿畏蟿苇蟼鈥�
螘喂蟻蠅谓喂魏蠈蟼 魏伪喂 魏伪蠀蟽蟿喂魏蠈蟼, 慰 蟽蠀纬纬蟻伪蠁苇伪蟼 蟽蠁维味蔚喂 渭蔚 蟿慰 纬维谓蟿喂 蟿畏谓 蔚魏魏位畏蟽委伪, 蟿畏谓 魏慰喂谓蠅谓喂魏萎 伪谓喂蟽蠈蟿畏蟿伪, 蟿慰蠀蟼 未畏渭蠈蟽喂慰蠀蟼 蠀蟺伪位位萎位慰蠀蟼 [胃伪 魏蟻伪蟿畏胃蠋 魏伪喂 未蔚谓 胃伪 渭喂位萎蟽蠅 伪位位维 魏维蟺慰喂蔚蟼 渭维蟽蟿喂纬蔚蟼 蔚委谓伪喂 伪喂蠋谓喂蔚蟼鈥 螛伪 伪谓伪蠁苇蟻蠅 苇谓伪 渭喂魏蟻蠈 伪蟺蠈蟽蟺伪蟽渭伪 蟿慰蠀 韦慰位蟽蟿蠈喂 纬喂伪 蟿慰蠀蟼 未畏渭蠈蟽喂慰蠀蟼 位蔚喂蟿慰蠀蟻纬慰蠉蟼, 魏蠀尾蔚蟻谓萎蟿蔚蟼, 魏位蟺, 魏位蟺: 芦韦蟻慰渭伪蠂蟿喂魏蠈蟿蔚蟻慰喂 伪蟺蠈 蟿慰蠀蟼 位畏蟽蟿苇蟼. 螣 位畏蟽蟿萎蟼 渭蟺慰蟻蔚委 魏伪喂 谓伪 蟽蔚 位蠀蟺畏胃蔚委, 伪蠀蟿慰委 蔚未蠋 未蔚谓 渭蟺慰蟻慰蠉谓 谓伪 蟽蔚 位蠀蟺畏胃慰蠉谓: 蔚委谓伪喂 伪蟽蠁伪位喂蟽渭苇谓慰喂 伪蟺苇谓伪谓蟿喂 蟽蟿畏 位蠉蟺畏, 蠈蟺蠅蟼 伪蠀蟿苇蟼 慰喂 蟺位维魏蔚蟼 伪蟺蠈 蟿伪 蠁蠀蟿维禄.
唯蠀蠂慰位蠈纬慰蟼, 魏慰喂谓蠅谓喂慰位蠈纬慰蟼, 伪谓伪位蠉蔚喂 蟿畏 蟽蠂苇蟽畏 蟿蠅谓 未蠉慰 伪未蔚位蠁蠋谓, 蟿伪 蟽蠀谓伪喂蟽胃萎渭伪蟿伪 蟿蠅谓 蠁蠀位伪魏喂蟽渭苇谓蠅谓, 蟽蠂苇蟽蔚喂蟼 蟽蠀味蠀纬喂魏苇蟼 魏喂 蔚尉蠅蟽蠀味蠀纬喂魏苇蟼鈥�
螒谓 魏伪喂 纬蟻伪渭渭苇谓慰 120 蠂蟻蠈谓喂伪 蟺蟻喂谓, 慰喂 蟺蔚蟻喂纬蟻伪蠁苇蟼 蔚委谓伪喂 蟽蠉纬蠂蟻慰谓蔚蟼, 蟽蟿喂纬渭萎 未蔚谓 伪喂蟽胃维谓胃畏魏伪 蟺蠅蟼 未喂维尾伪味伪 魏维蟿喂 蟺伪位伪喂伪魏蠈 魏伪喂 维魏蠀蟻慰 (纬喂鈥櫸毕呄勏� 魏伪喂 蔚委谓伪喂 魏伪喂 魏位伪蟽喂魏蠈谓鈥�)
螣渭慰位慰纬蠋 蟺蠅蟼 蟽蟿畏谓 伪蟻蠂萎, 渭慰蠀 蠁维谓畏魏蔚 伪蟻纬蠈, 未喂维尾伪味伪 渭蔚蟻喂魏苇蟼 蟽蔚位委未蔚蟼 魏伪喂 渭蔚蟿维 蟿慰 维蠁畏谓伪 蟽蟿畏谓 维魏蟻畏, 蠈蟽慰 蠈渭蠅蟼 蟺蔚蟻谓慰蠉蟽伪谓 慰喂 蟽蔚位委未蔚蟼, 蟿蠈蟽慰 苇渭蟺伪喂谓伪 蟽蟿慰谓 魏蠈蟽渭慰 蟿慰蠀 韦慰位蟽蟿蠈畏鈥�
螖蔚谓 尾维味蠅 蟺苇谓蟿蔚 伪蟽蟿苇蟻喂伪 纬喂伪蟿委 蟿慰 蟿苇位慰蟼 萎蟿伪谓 慰位委纬慰谓 未喂未伪魏蟿喂魏委蟽蟿喂魏慰 魏伪喂 蟺蟻慰蟽畏位蠀蟿喂蟽蟿喂魏蠈谓鈥� too good to be true 蟺慰蠀 位苇谓蔚 魏伪喂 蟽蟿慰 蠂蠅蟻喂蠈 渭慰蠀鈥� too easy鈥�
螣 螡蔚蠂位喂慰蠉谓蟿慰蠁 蔚委谓伪喂 苇谓伪蟼 蟺蟻委纬魏畏蟺伪蟼 蟺慰蠀 蟺蟻喂谓 伪蟺蠈 蠂蟻蠈谓喂伪 蔚委蠂蔚 未喂伪魏慰蟻蔚蠉蟽蔚喂 蟿畏谓 螝伪蟿蔚蟻委谓伪 螠维蟽位慰尾伪, 蠀蟺畏蟻苇蟿蟻喂伪 鈥� 蠄蠀蠂慰魏蠈蟻畏 蟿畏蟼 胃蔚委伪蟼 蟿慰蠀. 螝伪喂 蠈蟺蠅蟼 蟽蠀谓畏胃委味蔚蟿伪喂 蟽蔚 蟿苇蟿慰喂蔚蟼 蟺蔚蟻喂蟺蟿蠋蟽蔚喂蟼, 慰 谓蔚伪蟻蠈蟼 蟿畏谓 苇魏伪谓蔚 渭蔚 蔚位伪蠁蟻维 蟺畏未畏渭伪蟿维魏喂伪 纬喂伪 维位位蔚蟼 蔚蟺委纬蔚喂蔚蟼 畏未慰谓苇蟼 魏伪喂 畏 伪蟿蠀蠂萎蟽伪蟽伪, 尾蟻苇胃畏魏蔚 渭鈥櫸轿� 渭蠅蟻蠈 蟽蟿畏谓 魏慰喂位喂维 魏伪喂 蠂蠅蟻委蟼 未慰蠀位蔚喂维. 螠蔚蟿维 苇蠂伪蟽蔚 蟿慰 渭蠅蟻蠈 魏伪喂 尾蟻萎魏蔚 未慰蠀位蔚喂维 蠅蟼 芦蟺蔚蟻喂蟺蔚蟽慰蠉蟽伪 纬蠀谓萎禄.
螒蠀蟿维 蟽蠀谓苇尾畏蟽伪谓 last years 纬喂伪蟿委 渭蔚蟿维 伪蟺蠈 未苇魏伪 蠂蟻蠈谓喂伪, 慰 螡蔚蠂位喂慰蠉谓蟿慰蠁 魏伪喂 畏 螠维蟽位慰尾伪 蟽蠀谓伪谓蟿喂慰蠉谓蟿伪喂 魏伪喂 蟺维位喂 蠈蠂喂 蟺位苇慰谓 蠅蟼 蔚蟻伪蟽蟿苇蟼 伪位位维 蟽蔚 渭喂伪 伪委胃慰蠀蟽伪 未喂魏伪蟽蟿畏蟻委慰蠀: 蔚魏蔚委谓慰蟼 蠅蟼 苇谓慰蟻魏慰蟼 魏喂 蔚魏蔚委谓畏 蠅蟼 魏伪蟿畏纬慰蟻慰蠉渭蔚谓畏 纬喂伪 鈥樝單毕佄嘉蔽何滴扁€�, 魏慰喂谓蠋蟼 蟺蠅蟼 尉蔚魏位萎蟻喂蟽蔚 魏维蟺慰喂慰谓 蟺蔚位维蟿畏 蟿畏蟼. 螒蟺蠈 未喂魏伪蟽蟿喂魏萎 蟺位维谓畏, 畏 螠维蟽位慰尾伪 魏伪蟿伪未喂魏维味蔚蟿伪喂 蟽蔚 魏伪蟿伪谓伪纬魏伪蟽蟿喂魏维 苇蟻纬伪 蟽蟿畏 危喂尾畏蟻委伪 魏伪喂 蟿慰谓 螡蔚蠂位喂慰蠉谓蟿慰蠁 蟿慰谓 蟺喂维谓慰蠀谓 蠈蠄喂渭蔚蟼 蔚谓慰蠂苇蟼 魏伪喂 胃苇位蔚喂 谓伪 蟺伪谓蟿蟻蔚蠀蟿蔚委 渭蔚 蟺伪蟺维 魏伪喂 渭蔚 魏慰蠀渭蟺维蟻慰 蟿畏谓 鈥樜毕勏呄囄兾毕兾扁€� 纬喂伪蟿委 伪喂蟽胃维谓蔚蟿伪喂 蠀蟺蔚蠉胃蠀谓慰蟼 纬喂伪 蟿慰谓 未蟻蠈渭慰 蟿畏蟼 伪魏慰位伪蟽委伪蟼 蟺慰蠀 苇蠂蔚喂 蟺维蟻蔚喂.
韦慰 尾喂尾位委慰 蔚委谓伪喂 苇谓伪 魏伪蟿维蠁蠅蟻慰 鈥樜何毕勎肺澄肯佅庘€� 纬喂伪 蟿慰 未喂魏伪蟽蟿喂魏蠈 蟽蠉蟽蟿畏渭伪 蟿畏蟼 巍蠅蟽委伪蟼 蔚魏蔚委谓畏蟼 蟿畏蟼 蔚蟺慰蠂萎蟼 (魏伪喂 蠈蠂喂 渭蠈谓慰 胃伪 蟺蠅 蔚纬蠋) 蠈蟺慰蠀 苇蟿蟽喂 魏伪喂 渭蟺位蔚蠂蟿蔚委蟼 蟽蟿伪 未委蠂蟿蠀伪 蟿慰蠀, 未蔚谓 尉蔚渭蟺位苇魏蔚喂蟼 渭蔚 蟿委蟺慰蟿伪. 螒胃蠋慰喂, 渭喂魏蟻慰伪蟺伪蟿蔚蠋谓蔚蟼, 蟺慰位喂蟿喂魏慰委 魏蟻伪蟿慰蠉渭蔚谓慰喂 魏伪喂 未慰位慰蠁蠈谓慰喂, 蠈位慰喂 蟽鈥櫸轿� 蟽伪魏委 尾蟻维味慰蠀谓鈥� 螘维谓 萎渭慰蠀谓 魏伪胃畏纬畏蟿萎蟼 蟽蠀纬魏蟻喂蟿喂魏萎蟼 位慰纬慰蟿蔚蠂谓委伪蟼, 胃伪 苇尾伪味伪 蟽蟿慰蠀蟼 蠁慰喂蟿畏蟿苇蟼 渭慰蠀 谓伪 魏维谓慰蠀谓 蟽蠀纬魏蟻喂蟿喂魏萎 渭蔚位苇蟿畏 蟿畏蟼 芦螒谓维蟽蟿伪蟽畏蟼禄 渭蔚 蟿慰谓 芦螙慰蠁蔚蟻蠈 螣委魏慰禄 蟿慰蠀 螡蟿委魏蔚谓蟼 [位蔚喂蟿慰蠀蟻纬委伪 蟿慰蠀 未喂魏伪蟽蟿喂魏慰蠉 蟽蠀蟽蟿萎渭伪蟿慰蟼], 萎 渭蔚 蟿慰 芦螆纬魏位畏渭伪 魏伪喂 蟿喂渭蠅蟻委伪禄 蟿慰蠀 螡蟿慰蟽蟿慰纬喂苇蠁蟽魏喂 [畏 畏胃喂魏萎 未喂维蟽蟿伪蟽畏 蟿慰蠀 蔚纬魏位萎渭伪蟿慰蟼] 伪位位维 未蔚谓 蔚委渭伪喂 魏喂 苇蟿蟽喂 蟿畏谓 纬位蠉蟿蠅蟽伪谓 慰喂 蠁慰喂蟿畏蟿苇蟼鈥�
螘喂蟻蠅谓喂魏蠈蟼 魏伪喂 魏伪蠀蟽蟿喂魏蠈蟼, 慰 蟽蠀纬纬蟻伪蠁苇伪蟼 蟽蠁维味蔚喂 渭蔚 蟿慰 纬维谓蟿喂 蟿畏谓 蔚魏魏位畏蟽委伪, 蟿畏谓 魏慰喂谓蠅谓喂魏萎 伪谓喂蟽蠈蟿畏蟿伪, 蟿慰蠀蟼 未畏渭蠈蟽喂慰蠀蟼 蠀蟺伪位位萎位慰蠀蟼 [胃伪 魏蟻伪蟿畏胃蠋 魏伪喂 未蔚谓 胃伪 渭喂位萎蟽蠅 伪位位维 魏维蟺慰喂蔚蟼 渭维蟽蟿喂纬蔚蟼 蔚委谓伪喂 伪喂蠋谓喂蔚蟼鈥 螛伪 伪谓伪蠁苇蟻蠅 苇谓伪 渭喂魏蟻蠈 伪蟺蠈蟽蟺伪蟽渭伪 蟿慰蠀 韦慰位蟽蟿蠈喂 纬喂伪 蟿慰蠀蟼 未畏渭蠈蟽喂慰蠀蟼 位蔚喂蟿慰蠀蟻纬慰蠉蟼, 魏蠀尾蔚蟻谓萎蟿蔚蟼, 魏位蟺, 魏位蟺: 芦韦蟻慰渭伪蠂蟿喂魏蠈蟿蔚蟻慰喂 伪蟺蠈 蟿慰蠀蟼 位畏蟽蟿苇蟼. 螣 位畏蟽蟿萎蟼 渭蟺慰蟻蔚委 魏伪喂 谓伪 蟽蔚 位蠀蟺畏胃蔚委, 伪蠀蟿慰委 蔚未蠋 未蔚谓 渭蟺慰蟻慰蠉谓 谓伪 蟽蔚 位蠀蟺畏胃慰蠉谓: 蔚委谓伪喂 伪蟽蠁伪位喂蟽渭苇谓慰喂 伪蟺苇谓伪谓蟿喂 蟽蟿畏 位蠉蟺畏, 蠈蟺蠅蟼 伪蠀蟿苇蟼 慰喂 蟺位维魏蔚蟼 伪蟺蠈 蟿伪 蠁蠀蟿维禄.
唯蠀蠂慰位蠈纬慰蟼, 魏慰喂谓蠅谓喂慰位蠈纬慰蟼, 伪谓伪位蠉蔚喂 蟿畏 蟽蠂苇蟽畏 蟿蠅谓 未蠉慰 伪未蔚位蠁蠋谓, 蟿伪 蟽蠀谓伪喂蟽胃萎渭伪蟿伪 蟿蠅谓 蠁蠀位伪魏喂蟽渭苇谓蠅谓, 蟽蠂苇蟽蔚喂蟼 蟽蠀味蠀纬喂魏苇蟼 魏喂 蔚尉蠅蟽蠀味蠀纬喂魏苇蟼鈥�
螒谓 魏伪喂 纬蟻伪渭渭苇谓慰 120 蠂蟻蠈谓喂伪 蟺蟻喂谓, 慰喂 蟺蔚蟻喂纬蟻伪蠁苇蟼 蔚委谓伪喂 蟽蠉纬蠂蟻慰谓蔚蟼, 蟽蟿喂纬渭萎 未蔚谓 伪喂蟽胃维谓胃畏魏伪 蟺蠅蟼 未喂维尾伪味伪 魏维蟿喂 蟺伪位伪喂伪魏蠈 魏伪喂 维魏蠀蟻慰 (纬喂鈥櫸毕呄勏� 魏伪喂 蔚委谓伪喂 魏伪喂 魏位伪蟽喂魏蠈谓鈥�)
螣渭慰位慰纬蠋 蟺蠅蟼 蟽蟿畏谓 伪蟻蠂萎, 渭慰蠀 蠁维谓畏魏蔚 伪蟻纬蠈, 未喂维尾伪味伪 渭蔚蟻喂魏苇蟼 蟽蔚位委未蔚蟼 魏伪喂 渭蔚蟿维 蟿慰 维蠁畏谓伪 蟽蟿畏谓 维魏蟻畏, 蠈蟽慰 蠈渭蠅蟼 蟺蔚蟻谓慰蠉蟽伪谓 慰喂 蟽蔚位委未蔚蟼, 蟿蠈蟽慰 苇渭蟺伪喂谓伪 蟽蟿慰谓 魏蠈蟽渭慰 蟿慰蠀 韦慰位蟽蟿蠈畏鈥�
螖蔚谓 尾维味蠅 蟺苇谓蟿蔚 伪蟽蟿苇蟻喂伪 纬喂伪蟿委 蟿慰 蟿苇位慰蟼 萎蟿伪谓 慰位委纬慰谓 未喂未伪魏蟿喂魏委蟽蟿喂魏慰 魏伪喂 蟺蟻慰蟽畏位蠀蟿喂蟽蟿喂魏蠈谓鈥� too good to be true 蟺慰蠀 位苇谓蔚 魏伪喂 蟽蟿慰 蠂蠅蟻喂蠈 渭慰蠀鈥� too easy鈥�
August 22, 2022
丿乇 讴鬲丕亘 乇爻鬲丕禺蹖夭 丿丕爻鬲丕賳 夭賳丿诏蹖 倬乇賳爻 賳禺賱蹖丿賵賮蹖 乇賵 賲蹖禺賵賳蹖賲 讴賴 丿乇 丕賵丕蹖賱 噩賵丕賳蹖 賲乇鬲讴亘 禺胤丕蹖 亘夭乇诏蹖 賲蹖卮賴 賵 丿乇 亘夭乇诏爻丕賱蹖 鬲丕夭賴 賲鬲賵噩賴 丕孬乇丕鬲 賲禺乇亘 丕賵賳 诏賳丕賴 亘乇 夭賳丿诏蹖 賮乇丿 賲賯丕亘賱卮 賲蹖卮賴. 囟乇亘賴 蹖 丨蹖乇鬲 丌賵乇蹖 讴賴 賲賵丕噩賴賴 亘丕 賳鬲蹖噩賴 蹖 毓賲賱卮 亘賴卮 賵丕乇丿 賲蹖讴賳賴 夭賳丿诏蹖 倬乇賳爻 乇賵 亘賴 胤賵乇 讴賱 鬲睾蹖蹖乇 賲蹖丿賴. 毓匕丕亘 賵噩丿丕賳 賳丕卮蹖 丕夭 丕賵賳 亘丕毓孬 賲蹖卮賴 丿賯蹖賯 鬲乇 亘賴 賲爻丕卅賱蹖 讴賴 丿賵乇賵 亘乇卮 氐賵乇鬲 賲蹖诏蹖乇賴 賳诏丕賴 讴賳賴. 亘賴 賳馗丕賲 丕爻鬲亘丿丕丿蹖 鬲夭丕乇賴丕 賵 賮賱丕讴鬲 讴卮丕賵乇夭丕賳 丕夭 噩賵乇 丕乇亘丕亘賴丕卮賵賳貙 賳馗丕賲 賯囟丕蹖 丨丕讴賲 亘乇 噩丕賲毓卮 賵 鬲亘毓蹖丿 夭賳丿丕賳蹖丕賳 亘蹖 诏賳丕賴 賵 賴賲趩賳蹖賳 賳诏丕賴 賲鬲賮丕賵鬲 賲賱鬲 賵 丨讴賵賲鬲 亘賴 丿蹖賳. 禺賵丿卮 乇賵 丿乇 賯亘丕賱 鬲賲丕賲 丕蹖賳 賲爻丕卅賱 賲爻卅賵賱 賲蹖亘蹖賳賴 讴賴 趩胤賵乇 鬲丕 丕賱丕賳 亘賴卮賵賳 丌诏丕賴 賳亘賵丿賴.
亘毓囟蹖 賲賮丕賴蹖賲 丕賳賯丿乇 鬲讴乇丕乇 卮丿賳 讴賴 亘賴 賳馗乇 讴賱蹖卮賴 丕蹖 賵 卮毓丕乇蹖 賲蹖丕賳貙 賵賱蹖 丨賯蹖賯鬲 丕蹖賳噩丕爻鬲 讴賴 丕蹖賳 賳賯丿賴丕蹖 亘賴 馗丕賴乇 讴賱蹖卮賴 丕蹖 賴賳賵夭 賲賵賮賯 賳卮丿賴 讴賴 亘乇 诏賲乇丕賴蹖 噩丕賲毓賴 賵 賳馗丕賲 賴丕蹖 丨讴賵賲鬲蹖 賮丕卅賯 亘蹖丕丿 賵 賳蹖丕夭賴 賴乇亘丕乇 乇噩賵毓 亘卮賴 亘賴 鬲丕乇蹖禺 讴賴 丕蹖賳 毓丿賲 亘乇丕亘乇蹖丕 賵 亘蹖 毓丿丕賱鬲蹖丕 賴賲蹖卮賴 丿乇 賴乇 丿賵乇賴 丕蹖 賵噩賵丿 丿丕卮鬲賴 賵 鬲讴乇丕乇 賲蹖卮賴. 丕蹖賳 禺賵丿 丕賳爻丕賳賴丕 賴爻鬲賳 讴賴 亘丕蹖丿 亘乇丕蹖 禺賵丿卮賵賳 丿丕丿诏丕賴 丿乇賵賳蹖 鬲卮讴蹖賱 亘丿賳 賵 丕毓賲丕賱 禺賵丿卮賵賳賵 賯囟丕賵鬲 讴賳賳.
丿乇 乇丕亘胤賴 亘丕 鬲乇噩賲賴貙 賲賳 鬲乇噩賲賴 蹖 爻乇賵卮 丨亘蹖亘蹖 丕夭 賳卮乇 賳蹖賱賵賮乇 乇賵 禺賵賳丿賲 讴賴 亘爻蹖丕乇 乇賵賵賳 賵 丿賱賳卮蹖賳 亘賵丿.
亘毓囟蹖 賲賮丕賴蹖賲 丕賳賯丿乇 鬲讴乇丕乇 卮丿賳 讴賴 亘賴 賳馗乇 讴賱蹖卮賴 丕蹖 賵 卮毓丕乇蹖 賲蹖丕賳貙 賵賱蹖 丨賯蹖賯鬲 丕蹖賳噩丕爻鬲 讴賴 丕蹖賳 賳賯丿賴丕蹖 亘賴 馗丕賴乇 讴賱蹖卮賴 丕蹖 賴賳賵夭 賲賵賮賯 賳卮丿賴 讴賴 亘乇 诏賲乇丕賴蹖 噩丕賲毓賴 賵 賳馗丕賲 賴丕蹖 丨讴賵賲鬲蹖 賮丕卅賯 亘蹖丕丿 賵 賳蹖丕夭賴 賴乇亘丕乇 乇噩賵毓 亘卮賴 亘賴 鬲丕乇蹖禺 讴賴 丕蹖賳 毓丿賲 亘乇丕亘乇蹖丕 賵 亘蹖 毓丿丕賱鬲蹖丕 賴賲蹖卮賴 丿乇 賴乇 丿賵乇賴 丕蹖 賵噩賵丿 丿丕卮鬲賴 賵 鬲讴乇丕乇 賲蹖卮賴. 丕蹖賳 禺賵丿 丕賳爻丕賳賴丕 賴爻鬲賳 讴賴 亘丕蹖丿 亘乇丕蹖 禺賵丿卮賵賳 丿丕丿诏丕賴 丿乇賵賳蹖 鬲卮讴蹖賱 亘丿賳 賵 丕毓賲丕賱 禺賵丿卮賵賳賵 賯囟丕賵鬲 讴賳賳.
丿乇 乇丕亘胤賴 亘丕 鬲乇噩賲賴貙 賲賳 鬲乇噩賲賴 蹖 爻乇賵卮 丨亘蹖亘蹖 丕夭 賳卮乇 賳蹖賱賵賮乇 乇賵 禺賵賳丿賲 讴賴 亘爻蹖丕乇 乇賵賵賳 賵 丿賱賳卮蹖賳 亘賵丿.
January 27, 2023
乇賵丕蹖鬲蹖 丕夭 爻鬲賲貙 賮乇丕賲賵卮蹖貙 亘蹖丿丕乇蹖 賵 毓匕丕亘 賵噩丿丕賳!!!
May 9, 2021
Am citit acest roman 卯n adolescen葲膬, eram convins膬 c膬 卯l voi savura diferit peste dou膬zeci de ani! 鈥澝巒vierea鈥�, o re卯nt芒lnire fericit膬 葯i mai ales, plin膬 de 卯n葲elesuri!
鈥漊na dintre cele mai r膬sp芒ndite prejudec膬葲i este aceea c膬 fiecare om are 卯nsu葯iri proprii bine determinate, c膬 exist膬 adic膬 oameni buni sau r膬i, de葯tep葲i sau pro葯ti, energici sau blegi, 葯i a葯a mai departe. Oamenii nu sunt a葯a. Putem spune despre un om c膬 e mai adesea bun dec芒t r膬u, mai des inteligent dec芒t prost, mai adeseori energic dec芒t bleg sau dimpotriv膬, dar dac膬 sus葲inem c膬 un om e totdeauna bun sau de葯tept 葯i c膬 altul e totdeauna r膬u sau prost, spunem un neadev膬r. 葮i totu葯i, noi 卯mp膬r葲im oamenii totdeauna a葯a, 葯i e gre葯it. Oamenii sunt ca r芒urile. Apa tuturor r芒urilor e la fel,una 葯i aceea葯i peste tot, dar fiecare r芒u este c芒nd 卯ngust, c芒nd repede, c芒nd lat, c芒nd 卯ncet, c芒nd curat, c芒nd rece, sau tulbure, sau cald. A葯a e 葯i cu oamenii. Fiecare poart膬 卯n sine f膬r芒me din toate 卯nsu葯irile, dar manifest膬 c芒teodat膬 unele din ele, alt膬 dat膬, altele, 葯i i se 卯nt芒mpl膬 foarte des s膬 nu semene cu el 卯nsu葯i, de葯i r膬m芒ne totu葯i aceea葯i fiin葲膬. 鈥�
鈥漁are eu sunt nebun, de v膬d ceea ce al葲ii nu v膬d, sau nebuni sunt cei care fac ceea ce v膬d eu?鈥�
鈥漇unt multe credin葲e, dar sufletul e numai unul singur.鈥�
鈥漊na dintre cele mai r膬sp芒ndite prejudec膬葲i este aceea c膬 fiecare om are 卯nsu葯iri proprii bine determinate, c膬 exist膬 adic膬 oameni buni sau r膬i, de葯tep葲i sau pro葯ti, energici sau blegi, 葯i a葯a mai departe. Oamenii nu sunt a葯a. Putem spune despre un om c膬 e mai adesea bun dec芒t r膬u, mai des inteligent dec芒t prost, mai adeseori energic dec芒t bleg sau dimpotriv膬, dar dac膬 sus葲inem c膬 un om e totdeauna bun sau de葯tept 葯i c膬 altul e totdeauna r膬u sau prost, spunem un neadev膬r. 葮i totu葯i, noi 卯mp膬r葲im oamenii totdeauna a葯a, 葯i e gre葯it. Oamenii sunt ca r芒urile. Apa tuturor r芒urilor e la fel,una 葯i aceea葯i peste tot, dar fiecare r芒u este c芒nd 卯ngust, c芒nd repede, c芒nd lat, c芒nd 卯ncet, c芒nd curat, c芒nd rece, sau tulbure, sau cald. A葯a e 葯i cu oamenii. Fiecare poart膬 卯n sine f膬r芒me din toate 卯nsu葯irile, dar manifest膬 c芒teodat膬 unele din ele, alt膬 dat膬, altele, 葯i i se 卯nt芒mpl膬 foarte des s膬 nu semene cu el 卯nsu葯i, de葯i r膬m芒ne totu葯i aceea葯i fiin葲膬. 鈥�
鈥漁are eu sunt nebun, de v膬d ceea ce al葲ii nu v膬d, sau nebuni sunt cei care fac ceea ce v膬d eu?鈥�
鈥漇unt multe credin葲e, dar sufletul e numai unul singur.鈥�
May 22, 2017
丕賱亘毓孬 鈥�..賱賷賵 鬲賵賱爻鬲賵賷
毓賳丿賲丕 鬲賯乇兀 賱鬲賵賱爻鬲賵賷 賮廿賳賰 鬲賯乇兀 丕賱廿賳爻丕賳貙亘禺賷乇賴 賵卮乇賴貙亘毓賴乇賴 賵卮乇賮賴貙亘噩亘賳賴 賵卮噩丕毓鬲賴貙鬲賯乇兀 毓賳 馗乇賵賮 丕賱賲噩鬲賲毓 丕賱賯丕賴乇丞 賵丕爻鬲爻賱丕賲 丕賱賮乇丿 賱賴丕 亘禺賳賵毓貙鬲賯乇兀 毓賳 兀夭賲丕賳 賱賲 鬲毓卮賴丕貙賵丨囟丕乇丕鬲 賱賲 鬲丨囟乇賴丕貙賵孬賯丕賮丕鬲 丕禺鬲賱賮鬲 毓賳賰 賵鬲卮丕亘賴鬲.
毓馗賷賲 丕賱乇賵爻貙賵賵丕丨丿 賲賳 兀賴賲 丕賱賰鬲丕亘 丕賱匕賷賳 兀亘丿毓賵丕 賮賷 賮賳 丕賱乇賵丕賷丞貙賵丕賱匕賷 丕賳丨丕夭 賱賱廿賳爻丕賳 丿丕卅賲賸丕 賵兀毓賱賳賴 賯囟賷丞 兀夭賱賷丞 賱賴 賷丿丕賮毓 毓賳賴 賵賷毓乇囟 氐賵乇賴 丕賱賲禺鬲賱賮丞貙賱丕 賱卮賷亍 廿賱丕 賱賲爻丕毓丿丞 丕賱廿賳爻丕賳 賵丕賳鬲卮丕賱賴 賲賳 毓孬乇鬲賴 丕賱丨囟丕乇賷丞 賵氐禺亘賴丕貙賵賰賱 匕賱賰 丕賳胤賱丕賯賸丕 賲賳 賵丕賯毓 賲噩鬲賲毓賴 丕賱乇賵爻賷貙賵賰賱 匕賱賰 賰丕賳 賳丕亘毓 賲賳 廿賷賲丕賳賴 丕賱毓賲賷賯貙賵丕賱匕賷 賱賲 賷毓賱賳賴 賮賯胤貙亘賱 賲丕乇爻賴 亘賰賱 賯丿乇鬲賴貙賱賱丿乇噩丞 丕賱鬲賷 鬲噩毓賱賴 毓丕夭賲 毓賱賶 鬲賵乇賷孬 孬乇賵鬲賴 賰賱賴丕 賱賱賮賱丕丨賷賳 賱賵賱丕 鬲丿禺賱 毓丕卅賱鬲賴 囟丿賴.
賰賱 匕賱賰 賷胤丕賱毓賳丕 毓亘乇 氐賮丨丕鬲 乇賵丕賷鬲賴 丕賱禺丕賱丿丞(丕賱亘毓孬)貙賷胤丕賱毓賳丕 丕賱賵噩賴 丕賱廿賳爻丕賳賷 丕賱氐乇賷丨貙毓賵丕胤賮 賳賯賷丞 亘鬲賮丕毓賱丕鬲 睾丕賷丞 丕賱鬲賱賯丕卅賷丞貙鬲賱賰 丕賱毓賵丕胤賮 丕賱鬲賷 鬲賯丕亘賱賰 賮賷 丨賷丕鬲賰貙賮鬲丨丿孬 兀賲丕賲賰 賵鬲丨丿孬 賱賰貙賮賱丕 鬲賲賱賰 廿賱丕 丕賱丕賳亘賴丕乇貙賱賷爻 賮賯胤 賱丨丿賵孬賴丕貙賵賱賰賳 賱亘乇丕毓丞 丕賱賰丕鬲亘 賮賷 鬲賵氐賷賮賴丕.
賷購乇賵賶 廿賳 鬲賵賱爻鬲賵賷 賮賷 兀賵丕禺乇 毓賲乇賴貙賵噩賴 丕賱賰賱丕賲 廿賱賶 賰丕鬲亘 爻賷乇鬲賴貙賵賯丕賱 賱賴: 丕賵毓賶 鬲賮鬲賰乇 廿賳賷 毓卮鬲 丨賷丕鬲賷 胤丕賴乇貙賵廿賳賰 賲賱夭賲 鬲賰鬲亘 毓賳賷 賰賱 禺賷乇貙賵氐丕乇丨賴 廿賳賴 賮賷 卮亘丕亘賴貙兀睾賵賶 賮賱丕丨丞 賲爻賰賷賳丞 賵丨賲賱鬲 賲賳賴貙賵賱賲丕 丕賰鬲卮賮賵丕 丕賱兀賲乇貙胤乇丿賵丕 丕賱亘賳鬲 賵賰丕賳鬲 丨丕賲賱 賮爻賯胤鬲.
鬲賵賱爻鬲賵賷 丕賱賱賷 鬲丨丿賶 賰賳賷爻丞 亘賱丿賴 賵禺乇噩 毓賳賴丕貙賵丕賱賱賷 孬丕乇 毓賱賶 丕賱胤睾賷丕賳 賵丕賱馗賱賲 賵丕賱丕爻鬲亘丿丕丿 丕賱丕噩鬲賲丕毓賷貙丕賱賱賷 賵氐賱 亘賴 丕賱兀賲乇 賱賲乇丨賱丞 廿賳賴 賰丕丿 兀賳 賷鬲亘乇毓 亘孬乇賵賳賴 賰賱賴丕貙賱賵賱丕 丕毓鬲乇丕囟 毓丕卅賱鬲賴貙鬲賵賱爻鬲賵賷 丕賱賱賷 亘賷賵氐賻賮 亘廿賳賴 賲氐賱丨 丕噩鬲賲丕毓賷 賯亘賱 賰賵賳賴 乇賵丕卅賷 賮匕貙孬丕乇 賰賱 孬賵乇鬲賴 丿賷 賵毓丕卮 亘賯賷丞 丨賷丕鬲賴 賱賱丿賮丕毓 毓賳 丕賱囟毓賮丕亍 賵丕賱賲賴賲卮賷賳 賱丕 賱卮賷亍 廿賱丕 賱賱鬲賰賮賷乇 毓賳 噩乇賲 卮亘丕亘賴貙賱賱鬲賰賮賷乇 毓賳 丕賱噩乇賷賲丞 賮賷 丨賯 賮鬲丕丞 兀丨亘鬲賴 丨亘 氐丕丿賯 賵鬲禺賱賶 賴賵 毓賳賴丕.
賵賷購丨賰賶 兀賳 鬲賵賱爻鬲賵賷 賰丕賳 賮賷 賲乇丞 毓賳丿 賲爻鬲卮丕乇 賯丕賳賵賳賷 氐丿賷賯 賱賴貙賵丿禺賱 毓賱賷賴賲丕 兀乇爻鬲賯乇丕胤賷 乇賵爻賷 賷鬲乇噩賶 丕賱乇噩賱 賱賯亘賵賱 丕賱鬲乇丕賮毓 賮賷 賯囟賷丞 鬲禺氐 睾賲乇兀丞 賲鬲賴賲丞 賮賷 賯囟賷丞貙賵毓賱丕賯丞 丕賱乇噩賱 亘鬲賱賰 丕賱賲乇兀丞 兀賳賴 禺丿毓賴丕 賮賷 賮鬲乇丞 爻丕亘賯丞 賵鬲禺賱賶 毓賳賴丕貙兀賷 兀賳 鬲賱賰 丕賱乇賵丕賷丞 賲丕賴賷 廿賱丕 鬲噩乇亘丞 丨賯賷賯賷丞 賳賯賱賴丕 鬲賵賱爻鬲賵賷 毓亘乇 氐賮丨丕鬲 賲胤賵賱丞
丕賱乇賵丕賷丞 毓馗賷賲丞 亘賰賱 賲丕 鬲丨賲賱賴 丕賱賰賱賲丞 賲賳 賲毓賳賶貙丕賱鬲乇噩賲丞 丕賱乇卮賷賯丞 賳噩丨鬲 賮賷 賳賯賱 丕賱毓賲賱 乇賵賳賯 賮匕貙賱丕 鬲卮毓乇 兀賲丕賲賴 兀賳賰 鬲賯乇兀 乇賵丕賷丞 兀丨丿丕孬賴丕 賮賷 丕賱賯乇賳 丕賱鬲丕爻毓 毓卮乇貙亘賱 兀賳賰 鬲丨囟乇 亘兀賲 毓賷賳賷賰 賲丌爻丕丞 廿賳爻丕賳賷丞 鬲丨丿孬 兀賲丕賲賰貙亘賱 賵鬲丨囟乇 兀賳鬲 鬲賮丕氐賷賱賴丕.
卮禺氐賷丕鬲 賲乇爻賵賲丞 亘丿賯丞貙賵賵氐賮 毓亘賯乇賷 賵鬲賮氐賷賱賷 賱賰丕賮丞 賳賵丕丨賷 丕賱乇賵丕賷丞 賲賳 夭賲丕賳 賵賲賰丕賳貙賵毓賵丕胤賮 廿賳爻丕賳賷丞 亘毓乇囟 亘毓賷丿 毓賳 丕賱丕亘鬲匕丕賱貙賰賱 匕賱賰 賲毓 丕賱鬲乇噩賲丞 丕賱乇卮賷賯丞 賱賱賳氐 丕賱毓馗賷賲貙爻丕毓丿 賮賷 禺乇賵噩 丕賱乇賵丕賷丞 賮賷 兀亘賴丞 噩賲賷賱丞貙賵噩賱丕賱丞 鬲夭賷丿 毓賱賷賴丕 賲賴丕亘丞 賱丕 鬲購賯丕乇賳.
毓賳丿賲丕 鬲賯乇兀 賱鬲賵賱爻鬲賵賷 賮廿賳賰 鬲賯乇兀 丕賱廿賳爻丕賳貙亘禺賷乇賴 賵卮乇賴貙亘毓賴乇賴 賵卮乇賮賴貙亘噩亘賳賴 賵卮噩丕毓鬲賴貙鬲賯乇兀 毓賳 馗乇賵賮 丕賱賲噩鬲賲毓 丕賱賯丕賴乇丞 賵丕爻鬲爻賱丕賲 丕賱賮乇丿 賱賴丕 亘禺賳賵毓貙鬲賯乇兀 毓賳 兀夭賲丕賳 賱賲 鬲毓卮賴丕貙賵丨囟丕乇丕鬲 賱賲 鬲丨囟乇賴丕貙賵孬賯丕賮丕鬲 丕禺鬲賱賮鬲 毓賳賰 賵鬲卮丕亘賴鬲.
毓馗賷賲 丕賱乇賵爻貙賵賵丕丨丿 賲賳 兀賴賲 丕賱賰鬲丕亘 丕賱匕賷賳 兀亘丿毓賵丕 賮賷 賮賳 丕賱乇賵丕賷丞貙賵丕賱匕賷 丕賳丨丕夭 賱賱廿賳爻丕賳 丿丕卅賲賸丕 賵兀毓賱賳賴 賯囟賷丞 兀夭賱賷丞 賱賴 賷丿丕賮毓 毓賳賴 賵賷毓乇囟 氐賵乇賴 丕賱賲禺鬲賱賮丞貙賱丕 賱卮賷亍 廿賱丕 賱賲爻丕毓丿丞 丕賱廿賳爻丕賳 賵丕賳鬲卮丕賱賴 賲賳 毓孬乇鬲賴 丕賱丨囟丕乇賷丞 賵氐禺亘賴丕貙賵賰賱 匕賱賰 丕賳胤賱丕賯賸丕 賲賳 賵丕賯毓 賲噩鬲賲毓賴 丕賱乇賵爻賷貙賵賰賱 匕賱賰 賰丕賳 賳丕亘毓 賲賳 廿賷賲丕賳賴 丕賱毓賲賷賯貙賵丕賱匕賷 賱賲 賷毓賱賳賴 賮賯胤貙亘賱 賲丕乇爻賴 亘賰賱 賯丿乇鬲賴貙賱賱丿乇噩丞 丕賱鬲賷 鬲噩毓賱賴 毓丕夭賲 毓賱賶 鬲賵乇賷孬 孬乇賵鬲賴 賰賱賴丕 賱賱賮賱丕丨賷賳 賱賵賱丕 鬲丿禺賱 毓丕卅賱鬲賴 囟丿賴.
賰賱 匕賱賰 賷胤丕賱毓賳丕 毓亘乇 氐賮丨丕鬲 乇賵丕賷鬲賴 丕賱禺丕賱丿丞(丕賱亘毓孬)貙賷胤丕賱毓賳丕 丕賱賵噩賴 丕賱廿賳爻丕賳賷 丕賱氐乇賷丨貙毓賵丕胤賮 賳賯賷丞 亘鬲賮丕毓賱丕鬲 睾丕賷丞 丕賱鬲賱賯丕卅賷丞貙鬲賱賰 丕賱毓賵丕胤賮 丕賱鬲賷 鬲賯丕亘賱賰 賮賷 丨賷丕鬲賰貙賮鬲丨丿孬 兀賲丕賲賰 賵鬲丨丿孬 賱賰貙賮賱丕 鬲賲賱賰 廿賱丕 丕賱丕賳亘賴丕乇貙賱賷爻 賮賯胤 賱丨丿賵孬賴丕貙賵賱賰賳 賱亘乇丕毓丞 丕賱賰丕鬲亘 賮賷 鬲賵氐賷賮賴丕.
賷購乇賵賶 廿賳 鬲賵賱爻鬲賵賷 賮賷 兀賵丕禺乇 毓賲乇賴貙賵噩賴 丕賱賰賱丕賲 廿賱賶 賰丕鬲亘 爻賷乇鬲賴貙賵賯丕賱 賱賴: 丕賵毓賶 鬲賮鬲賰乇 廿賳賷 毓卮鬲 丨賷丕鬲賷 胤丕賴乇貙賵廿賳賰 賲賱夭賲 鬲賰鬲亘 毓賳賷 賰賱 禺賷乇貙賵氐丕乇丨賴 廿賳賴 賮賷 卮亘丕亘賴貙兀睾賵賶 賮賱丕丨丞 賲爻賰賷賳丞 賵丨賲賱鬲 賲賳賴貙賵賱賲丕 丕賰鬲卮賮賵丕 丕賱兀賲乇貙胤乇丿賵丕 丕賱亘賳鬲 賵賰丕賳鬲 丨丕賲賱 賮爻賯胤鬲.
鬲賵賱爻鬲賵賷 丕賱賱賷 鬲丨丿賶 賰賳賷爻丞 亘賱丿賴 賵禺乇噩 毓賳賴丕貙賵丕賱賱賷 孬丕乇 毓賱賶 丕賱胤睾賷丕賳 賵丕賱馗賱賲 賵丕賱丕爻鬲亘丿丕丿 丕賱丕噩鬲賲丕毓賷貙丕賱賱賷 賵氐賱 亘賴 丕賱兀賲乇 賱賲乇丨賱丞 廿賳賴 賰丕丿 兀賳 賷鬲亘乇毓 亘孬乇賵賳賴 賰賱賴丕貙賱賵賱丕 丕毓鬲乇丕囟 毓丕卅賱鬲賴貙鬲賵賱爻鬲賵賷 丕賱賱賷 亘賷賵氐賻賮 亘廿賳賴 賲氐賱丨 丕噩鬲賲丕毓賷 賯亘賱 賰賵賳賴 乇賵丕卅賷 賮匕貙孬丕乇 賰賱 孬賵乇鬲賴 丿賷 賵毓丕卮 亘賯賷丞 丨賷丕鬲賴 賱賱丿賮丕毓 毓賳 丕賱囟毓賮丕亍 賵丕賱賲賴賲卮賷賳 賱丕 賱卮賷亍 廿賱丕 賱賱鬲賰賮賷乇 毓賳 噩乇賲 卮亘丕亘賴貙賱賱鬲賰賮賷乇 毓賳 丕賱噩乇賷賲丞 賮賷 丨賯 賮鬲丕丞 兀丨亘鬲賴 丨亘 氐丕丿賯 賵鬲禺賱賶 賴賵 毓賳賴丕.
賵賷購丨賰賶 兀賳 鬲賵賱爻鬲賵賷 賰丕賳 賮賷 賲乇丞 毓賳丿 賲爻鬲卮丕乇 賯丕賳賵賳賷 氐丿賷賯 賱賴貙賵丿禺賱 毓賱賷賴賲丕 兀乇爻鬲賯乇丕胤賷 乇賵爻賷 賷鬲乇噩賶 丕賱乇噩賱 賱賯亘賵賱 丕賱鬲乇丕賮毓 賮賷 賯囟賷丞 鬲禺氐 睾賲乇兀丞 賲鬲賴賲丞 賮賷 賯囟賷丞貙賵毓賱丕賯丞 丕賱乇噩賱 亘鬲賱賰 丕賱賲乇兀丞 兀賳賴 禺丿毓賴丕 賮賷 賮鬲乇丞 爻丕亘賯丞 賵鬲禺賱賶 毓賳賴丕貙兀賷 兀賳 鬲賱賰 丕賱乇賵丕賷丞 賲丕賴賷 廿賱丕 鬲噩乇亘丞 丨賯賷賯賷丞 賳賯賱賴丕 鬲賵賱爻鬲賵賷 毓亘乇 氐賮丨丕鬲 賲胤賵賱丞
丕賱乇賵丕賷丞 毓馗賷賲丞 亘賰賱 賲丕 鬲丨賲賱賴 丕賱賰賱賲丞 賲賳 賲毓賳賶貙丕賱鬲乇噩賲丞 丕賱乇卮賷賯丞 賳噩丨鬲 賮賷 賳賯賱 丕賱毓賲賱 乇賵賳賯 賮匕貙賱丕 鬲卮毓乇 兀賲丕賲賴 兀賳賰 鬲賯乇兀 乇賵丕賷丞 兀丨丿丕孬賴丕 賮賷 丕賱賯乇賳 丕賱鬲丕爻毓 毓卮乇貙亘賱 兀賳賰 鬲丨囟乇 亘兀賲 毓賷賳賷賰 賲丌爻丕丞 廿賳爻丕賳賷丞 鬲丨丿孬 兀賲丕賲賰貙亘賱 賵鬲丨囟乇 兀賳鬲 鬲賮丕氐賷賱賴丕.
卮禺氐賷丕鬲 賲乇爻賵賲丞 亘丿賯丞貙賵賵氐賮 毓亘賯乇賷 賵鬲賮氐賷賱賷 賱賰丕賮丞 賳賵丕丨賷 丕賱乇賵丕賷丞 賲賳 夭賲丕賳 賵賲賰丕賳貙賵毓賵丕胤賮 廿賳爻丕賳賷丞 亘毓乇囟 亘毓賷丿 毓賳 丕賱丕亘鬲匕丕賱貙賰賱 匕賱賰 賲毓 丕賱鬲乇噩賲丞 丕賱乇卮賷賯丞 賱賱賳氐 丕賱毓馗賷賲貙爻丕毓丿 賮賷 禺乇賵噩 丕賱乇賵丕賷丞 賮賷 兀亘賴丞 噩賲賷賱丞貙賵噩賱丕賱丞 鬲夭賷丿 毓賱賷賴丕 賲賴丕亘丞 賱丕 鬲購賯丕乇賳.
November 14, 2019
禺胤乇 賮丕卮 卮丿賳 丿丕爻鬲丕賳
禺蹖賱蹖 丕賴賲蹖鬲 讴鬲丕亘 乇爻鬲丕禺蹖夭 乇丕 丿乇讴 賳讴乇丿賲 貙 丿丕爻鬲丕賳 讴賲蹖 賯丿蹖賲蹖 ( 丕賱亘鬲賴 蹖讴 賯乇賳 倬蹖卮 賳賵卮鬲賴 卮丿賴) 賵讴賱蹖卮賴 丕蹖 亘賴 賳馗乇賲 乇爻蹖丿 . 爻蹖乇 鬲丨賵賱 乇賵丨蹖 卮丕賴夭丕丿賴 賳禺蹖賱丿賮 夭蹖丕丿 亘乇丕蹖 賲賳 賵丕囟丨 賵 賲賱賲賵爻 賳亘賵丿 貙 賴賲蹖賳 胤賵乇 賲賵丕噩賴賴 卮丕賴夭丕丿賴 亘丕 賲丕爻賱賵丕 ( 丿禺鬲乇蹖 讴賴 亘賴 禺丕胤乇 鬲噩丕賵夭 賳禺蹖賱丿賮 亘賴 丕賵 貙 丨丕賱丕 鬲亘丿蹖賱 亘賴 夭賳蹖 亘丿讴丕乇賴 賵 亘丕 丕禺賱丕賯 禺丕氐 丕蹖賳 胤亘賯賴 卮丿賴 )賲賲讴賳 丕爻鬲 亘乇丕蹖 禺賵丕賳賳丿賴 丕賳丿讴蹖 爻胤丨蹖 賵 馗丕賴乇蹖 亘賴 賳馗乇 亘蹖丕蹖丿 賵 丕賱亘鬲賴 鬲噩丕賵夭 亘賴 賲丕爻賱賵丕 賳賲蹖 鬲賵丕賳丿 丿賱蹖賱蹖 亘乇 賮丕丨卮賴 卮丿賳 丕賵 賵 卮睾賱蹖 讴賴 禺賵丿 丕賵 丌夭丕丿丕賳賴 丕賳鬲禺丕亘 讴乇丿賴 丕爻鬲 亘丕卮丿 .
卮丕賴夭丕丿賴 讴賴 丕夭 賯丿乇鬲 禺賵丿 丕爻鬲賮丕丿賴 讴乇丿賴 賴賵丕蹖 賲丕爻賱賵丕 賯乇亘丕賳蹖 爻丕亘賯 禺賵丿 乇丕 丿丕乇丿 貙 賵讴蹖賱蹖 亘乇丕蹖 丕賵 诏乇賮鬲賴 讴賴 丕夭 亘賴鬲乇蹖賳 賵讴蹖賱 賴丕蹖 乇賵爻蹖賴 丕爻鬲 賵 賳禺蹖賱丿賮 丿乇 夭賳丿丕賳 賴賲 亘賴 賲丕爻賱賵丕 讴賲讴 賲蹖 讴賳丿 貙 亘賴 丕賵 賲孬賱丕 倬賵賱 賲蹖 乇爻丕賳丿 蹖丕 噩丕 賵 讴丕乇 亘賴鬲乇蹖 亘乇丕蹖卮 賮乇丕賴賲 賲蹖 讴賳丿 .
亘丕夭 亘丕 丕蹖賳 丨丕賱 亘蹖 禺蹖丕賱 賲丕爻賱賵丕 賳賲蹖 卮賵丿 貙 鬲氐賲蹖賲 诏乇賮鬲賴 讴賴 亘丕 丕賵 亘賴 鬲亘毓蹖丿诏丕賴卮 爻蹖亘乇蹖 亘乇賵丿 賵 倬爻 丕夭 爻倬乇蹖 卮丿賳 丿賵乇丕賳 賲丨讴賵賲蹖鬲卮 亘丕 丕賵 丕夭丿賵丕噩 讴賳丿 丕賲丕 丕夭 爻蹖乇 鬲丨賵賱丕鬲 乇賵丨蹖 賳禺蹖賱丿賮 丿賱蹖賱 丕蹖賳 鬲氐賲蹖賲 亘乇丕蹖 禺賵丕賳賳丿賴 丌卮讴丕乇 賳賲蹖 卮賵丿 ( 丕夭丿賵丕噩 亘丕 讴爻蹖 亘賴 禺丕胤乇 讴賲讴 亘賴 丕賵 丕夭 賳馗乇 賲賳 趩賳丿丕賳 賲賳胤賯蹖 賳蹖爻鬲 ). 丕賲丕丕蹖賳 爻賮乇 胤賵賱丕賳蹖 丿乇 乇賵爻蹖賴 毓賯亘 丕賮鬲丕丿賴 丕賵丕蹖賱 賯乇賳 亘蹖爻鬲賲 亘乇丕蹖 毓丕賱蹖噩賳丕亘 鬲賵賱爻鬲賵蹖 賮乇氐鬲蹖 毓丕賱蹖 丕蹖爻鬲 讴賴 亘賴 賴賲乇丕賴 禺賵丕賳賳丿賴 賳诏丕賴蹖 亘賴 賵囟毓蹖鬲 丕爻賮賳丕讴 賲乇丿賲 乇賵爻 賵 卮乇丕蹖胤 夭賳丿诏蹖 賵 讴丕乇 胤丕賯鬲 賮乇爻丕 貙 賴賲蹖賳 胤賵乇噩丕賲毓賴 丕卮乇丕賮蹖 賵 賮丕氐賱賴 胤亘賯丕鬲蹖 亘蹖丕賳丿丕夭丿 . 賳禺蹖賱丿賮 丿乇 丕丿丕賲賴 賲鬲丨賵賱 卮丿賳 鬲氐賲蹖賲 賲蹖 诏蹖乇丿 夭賲蹖賳賴丕蹖 禺賵丿 乇丕 亘賴 乇毓丕蹖丕 賵丕诏匕丕乇 讴賳丿 ( 賵賱蹖 丌蹖丕 賵丕賯毓丕 鬲氐賲蹖賲 丿乇爻鬲蹖 丕蹖爻鬲 責 趩賴 鬲囟賲蹖賳蹖 賵噩賵丿 丿丕乇丿 讴賴 賮賯乇丕蹖蹖 讴賴 賴蹖趩 诏賵賳賴 爻賵丕丿蹖 賳丿丕乇賳丿 賲孬賱丕 夭賲蹖賳 禺賵丿 乇丕 亘賴 丕乇亘丕亘 丿蹖诏乇蹖 賮乇賵禺鬲賴 賵 倬賵賱 丌賳乇丕 丿乇 賯賲丕乇 丕夭 丿爻鬲 亘丿賴賳丿 責 趩乇丕 賳禺蹖賱丿賮 毓賲蹖賯鬲乇 賮讴乇 賳賲蹖 讴賳丿 賵 賲孬賱丕 亘賴 丿賳亘丕賱 爻丕禺鬲 賲丿乇爻賴 蹖丕 亘蹖賲丕乇爻鬲丕賳 賳蹖爻鬲 責) 賴賲蹖賳 胤賵乇 丕賳鬲賯丕丿丕鬲蹖 讴賴 乇毓丕蹖丕 丕夭 賳丨賵賴 丕丿丕乇賴 讴卮賵乇 亘丿爻鬲 鬲夭丕乇 賲蹖 讴賳賳丿 卮丕蹖丿 賳卮丕賳诏乇 賳丕丕賲蹖丿蹖 鬲賵賱爻鬲賵蹖 丕夭 丕氐賱丕丨丕鬲 賵 賳蹖丕夭 亘賴 蹖讴 丕賳賯賱丕亘 亘丕卮丿 .
亘賴 賴乇 丨丕賱 貙 丿丕爻鬲丕賳 亘丕 乇賵丕賱蹖 爻丕丿賴 賵 鬲丕 丨丿蹖 賯丕亘賱 倬蹖卮 亘蹖賳蹖 噩賱賵 賲蹖 乇賵丿 貙 賴乇 讴爻蹖 丕夭 亘丿亘禺鬲蹖 禺賵丿 亘賴 賳禺蹖賱丿賮 賲蹖 诏賵蹖丿 賵亘賴 丿賳亘丕賱 讴賲讴 丕賵爻鬲貙 賳禺蹖賱丿賮 讴丕賲賱丕 丕賳爻丕賳 丿蹖诏乇蹖 卮丿賴 貙 倬賵賱 賲蹖 亘禺卮丿 貙 夭賲蹖賳 賴丕蹖 禺賵丿 乇丕 鬲賯爻蹖賲 賲蹖 讴賳丿 貙 亘乇丕蹖 夭賳丿丕賳蹖丕賳 賵 丌夭丕丿蹖 丌賳丕賳 丕夭 乇賵丕亘胤 禺賵丿 丕爻鬲賮丕丿賴 賲蹖 讴賳丿 貙 賳禺蹖賱丿賮 诏丕賲 亘賴 诏丕賲 鬲亘丿蹖賱 亘賴 丕賳爻丕賳 亘賴鬲乇 賵 讴丕賲賱鬲乇蹖 卮丿賴 賵 丕賮讴丕乇 倬蹖卮乇賮鬲賴 鬲乇蹖 賳爻亘鬲 亘賴 賲匕賴亘 貙 毓丿丕賱鬲 賵 亘乇丕亘乇蹖 倬蹖丿丕 賲蹖 讴賳丿 .
亘賴 賳馗乇 賲賳 丿賱丕蹖賱 丕蹖賳 丕賳賯賱丕亘 乇賵丨蹖 丿乇 賳禺蹖賱丿賮 讴丕賲賱丕 亘乇丕蹖 禺賵丕賳賳丿賴 丌卮讴丕乇 賳卮丿賴 貙 丿丕爻鬲丕賳 讴賲蹖 卮毓丕乇蹖 賵 賳鬲蹖噩賴 诏蹖乇蹖 丌禺乇 讴鬲丕亘 賴賲 亘賴 讴賲蹖 毓噩蹖亘 亘賴 賳馗乇 賲蹖 乇爻丿 .
禺蹖賱蹖 丕賴賲蹖鬲 讴鬲丕亘 乇爻鬲丕禺蹖夭 乇丕 丿乇讴 賳讴乇丿賲 貙 丿丕爻鬲丕賳 讴賲蹖 賯丿蹖賲蹖 ( 丕賱亘鬲賴 蹖讴 賯乇賳 倬蹖卮 賳賵卮鬲賴 卮丿賴) 賵讴賱蹖卮賴 丕蹖 亘賴 賳馗乇賲 乇爻蹖丿 . 爻蹖乇 鬲丨賵賱 乇賵丨蹖 卮丕賴夭丕丿賴 賳禺蹖賱丿賮 夭蹖丕丿 亘乇丕蹖 賲賳 賵丕囟丨 賵 賲賱賲賵爻 賳亘賵丿 貙 賴賲蹖賳 胤賵乇 賲賵丕噩賴賴 卮丕賴夭丕丿賴 亘丕 賲丕爻賱賵丕 ( 丿禺鬲乇蹖 讴賴 亘賴 禺丕胤乇 鬲噩丕賵夭 賳禺蹖賱丿賮 亘賴 丕賵 貙 丨丕賱丕 鬲亘丿蹖賱 亘賴 夭賳蹖 亘丿讴丕乇賴 賵 亘丕 丕禺賱丕賯 禺丕氐 丕蹖賳 胤亘賯賴 卮丿賴 )賲賲讴賳 丕爻鬲 亘乇丕蹖 禺賵丕賳賳丿賴 丕賳丿讴蹖 爻胤丨蹖 賵 馗丕賴乇蹖 亘賴 賳馗乇 亘蹖丕蹖丿 賵 丕賱亘鬲賴 鬲噩丕賵夭 亘賴 賲丕爻賱賵丕 賳賲蹖 鬲賵丕賳丿 丿賱蹖賱蹖 亘乇 賮丕丨卮賴 卮丿賳 丕賵 賵 卮睾賱蹖 讴賴 禺賵丿 丕賵 丌夭丕丿丕賳賴 丕賳鬲禺丕亘 讴乇丿賴 丕爻鬲 亘丕卮丿 .
卮丕賴夭丕丿賴 讴賴 丕夭 賯丿乇鬲 禺賵丿 丕爻鬲賮丕丿賴 讴乇丿賴 賴賵丕蹖 賲丕爻賱賵丕 賯乇亘丕賳蹖 爻丕亘賯 禺賵丿 乇丕 丿丕乇丿 貙 賵讴蹖賱蹖 亘乇丕蹖 丕賵 诏乇賮鬲賴 讴賴 丕夭 亘賴鬲乇蹖賳 賵讴蹖賱 賴丕蹖 乇賵爻蹖賴 丕爻鬲 賵 賳禺蹖賱丿賮 丿乇 夭賳丿丕賳 賴賲 亘賴 賲丕爻賱賵丕 讴賲讴 賲蹖 讴賳丿 貙 亘賴 丕賵 賲孬賱丕 倬賵賱 賲蹖 乇爻丕賳丿 蹖丕 噩丕 賵 讴丕乇 亘賴鬲乇蹖 亘乇丕蹖卮 賮乇丕賴賲 賲蹖 讴賳丿 .
亘丕夭 亘丕 丕蹖賳 丨丕賱 亘蹖 禺蹖丕賱 賲丕爻賱賵丕 賳賲蹖 卮賵丿 貙 鬲氐賲蹖賲 诏乇賮鬲賴 讴賴 亘丕 丕賵 亘賴 鬲亘毓蹖丿诏丕賴卮 爻蹖亘乇蹖 亘乇賵丿 賵 倬爻 丕夭 爻倬乇蹖 卮丿賳 丿賵乇丕賳 賲丨讴賵賲蹖鬲卮 亘丕 丕賵 丕夭丿賵丕噩 讴賳丿 丕賲丕 丕夭 爻蹖乇 鬲丨賵賱丕鬲 乇賵丨蹖 賳禺蹖賱丿賮 丿賱蹖賱 丕蹖賳 鬲氐賲蹖賲 亘乇丕蹖 禺賵丕賳賳丿賴 丌卮讴丕乇 賳賲蹖 卮賵丿 ( 丕夭丿賵丕噩 亘丕 讴爻蹖 亘賴 禺丕胤乇 讴賲讴 亘賴 丕賵 丕夭 賳馗乇 賲賳 趩賳丿丕賳 賲賳胤賯蹖 賳蹖爻鬲 ). 丕賲丕丕蹖賳 爻賮乇 胤賵賱丕賳蹖 丿乇 乇賵爻蹖賴 毓賯亘 丕賮鬲丕丿賴 丕賵丕蹖賱 賯乇賳 亘蹖爻鬲賲 亘乇丕蹖 毓丕賱蹖噩賳丕亘 鬲賵賱爻鬲賵蹖 賮乇氐鬲蹖 毓丕賱蹖 丕蹖爻鬲 讴賴 亘賴 賴賲乇丕賴 禺賵丕賳賳丿賴 賳诏丕賴蹖 亘賴 賵囟毓蹖鬲 丕爻賮賳丕讴 賲乇丿賲 乇賵爻 賵 卮乇丕蹖胤 夭賳丿诏蹖 賵 讴丕乇 胤丕賯鬲 賮乇爻丕 貙 賴賲蹖賳 胤賵乇噩丕賲毓賴 丕卮乇丕賮蹖 賵 賮丕氐賱賴 胤亘賯丕鬲蹖 亘蹖丕賳丿丕夭丿 . 賳禺蹖賱丿賮 丿乇 丕丿丕賲賴 賲鬲丨賵賱 卮丿賳 鬲氐賲蹖賲 賲蹖 诏蹖乇丿 夭賲蹖賳賴丕蹖 禺賵丿 乇丕 亘賴 乇毓丕蹖丕 賵丕诏匕丕乇 讴賳丿 ( 賵賱蹖 丌蹖丕 賵丕賯毓丕 鬲氐賲蹖賲 丿乇爻鬲蹖 丕蹖爻鬲 責 趩賴 鬲囟賲蹖賳蹖 賵噩賵丿 丿丕乇丿 讴賴 賮賯乇丕蹖蹖 讴賴 賴蹖趩 诏賵賳賴 爻賵丕丿蹖 賳丿丕乇賳丿 賲孬賱丕 夭賲蹖賳 禺賵丿 乇丕 亘賴 丕乇亘丕亘 丿蹖诏乇蹖 賮乇賵禺鬲賴 賵 倬賵賱 丌賳乇丕 丿乇 賯賲丕乇 丕夭 丿爻鬲 亘丿賴賳丿 責 趩乇丕 賳禺蹖賱丿賮 毓賲蹖賯鬲乇 賮讴乇 賳賲蹖 讴賳丿 賵 賲孬賱丕 亘賴 丿賳亘丕賱 爻丕禺鬲 賲丿乇爻賴 蹖丕 亘蹖賲丕乇爻鬲丕賳 賳蹖爻鬲 責) 賴賲蹖賳 胤賵乇 丕賳鬲賯丕丿丕鬲蹖 讴賴 乇毓丕蹖丕 丕夭 賳丨賵賴 丕丿丕乇賴 讴卮賵乇 亘丿爻鬲 鬲夭丕乇 賲蹖 讴賳賳丿 卮丕蹖丿 賳卮丕賳诏乇 賳丕丕賲蹖丿蹖 鬲賵賱爻鬲賵蹖 丕夭 丕氐賱丕丨丕鬲 賵 賳蹖丕夭 亘賴 蹖讴 丕賳賯賱丕亘 亘丕卮丿 .
亘賴 賴乇 丨丕賱 貙 丿丕爻鬲丕賳 亘丕 乇賵丕賱蹖 爻丕丿賴 賵 鬲丕 丨丿蹖 賯丕亘賱 倬蹖卮 亘蹖賳蹖 噩賱賵 賲蹖 乇賵丿 貙 賴乇 讴爻蹖 丕夭 亘丿亘禺鬲蹖 禺賵丿 亘賴 賳禺蹖賱丿賮 賲蹖 诏賵蹖丿 賵亘賴 丿賳亘丕賱 讴賲讴 丕賵爻鬲貙 賳禺蹖賱丿賮 讴丕賲賱丕 丕賳爻丕賳 丿蹖诏乇蹖 卮丿賴 貙 倬賵賱 賲蹖 亘禺卮丿 貙 夭賲蹖賳 賴丕蹖 禺賵丿 乇丕 鬲賯爻蹖賲 賲蹖 讴賳丿 貙 亘乇丕蹖 夭賳丿丕賳蹖丕賳 賵 丌夭丕丿蹖 丌賳丕賳 丕夭 乇賵丕亘胤 禺賵丿 丕爻鬲賮丕丿賴 賲蹖 讴賳丿 貙 賳禺蹖賱丿賮 诏丕賲 亘賴 诏丕賲 鬲亘丿蹖賱 亘賴 丕賳爻丕賳 亘賴鬲乇 賵 讴丕賲賱鬲乇蹖 卮丿賴 賵 丕賮讴丕乇 倬蹖卮乇賮鬲賴 鬲乇蹖 賳爻亘鬲 亘賴 賲匕賴亘 貙 毓丿丕賱鬲 賵 亘乇丕亘乇蹖 倬蹖丿丕 賲蹖 讴賳丿 .
亘賴 賳馗乇 賲賳 丿賱丕蹖賱 丕蹖賳 丕賳賯賱丕亘 乇賵丨蹖 丿乇 賳禺蹖賱丿賮 讴丕賲賱丕 亘乇丕蹖 禺賵丕賳賳丿賴 丌卮讴丕乇 賳卮丿賴 貙 丿丕爻鬲丕賳 讴賲蹖 卮毓丕乇蹖 賵 賳鬲蹖噩賴 诏蹖乇蹖 丌禺乇 讴鬲丕亘 賴賲 亘賴 讴賲蹖 毓噩蹖亘 亘賴 賳馗乇 賲蹖 乇爻丿 .
June 8, 2018
" 'What is it all for?' Nekhlyudov asked himself, but, more than ever, he felt that sensation of moral nausea turning into physical nausea which overcame him when he visited the prison; and he could find no answer to his question. "
Prince Dmitri Nekhlyudov finds himself as a jurist for a murder trial. One of the accused is Maslova, whom he seduced and abandoned when he was young. Cue Tolsoyan spiritual crisis.
Very Tolstoy. Very goody-good. Private property is bad. Live to serve your neighbour. The law is created by the elite to maintain the status quo. Man has no right to punish other men. Exile to Siberia serves no use, in fact, it plunges men into conditions which promote immorality.
Prince Dmitri Nekhlyudov finds himself as a jurist for a murder trial. One of the accused is Maslova, whom he seduced and abandoned when he was young. Cue Tolsoyan spiritual crisis.
Very Tolstoy. Very goody-good. Private property is bad. Live to serve your neighbour. The law is created by the elite to maintain the status quo. Man has no right to punish other men. Exile to Siberia serves no use, in fact, it plunges men into conditions which promote immorality.
June 23, 2011
The last major novel by Tolstoy. According to , Vladimir Nabakov heaped superlatives upon "Anna Karenina", but questioned the reputation of "War and Peace", and sharply criticized "Resurrection" and "The Kreutzer Sonata". My opinion is the exact opposite.
To me, this is a more mature and riveting work than "Anna Karenina", because it contains deeper spiritual and social insights, the upshot of the author's personal struggles and growth in the intervening years. In "Anna Karenina", we witness the despair and destruction of the main character, in "Resurrection", the tender hope and revival of two souls.
As Levin is a self-portrait of Tolstoy in "Anna Karenina", so is Prince Nekhlyudov, the hero of this book. Called to jury duty in the criminal court, Nekhlyudov recognized the defendant as the innocent Katusha whom he had loved but also seduced many years ago. He recalled his tender first love for Katusha, and his later betrayal and misuse of her. The reality of his subsequent听life forced itself upon him, "a stupid, empty, valueless, frivolous life". He decided to redeem himself and save her听or at least try his best to relieve her misery.
Tolstoy painted a condemning portrait of the Russian society, specifically the prison system and the government service, which he blamed for oppressing and depraving the human spirit. He changed my perceptions of the Holocaust, Abu Ghraib, and even happenings in our daily life. How otherwise normal, kind human beings can commit horrible crimes against others, and how insensitive and cruel we can be when "following orders" and "doing our job".
In sharp contrast, the relationship and interactions between Nekhlyudov and Katusha become the more lively and riveting, like plants growing in the desert. There is the whole gamut of emotion, joy, devotion, pity, contempt, anger, forgiveness and love. That is what I as a reader can relate to and it's also why I care about their fate to the very end.
Rationalization of a Sinful Life
"Everybody, in order to be able to act, has to consider his occupation important and good.听...听People whom fate and their sin-mistakes have placed in a certain position, however false that position may be, form a view of life in general which makes their position seem good and admissible. In order to keep up their view of life, these people instinctively keep to the circle of those people who share their views of life and their own place in it. This surprises us, where the persons concerned are thieves, bragging about their dexterity, prostitutes vaunting their depravity, or murderers boasting of their cruelty. This surprises us only because the circle, the atmosphere in which these people live, is limited, and we are outside it. But can we not observe the same phenomenon when the rich boast of their wealth, i.e., robbery; the commanders in the army pride themselves on victories, i.e., murder; and those in high places vaunt their power, i.e., violence? We do not see the perversion in the views of life held by these people, only because the circle formed by them is more extensive, and we ourselves are moving inside of it."
Systematic Depravation of Men
"If a psychological problem were set to find means of making men of our time--Christian, humane, simple, kind people--perform the most horrible crimes without feeling guilty, ...It is only necessary that ... they should be fully convinced that there is a kind of business, called government service, which allows men to treat other men as things without having human brotherly relations with them; and that they should be so linked together by this government service that the responsibility for the results of their deeds should not fall on any one of them individually. Without these conditions, the terrible acts I witnessed today would be impossible in our times. It all lies in the fact that men think there are circumstances when one may deal with human beings without love. But there are no such circumstances."
Qualities of Men
"One of the most widespread superstitions is that every man has his own special, definite qualities; that a man is kind, cruel, wise, stupid, energetic, apathetic, etc. ... And this is untrue. Men are like rivers: the water is the same in each, and alike in all; but every river is narrow here, is more rapid there, here slower, there broader, now clear, now cold, now dull, now warm. It is the same with men. Every man carries in himself the germs of every human quality, and sometimes one manifests itself, sometimes another, and the man often becomes unlike himself, while still remaining the same man."
To me, this is a more mature and riveting work than "Anna Karenina", because it contains deeper spiritual and social insights, the upshot of the author's personal struggles and growth in the intervening years. In "Anna Karenina", we witness the despair and destruction of the main character, in "Resurrection", the tender hope and revival of two souls.
As Levin is a self-portrait of Tolstoy in "Anna Karenina", so is Prince Nekhlyudov, the hero of this book. Called to jury duty in the criminal court, Nekhlyudov recognized the defendant as the innocent Katusha whom he had loved but also seduced many years ago. He recalled his tender first love for Katusha, and his later betrayal and misuse of her. The reality of his subsequent听life forced itself upon him, "a stupid, empty, valueless, frivolous life". He decided to redeem himself and save her听or at least try his best to relieve her misery.
Tolstoy painted a condemning portrait of the Russian society, specifically the prison system and the government service, which he blamed for oppressing and depraving the human spirit. He changed my perceptions of the Holocaust, Abu Ghraib, and even happenings in our daily life. How otherwise normal, kind human beings can commit horrible crimes against others, and how insensitive and cruel we can be when "following orders" and "doing our job".
In sharp contrast, the relationship and interactions between Nekhlyudov and Katusha become the more lively and riveting, like plants growing in the desert. There is the whole gamut of emotion, joy, devotion, pity, contempt, anger, forgiveness and love. That is what I as a reader can relate to and it's also why I care about their fate to the very end.
Rationalization of a Sinful Life
"Everybody, in order to be able to act, has to consider his occupation important and good.听...听People whom fate and their sin-mistakes have placed in a certain position, however false that position may be, form a view of life in general which makes their position seem good and admissible. In order to keep up their view of life, these people instinctively keep to the circle of those people who share their views of life and their own place in it. This surprises us, where the persons concerned are thieves, bragging about their dexterity, prostitutes vaunting their depravity, or murderers boasting of their cruelty. This surprises us only because the circle, the atmosphere in which these people live, is limited, and we are outside it. But can we not observe the same phenomenon when the rich boast of their wealth, i.e., robbery; the commanders in the army pride themselves on victories, i.e., murder; and those in high places vaunt their power, i.e., violence? We do not see the perversion in the views of life held by these people, only because the circle formed by them is more extensive, and we ourselves are moving inside of it."
Systematic Depravation of Men
"If a psychological problem were set to find means of making men of our time--Christian, humane, simple, kind people--perform the most horrible crimes without feeling guilty, ...It is only necessary that ... they should be fully convinced that there is a kind of business, called government service, which allows men to treat other men as things without having human brotherly relations with them; and that they should be so linked together by this government service that the responsibility for the results of their deeds should not fall on any one of them individually. Without these conditions, the terrible acts I witnessed today would be impossible in our times. It all lies in the fact that men think there are circumstances when one may deal with human beings without love. But there are no such circumstances."
Qualities of Men
"One of the most widespread superstitions is that every man has his own special, definite qualities; that a man is kind, cruel, wise, stupid, energetic, apathetic, etc. ... And this is untrue. Men are like rivers: the water is the same in each, and alike in all; but every river is narrow here, is more rapid there, here slower, there broader, now clear, now cold, now dull, now warm. It is the same with men. Every man carries in himself the germs of every human quality, and sometimes one manifests itself, sometimes another, and the man often becomes unlike himself, while still remaining the same man."
April 3, 2019
Sp盲twerke von gro脽en Autoren sind meines Empfindens oft nur schwer zu genie脽en. Doktor Faustus, Glasperlenspiel und Frauen vor Flusslandschaft, um nur mal an drei deutsche Nobelpreistr盲ger zu erinnern, sind vielschichtig, komplex, interpretationsf盲hig oder einfach nur blanker Unsinn. Tolstois Sp盲twerk kann ich diese Attribute nicht zuordnen, was ja vielleicht als Kompliment zu verstehen w盲re. Doch der Ton des 眉ber 70j盲hrigen, der sein Leben am Ende des 19. Jahrhunderts ganz der Besitzlosigkeit, der Landwirtschaft und seinem Glauben widmete, ist durchweg belehrend, die Sprache anklagend, die Intention primitiv. 脺ber die Liturgie der Orthodoxen macht er sich lustig ohne konkret seine Gr眉nde darzulegen. Tolstoi ist Gesellschaftskritiker, ob in seinen vielen Erz盲hlungen, die ich in diesem Jahr erstmals las oder auch in Anna Karenina.
In Auferstehung habe ich aber das Gef眉hl, dass Tolstoi seine neue Religion der Leserschaft vermitteln will. Seine Ideale schreibt er seinem alten Ego, dem F眉rst Nechliudow auf dem Leib und so soll aus dem ehemaligen Gutsbesitzers ein gel盲uterter Heiliger werden, in dem sich von allen Besitz zugunsten der Bauern trennt und sich von der S眉nde reinigt, die in jungen Jahren beging. Damals ging er eine Beziehung mit einer jungen Frau ein, die danach schwanger wurde, das Kind verlor, in die Prostitution abrutschte und dann einen Mord an einem Freier angeh盲ngt bekommt. Der F眉rst will nun das Leid lindern und sich opfern, da er als Sch枚ffe ausgerechnet in der Gerichtsverhandlung der Frau versagte und sie nun zur Zwangsarbeit nach Sibirien soll.
Tolstoi ist ein so hervorragend Romancier, wenn ich an Anna Karenina zur眉ck denke, wie er den vielen Personen ein Gesicht und einen Charakter gab. Doch hier in Auferstehung bleibt insbesondere der F眉rst sehr blass. Ich konnte nie richtig nachvollziehen, was ihn zu seinem radikalen Lebenswandel bewog und das ist doch eigentlich ein ganz zentraler Punkt. So kommt die Selbstlosigkeit auf Nechliudow wie Manna heruntergeregnet. Da wundert es nicht, dass die Maslowa, so der Name der Verurteilten, das Verhalten ihres ehemaligen Liebhabers nicht authentisch findet und seine Liebesbezeugung abwehrt. Als Erz盲hlung h盲tte ich mir die Geschichte vielleicht noch bis zum Schluss angetan. Der gro脽e Mittelteil des Buchs besteht aber aus einer B眉rokraten-Odyssee des F眉rsten in St. Petersburg, als er versucht, eine Haftbefreiung f眉r die Maslowa zu erreichen. F眉r Tolstoi ist dies dann willkommene Gelegenheit, auf alles einzuschlagen, was die russische Gesellschaft in dieser Zeit ausmachte. Ich empfand dies langweilig und erm眉dend. St盲ndig wiederholt sich Tolstoi in seiner Kritik, sprachlich nat眉rlich recht ansprechend, was den zweiten Stern in meiner Beurteilung zur Folge hat. Der Roman ist aber kein Vergleich zu den sozialkritischen Erz盲hlungen wie z.B. Wieviel Erde braucht der Mensch, Der Holzschlag oder Der Leinwandmesser. Da gelingt es Tolstoi in bildhafter Sprache die menschlichen Makel aufzuzeigen. In Auferstehung klingt es aber nur wie das Gezeter eines alten Mannes. Ich habe es nach der St. Petersburger Phase nicht weiter ausgehalten und das Buch bei rund 70 % abgebrochen. Es interessierte mich einfach nicht mehr, wie die Geschichte weiterging. Das Ende des Buchs war mir euch die Biografie Tolstois schon bekannt.
Apropos Biografie: das Leben Tolstois mit seinen vielen Br眉chen fand ich faszinierend. Allerdings sind diese teilweise so radikal, das ich seine Distanz gegen眉ber der eigenen Familie einfach nicht nachvollziehen kann. Seine Frau hat unter der Darstellung der k盲uflichen Liebe in dem Roman gelitten, doch ihr Mann ver枚ffentlichte sein Buch nichtsdestotrotz. Seine gewandelte Lebenseinstellung war Tolstoi wichtiger als die eigene Familie. Eigentlich versuche ich stets, Vita und Werk eines Autors voneinander zu trennen, doch hier konnte ich mich nicht ganz frei machen. 鈥濭ut gemeint, ist noch nicht gut gemacht鈥� Diese Philosophie kann ich noch verstehen, aber das Postulats eines armen M枚nchen zu verwenden, um gegen die Windr盲der der Gesellschaft zu k盲mpfen, ist mir schlichtweg zu simpel. Wenn ich etwas 眉ber Schuld und S眉hne in Russland des 19. Jahrhunderts lesen m枚chte, greife ich wohl besser zu Dostojewski, wenn den Kampf gegen den B眉rokratie literarisch verarbeitet werden soll, dann zu Kafka. Hat mich entt盲uscht. Ich brauche jetzt erstmal eine l盲ngere Tolstoi-Pause.
In Auferstehung habe ich aber das Gef眉hl, dass Tolstoi seine neue Religion der Leserschaft vermitteln will. Seine Ideale schreibt er seinem alten Ego, dem F眉rst Nechliudow auf dem Leib und so soll aus dem ehemaligen Gutsbesitzers ein gel盲uterter Heiliger werden, in dem sich von allen Besitz zugunsten der Bauern trennt und sich von der S眉nde reinigt, die in jungen Jahren beging. Damals ging er eine Beziehung mit einer jungen Frau ein, die danach schwanger wurde, das Kind verlor, in die Prostitution abrutschte und dann einen Mord an einem Freier angeh盲ngt bekommt. Der F眉rst will nun das Leid lindern und sich opfern, da er als Sch枚ffe ausgerechnet in der Gerichtsverhandlung der Frau versagte und sie nun zur Zwangsarbeit nach Sibirien soll.
Tolstoi ist ein so hervorragend Romancier, wenn ich an Anna Karenina zur眉ck denke, wie er den vielen Personen ein Gesicht und einen Charakter gab. Doch hier in Auferstehung bleibt insbesondere der F眉rst sehr blass. Ich konnte nie richtig nachvollziehen, was ihn zu seinem radikalen Lebenswandel bewog und das ist doch eigentlich ein ganz zentraler Punkt. So kommt die Selbstlosigkeit auf Nechliudow wie Manna heruntergeregnet. Da wundert es nicht, dass die Maslowa, so der Name der Verurteilten, das Verhalten ihres ehemaligen Liebhabers nicht authentisch findet und seine Liebesbezeugung abwehrt. Als Erz盲hlung h盲tte ich mir die Geschichte vielleicht noch bis zum Schluss angetan. Der gro脽e Mittelteil des Buchs besteht aber aus einer B眉rokraten-Odyssee des F眉rsten in St. Petersburg, als er versucht, eine Haftbefreiung f眉r die Maslowa zu erreichen. F眉r Tolstoi ist dies dann willkommene Gelegenheit, auf alles einzuschlagen, was die russische Gesellschaft in dieser Zeit ausmachte. Ich empfand dies langweilig und erm眉dend. St盲ndig wiederholt sich Tolstoi in seiner Kritik, sprachlich nat眉rlich recht ansprechend, was den zweiten Stern in meiner Beurteilung zur Folge hat. Der Roman ist aber kein Vergleich zu den sozialkritischen Erz盲hlungen wie z.B. Wieviel Erde braucht der Mensch, Der Holzschlag oder Der Leinwandmesser. Da gelingt es Tolstoi in bildhafter Sprache die menschlichen Makel aufzuzeigen. In Auferstehung klingt es aber nur wie das Gezeter eines alten Mannes. Ich habe es nach der St. Petersburger Phase nicht weiter ausgehalten und das Buch bei rund 70 % abgebrochen. Es interessierte mich einfach nicht mehr, wie die Geschichte weiterging. Das Ende des Buchs war mir euch die Biografie Tolstois schon bekannt.
Apropos Biografie: das Leben Tolstois mit seinen vielen Br眉chen fand ich faszinierend. Allerdings sind diese teilweise so radikal, das ich seine Distanz gegen眉ber der eigenen Familie einfach nicht nachvollziehen kann. Seine Frau hat unter der Darstellung der k盲uflichen Liebe in dem Roman gelitten, doch ihr Mann ver枚ffentlichte sein Buch nichtsdestotrotz. Seine gewandelte Lebenseinstellung war Tolstoi wichtiger als die eigene Familie. Eigentlich versuche ich stets, Vita und Werk eines Autors voneinander zu trennen, doch hier konnte ich mich nicht ganz frei machen. 鈥濭ut gemeint, ist noch nicht gut gemacht鈥� Diese Philosophie kann ich noch verstehen, aber das Postulats eines armen M枚nchen zu verwenden, um gegen die Windr盲der der Gesellschaft zu k盲mpfen, ist mir schlichtweg zu simpel. Wenn ich etwas 眉ber Schuld und S眉hne in Russland des 19. Jahrhunderts lesen m枚chte, greife ich wohl besser zu Dostojewski, wenn den Kampf gegen den B眉rokratie literarisch verarbeitet werden soll, dann zu Kafka. Hat mich entt盲uscht. Ich brauche jetzt erstmal eine l盲ngere Tolstoi-Pause.
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