Learning

Leo Tolstoy: Advice to a Draftee

Leo Tolstoy, a Russian nobleman born in 1828, began to write fiction while serving as an artillery officer in the Crimean war. He became one of Russia’s greatest novelists as well as an important religious thinker. His religious beliefs caused him to renounce his material possessions and to live a life of a Christian ascetic … Continued

Leo Tolstoy, a Russian nobleman born in 1828, began to write fiction while serving as an artillery officer in the Crimean war. He became one of Russia’s greatest novelists as well as an important religious thinker. His religious beliefs caused him to renounce his material possessions and to live a life of a Christian ascetic until his death in 1910. The following letter was written to a young Hessian named Ernst Schramm in 1899, when the Hessian army was a peacetime army and the penalty for evading conscription was death. The letter was forwarded from Darmstadt to Bavaria, a fact which suggests that Schramm left the country rather than be conscripted.

In my last letter I answered your question as well as I could. It is not only Christians but all just people who must refuse to become soldiers–that is, to be ready on another’s command (for this is what a soldier’s duty actually consists of) to kill all those one is ordered to kill. The question as you state it–which is more useful, to become a good teacher or
to suffer for rejecting conscription–is falsely stated. The question is falsely stated because it is wrong for us to determine our actions according to their results, to view actions merely as useful or destructive. In the choice of our actions we can be led by their advantages or disadvantages only when the actions themselves are not opposed to the demands of morality.

We can stay home, go abroad, or concern ourselves with farming or science according to what we find useful for ourselves or others; for neither in domestic life, foreign travel, farming, nor science is there anything immoral. But under no circumstances can we inflict violence on people, torture or kill them because we think such acts could be of use to us or to others. We cannot and may not do such things, especially because we can never be sure of the results of our actions. Often actions which seem the most advantageous of all turn out in fact to be destructive; and the reverse is also true.

The question should not be stated: which is more useful, to be a good teacher or to go to jail for refusing conscription? but rather: what should a man do who has been called upon for military service–that is, called upon to kill or to prepare himself to kill?

And to this question, for a person who understands the true meaning of military service and who wants to be moral, there is only one clear and incontrovertible answer: such a person must refuse to take part in military service no matter what consequences this refusal may have. It may seem to us that this refusal could be futile or even harmful, and that it would be a far more useful thing, after serving one’s time, to become a good village teacher. But in the same way, Christ could have judged it more useful for himself to be a good carpenter and submit to all the principles of the Pharisees than to die in obscurity as he did, repudiated and forgotten by everyone.

Moral acts are distinguished from all other acts by the fact that they operate independently of any predictable advantage to ourselves or to others. No matter how dangerous the situation may be of a man who finds himself in the power of robbers who demand that he take part in plundering, murder, and rape, a moral person cannot take part. Is not military service the same thing? Is one not required to agree to the deaths of all those one is commanded to kill?

But how can one refuse to do what everyone does, what everyone finds unavoidable and necessary? Or, must one do what no one does and what everyone considers unnecessary or even stupid and bad? No matter how strange it sounds, this strange argument is the main one offered against those moral acts which in our times face you and every other person called up for military service. But this argument is even more incorrect than the one which would make a moral action dependent upon considerations of advantage.

If I, finding myself in a crowd of running people, run with the crowd without knowing where, it is obvious that I have given myself up to mass hysteria; but if by chance I should push my way to the front, or be gifted with sharper sight than the others, or receive information that this crowd was racing to attack human beings and toward its own corruption, would I really not stop and tell the people what might rescue them? Would I go on running and do these things which I knew to be bad and corrupt? This is the situation of every individual called up for military service, if he knows what military service means.

I can well understand that you, a young man full of life, loving and loved by your mother, friends, perhaps a young woman, think with a natural terror about what awaits you if you refuse conscription; and perhaps you will not feel strong enough to bear the consequences of refusal, and knowing your weakness, will submit and become a soldier. I understand completely, and I do not for a moment allow myself to blame you, knowing very well that in your place I might perhaps do the same thing. Only do not say that you did it because it was useful or because everyone does it. If you did it, know that you did wrong.

In every person’s life there are moments in which he can know himself, tell himself who he is, whether he is a man who values his human dignity above his life or a weak creature who does not know his dignity and is concerned merely with being useful (chiefly to himself). This is the situation of a man who goes out to defend his honor in a duel or a soldier who goes into battle (although here the concepts of life are wrong). It is the situation of a doctor or a priest called to someone sick with plague, of a man in a burning house or a sinking ship who must decide whether to let the weaker go
first or shove them aside and save himself. It is the situation of a man in poverty who accepts or rejects a bribe. And in our times, it is the situation of a man called to military service. For a man who knows its significance, the call to the army is perhaps the only opportunity for him to behave as a morally free creature and fulfill the highest requirement of
his life–or else merely to keep his advantage in sight like an animal and thus remain slavishly submissive and servile until humanity becomes degraded and stupid.

For these reasons I answered your question whether one has to refuse to do military service with a categorical “yes”–if you understand the meaning of military service (and if you did not understand it then, you do now) and if you want to behave as a moral person living in our times must.

Please excuse me if these words are harsh. The subject is so important that one cannot be careful enough in expressing oneself so as to avoid false interpretation.

Previous

The United States 1500s--Early 1900s

Back to Learning
Next

Lorna Dee Cervantes: For Mahmoud Darwish