Tolstoy, Leo

Tolstoy, Leo. Progress i opredelenie obrazovaniia. [Progress and the definition of education]. In : Yasnaya Polyana journal ; Dec. 1862).
"We know China with its 200 million people refuted our entire theory of progress, and we do not doubt for a moment that progress is the general law of all humanity, and that we, who believe in progress, are right, and those who do not believe in it are to blame, and we are going to instill the idea of progress in the Chinese with cannon and rifles."

Tolstoy, Leo. 1812 god v Vojne I mire. In : Russkiy Vestnik (1869). = (S. Peterburg : V. Tip. Departamenta udelov, 1869). = Tolstoy, Leo. War and peace. Vol. 1-3. (London : Vizetelly, 1886). = Tolstoy, Leo. Krieg und Frieden : historischer Roman. (Berlin : A. Deubner, 1885-1886).
gutenberg.org the wall of China-Town a smaller group of people were gathered round a man in a frieze coat who held a paper in his hand…
If it were an example taken from the history of China, we might say that it was not an historic phenomenon (which is the historians' usual expedient when anything does not fit their standards)…
Moscow, the Asiatic capital of this great empire, the sacred city of Alexander's people, Moscow with its innumerable churches shaped like Chinese pagodas...
All the kings, except the Chinese, wear military uniforms, and he who kills most people receives the highest rewards…

Letters from Leo Tolstoy to Vladimir Grigoryevich Chertkov (Nov.)
"I have been rereading Lao Tzu and now have begun reading Legge, the volume containing Mo Ti. I should like to write a book about Chinese wisdom, and particularly a discussion about human nature being good, and human nature being evil, and that people must be either egoistic individualists, or must be loving. All this is very interesting and important to me, and I should like to make it accessible to all and to write about it. Please send me, if you do not need them, the remaining books of Legge and Pauthier, provided you have them." [Legge Mencius ; Pauthier Lao Tzu].
"I wrote you about the Chinese, asking you to send me Legge and Pauthier, and wanted to do this work. But now it is clear to me that it should be done by you, and that you will do it easily and beautifully. The work consists of translating Legge's two volumes on Confucius and Mencius, with all his investigations into the lives of these sages and of the philosophers contemporaneous and close to them. (I do not remember about the book of Confucius, but in Mencius there is an account of these philosophers, among them Mo Ti, which is extremely interesting as well as important.) Mencus himself is also exceptionally interesting. If you could manage and introduction for this book (it mus be written as a single book: 'Chinese sages', that would be fine. But if not, then simply a translation of Legge – omitting only some of the overly dogmatic Christian remarks – would be one of the best books for the intellectual 'Posrednik'. Firstly, because for most of the reading public all this is completely new ; secondly, the subjects discussed are the most important ones in the world and are treated with seriousness ; and thirdly, many highly moral ideas are beautifully espressed. So as soon as you tell me that you agree, I shall send you all I have. As for Budha, finish it up. You have made an excellent beginning and should not dig too deeply with the plow. Le mieux est l'ennemi du bien."
"I still want to look through the books on Chinese wisdom in order to work out a plan more clearly. As soon as I finish this one of these days, I shall send them to you. A marvelous work."

Leo Tolstoy general
Tolstoy's books about China (Yasnaya Polyana) :
Abel-Rémusat, Jean-Pierre. Mélanges asiatiques [ID D1979]. [Auszüge].
Abel-Rémusat, Jean-Pierre. Mélanges posthumes d'histoire orientales [ID D5231]. [Auszüge].
Abel-Rémusat, Jean-Pierre. Mémoire sur la vie et les opinions de Lao-tseu [ID D11899].
Abel-Rémusat, Jean-Pierre. Nouveaux mélanges asiatiques [ID D1984]. [Auszüge].
Balfour, Frederic Henry. Taoist texts : ethical, political, and speculative [ID D5888].
Beal, Samuel. A catena of buddhist scriptures from the Chinese [ID D8375].
Beal, Samuel. The romantic legend os Sâkya Buddha [ID D8366].
Carus, Paul. Lao-tze. Tao-teh-king [ID D5896].
Chalmers, John. The origin of the Chinese [ID D7404].
Chalmers, John. The speculations on metaphysics, polity, and morality, of "the old philosopher", Lau-tsze [ID D4588].
Faber, Ernst. A systematical digest of the doctrines of Confucius, according to the Analects, Great learning, and Doctrine of the mean ; with an introduction on the authorities upon Confucius and Confucianism. (Hong Kong : China Mail Office, 1875).
Georgievskij, Sergej Michajlovic. Principy zizny Kitaja [ID D35697].
Gu, Hongming. Et nunc, reges, intelligite! : the moral causes of the Russo-Japanese war. (Shanghai : Shanghai Mercury, 1906).
Gu, Hongming. The great learning of higher education.
Gu, Hongming. Papers from a viceroy's yamen. A Chinese plea for the cause of good government and true civilization in China. (Shanghai : Shanghai Mercury, 1901).
Gu, Hongming. The universal order, or conduct of life [ID D10718].
Harlez, C[harles Joseph] de. Textes taoïstes [ID D5886].
Hearn, Lafcadio. Gleanings in Buddha-fields : studies of hand and soul in the Far East. (Boston : Houghton, Mifflin, 1897).
Heysinger, Isaac W. Lao, Tsze. The light of China : the Tao Teh King of Lao Tsze [ID D36183].
Julien, Stanislas. Les Avadânas [ID D5235].
Julien, Stanislas. Lao-tseu. Tao-te-king : le livre de la voie et de la vertu [ID D2060].
Karyagin, K.M. Konfutsi, yevo zhizn I filosofskaya deyatelnost. (S. Peterburg 1897).
Konishi, D.P. Konfutsi. (Moscow 1896).
Konishi, D.P. Laosi. Tao-teking. (Moscow 1895).
Konishi, D.P. Velikaya nauka Konfutsiya. In : Voprosy filosofii I psikhologii (1893).
Legge, James. The Chinese classics. Vol. 1 : The life and teachings of Confucius. Vol. 2 : The life and works of Mencius. Vol. 3 : The She king. (1867-1876). [Original = ID D2212].
Liang, Qichao. Likhunchzhan, ili politicheskaya istoriya Kitaya za posledniya. (1905).
Meadows, Thomas Taylor. The Chinese and their rebellions, viewed in connection with their national philosophy, ethics, legislation and administration, to which is added an essay on civilisation and its present state in the East and West [ID D4620].
Müller, F. Max. The religions of China [ID D36161].
Müller, F. Max. Sacred books of the East [ID D8367].
Pauthier, G[uillaume] ; Bazin, [Antoine]. Chine moderne, ou Description historique, geographique et littéraire de ce vaste empire, d'après des documents chinois [ID D5286].
Pauthier, Guillaume. Les livres sacrés de l'Orient [ID D2040].
Pauthier, Guillaume. Lao-tseu. Le Tao-te-king, ou, Le livre révéré de la raison suprëme et de la vertu [ID D5892].
Plaenckner, Reinhold von. Lao-tse. Tao-te-king : der Weg zur Tugend [ID D4608].
Rosny, Léon de. Le taoïsme [ID D36182].
Schott, Wilhelm. Khung-Fu-Dsü. Werke des chinsischen Weisen Khung-Fu-Dsü und seiner Schüler [ID D1373]. [Lun yu].
Simon, G. Eugène. La cité chinoise [ID D2437].
Strauss, Victor von. Lao-tse. Tao te king [ID D4587].
Vasil'ev, Vasilii Pavlovic. Religii vostoka : konfucianstvo, buddizm i daosizm [ID D35619].
The world's Chinese students' journal. Shanghai, no 4 (1906).

General
Derk Bodde : Leo Tolstoy's knowledge and appreciation of Chinese civilization, and specially of Chinese philosophy and religion, was deep and sincere. The interest in China came as a direct result of Tolstoy's religious 'crisis', which, beginning in the second half of the 1870s, caused him to turn away from a fruitful literary career and devote his remaining years to a search for the religious meaning of life and death. This search led him to China and her sages.
Tolsty – in addidtion to Christianity itself – at first confined himself to the study of Buddhism and Islam. Only in 1882 did his intellectual horizons expand to include the Far East.
What was it that made Tolstoy feel so akin to the Chinese people : In part, it was the warm and repeatedly expressed sympathy which he felt toward all peoples who were victims of Western imperialism. But more specifically it seems to have been the qualities of pacifism, frugality, industriousness, and simplicity of living for which he lauds them, quite justly, in his Chinese wisdom. The fact that China was a great agrarian country, made up in large part of hardworking peasants. The simple and close-to-earth life of these peasants was, in Tolstoy's eyes, far superior to the corruptions, artificialities and class struggles which he saw in the industrialized countries of Western Europe, with their great factories and crowded urban communities. In this agrarian mode of life, he recognized a factor of basic importance which not only linked China with Russia, but also brought these two nations into spiritual kinship with the other great agrarian countries of Asia, especially India. In China itself, Tolstoy found the highest spiritual expression of this 'genuine' way of life in the Confucian writings and the book of Lao Tzu.
In Taoism, as in Confucianism, Tolstoy was not satisfied merely to seek for self-perfection on the human plane. He looked further for a clue to that higher spiritual force which he believed with his whole being underlies all human activity and gives it its meaning and justification. In the case of Taoism, he did not need to seek far, for the essence of Lao Tzu's philosophy is that underlying the universe, as we see it, there is an absolute first cause or principle, called the 'Tao' or Way, from which all being is evolved, and to the eternal laws of which man must conform if he is to gain enlightenment and true happiness.

Alexander Lukin : For Tolstoy, Achina was an important example of a nonindustrial, nonviolent, nonprogressive and close-to-nature way of life. He had always admired Chinese thought, was involved in several translations of Chinese classics, and even once wanted to study Chinese. Tolstoy especially admired the concept of ‘nonaction’ (wuwei, which he translated as nedelanie) as stated by Laozi, and he used it to attack the European fascination with the advances in science and technology and the intensification of labor. He found ideas in both Laozi and many other Chinese popular sayings that were close to his own ideals : life in manual labor and unity with nature.

Leo Tolstoy read the books by Thomas Taylor Meadows : "I have read Meadows' work on China. He is entirely devoted to the Chinese civilization, like very sensible, sincere man who knows Chinese life. In nothing is the significance of ridicule seen better than in the case of China. When a man is unable to understand a thing, he ridicules it. China, a country of 360 millions of inhabitants, the richest, most ancient, happy, peaceful nation, lives by certain principles. We have ridiculed these principles, and it seems to us that we have settled China."

Letters from Leo Tolstoy to Vladimir Grigoryevich Chertkov
(Febr.)
"I sit at home with fever and a severe cold in the head, and read Confucius for the second day. It is difficult to realize its extraordinary moral height. One delights in seeing how this teaching at times approaches the height of the Christian teaching."
(March)
I am very much occupied with Chinese wisdom. I should greatly like to tell you and everybody else of theat moral good which these books have done me."
(July)
"I am occupied with Chinese religion. I have found much that is good, useful and heartening for myself. I want to share it with oders, God willing." [Betr. Four books von Legge und Lao Tze von Julien]

Diary of Leo Tolstoy (March) :
"Having been translating Lao Tzu. Does not come out as I want."
"Remarkable indeed is Confucius' Doctrine of the Mean. In it, as with Lao Tzu, the fulfillment of natural law is what constitutes wisdom, strength and life. And this law fulfills itself silently, its meaning unrevealed. It is the Tao, which unfolds itself evenly, imperceptibly and without trace, and yet has powerful effect. I do not know what will result from my preoccupation with the teaching of Confucius, but it has already brought me much good. Its characteristic is truth, oneness, and not doubleness. He says that Heaven always acts genuinely."
"I ascribe my good moral state of mind to the reading of Confucius and Lao Tzu. I must arrange for myself a Cycle of reading' : Epictetus, Marcus Aurelius, Lao Tzu, Buddha, Pascal, and the Evangelists. This would also be essential for everybody else."

Letter from Leo Tolstoy to Paul Biryukov
"Novosyolov also brought me the book of Simon [La cité chinoise] (in Russian translation) about China. Without fail, get it and read it. The reading simply delighted me, and to you, in particular, it will be very useful and heartening because he describes agriculture in it, as well as the whole life of the Chinese. Here is a book that should and must be rendered for Posrednik."

Letter from Leo Tolstoy to Vladimir Grigoryevich Chertkov (March)
"I like very much the saying : 'Dans le doute abstiens toi'. I consider this to be a Christian rule. It is the same as the hightest virtue in Lao Tzu, 'le non-agir'. As I understand this, all our sins come from what we do, that is, from doing for ourselves what we ought not to have done."

Letter from Leo Tolstoy to Vladimir Grigoryevich Chertkov
"A very good work awaits someone who knows English and understands the meaning of Christ's teaching. It is this : In the Chinese books in English – I have forgotten the translator – which I had and which you now have, there is Mot Ti's doctrine of love. Do you remember ? In the teachings of Mencius and Confucius (especially Mencius) there is a refutation of this doctrine. Well, then, to translate all this and prepare a book, to show that this doctrine of love – as an extremely utilitarian doctrine – had been presented so long ago among the Chinese, and that it had been very poorly refuted, and that this doctrine – an earthly, utilitarian one, without the idea of a Father, or, most important, of life, i.e., eternal life – had a great influence. This would be excellent."

Correspondence by Leo Tolstoy and Vladimir Vasilievich Stasov about Lao Tzu. (Oct.-Nov.)
Stasov collected book reviews of several Lao Tzu translations : Julien, Chalmers, Rémusat, Plaenckner, Harlez, Rosny and Balfour.
His verdict about Strauss was unfavorable : "The Professor of Chinese in our University, Ivanovski, says that Strauss is a 'third-rate' sinologist and that he cannot be trusted."
He recommende Legge's translation of the Tao te ching. Legge, Chalmers and Harlez were sent to Tolstoy.

Tolstoy, Leo. Tsarstvo bozhiye vnutri vas. (Berlin : [s.n.], 1894). = Tolstoy, Leo. The kingdom of God is within you : Christianity not as a mystic religion but as a new theory of life. (London, Walter Scott, 1894).
gutenberg.org.
Among the Russian people, especially since the age of Peter I., the protest of Christianity against the government has never ceased, and the social organization has been such that men emigrate in communes to Turkey, to China, and to uninhabited lands, and not only feel no need of state aid, but always regard the state as a useless burden, only to be endured as a misfortune, whether it happens to be Turkish, Russian, or Chinese…
But this is just what wants proving. It would only be true if the custom of our society were what is, or rather is supposed to be, the custom in China; that is, that the good always rule, and that directly those at the head of government cease to be better than those they rule over, the citizens are bound to remove them. This is supposed to be the custom in China. In reality it is not so and can never be so. For to remove the heads of a government ruling by force, it is not the right alone, but the power to do so that is needed. So that even in China this is only an imaginary custom…
The Germans have dominated the Italians, now they dominate the Hungarians and Slavonians; the Turks have dominated and still dominate the Slavonians and Greeks; the English dominate the Hindoos, the Mongolians dominate the Chinese…
They say that the Christian life cannot be established without the use of violence, because there are savage races outside the pale of Christian societies in Africa and in Asia (there are some who even represent the Chinese as a danger to civilization), and that in the midst of Christian societies there are savage, corrupt, and, according to the new theory of heredity, congenital criminals…
To bring under the sway of Christianity all the savage nations outside the pale of the Christian world—all the Zulus, Mandchoos, and Chinese, whom many regard as savages—and the savages who live in our midst, there is only one means…
For the authority of one set of men over another to attain its object of restraining those who override public interests for their personal ends, power ought only to be put into the hands of the impeccable, as it is supposed to be among the Chinese, and as it was supposed to be in the Middle Ages, and is even now supposed to be by those who believe in the consecration by anointing…
It was not because it was a good thing, necessary and beneficial to men, and the contrary course would have been an evil, but simply because it was the will of those in power that Nice was incorporated into France, and Lorraine into Germany, and Bohemia into Austria, and that Poland was divided, and Ireland and India ruled by the English government, and that the Chinese are attacked and the Africans slaughtered, and the Chinese prevented from immigrating by the Americans, and the Jews persecuted by the Russians, and that landowners appropriate lands they do not cultivate and capitalists enjoy the fruits of the labor of others…

Diary of Leo Tolstoy (Oct.-Nov.)
"Reading Chinese classics. Very important."
"Feeling fine. Writing nothing, but studying Confucius, and everything's fine. Derive spiritual strength." "Studying Confucius and all the rest is insignificant. Seems good. What is most important is that this teaching, which tells one to be particularly watchful over oneself, when alonge, has a powerful and beneficial effect on me. If only I could keep I in its freshness."

Tolstoy, Leo. The first step : an essay on the morals of diet, to which are added two stories. (Manchester : Albert Broadbent, 1899).
archive.org.
"All moral teachings set up a ladder, as the Chinese wisdom puts it, reaching from earth to heaven, the ascent of which can only be accomplished by starting from the lowest step. As in the teaching of the Brahmins, Buddhists, Confucians, so also in the teaching of the Greek sages, steps were fixed, and a superior step could not be attained without the lower one having
been previously taken."

[Liang, Qichao]. Likhunchzhan : ili, Politicheskaia istoriia Kitaia za posliedniia. [Transl. by]. A.N. Voznesenskii. (S. Peterburg : V. Berezovskii, 1905). Übersetzung von Liang, Qichao. Li Hongzhang. (1901). 李鸿章
Zhang Qingtong [unknown], while in S. Petersburg, translated the book together with A.N. Voznesenskii. He sent a copy of the translation with a letter to Leo Tolstoy.
Letter from Tolstoy to Zhang Qingtong :
"For a long time now I have worked fairly intimately with Chinese religion and philosophy, even if, as a European, far from sufficiently thoroughly. Quite aside from Confucius, Mencius, Lao Tzu, and the commentators on them, I have been especially captivated by the teaching of Mo Ti, agains whom Mencius turned himself… May God preserve China from the cours of Japan. The Chinese, like all of us, should develop their spiritual powers and not strive for technological improvements, which only create harm if the sould be turned the wrong way. I am wholly of your opinion that a spiritual bond exists between the two great peoples, Russian and Chinese, and that they should work hand in hand. But this should not be through political ties or any kind of governmental agreemets. Both, and especially their farmers, must work out for themselves a new way of life independently of government. They should not, however, strive for 'freedoms' of all sorts, such as freedom of thought and speech, popular political representation and the like. Rather it should be that true freedom which consists in the possibility of living without any need for government or anything else to decree moral law for them."

Gu Hongming sent to Leo Tolstoy through the intermediary of the Russian Consul-general his two works Papers from a Vieroy's yamen and Et nunc, reges, intelligite ! : the moral causes of the Russo-Japanese war.
Tolstoy, Leo. Letter to a Chinese (1906). [Letter to Gu Hongming].
"I have received your books and read them with great interest, especially the Papers from a Vieroy's yamen. The life of the Chinese people has always interested me to the hightest degree, and I have taken pains to become acquainted with the things in Chinese life which were accessible to me, for the most part Chinese religious wisdom : the books of Confucius, Mencius, Lao Tzu, and the commentaries on them. I have also read on Chinese Buddhism, as well as the books of Europeans on China.
The Chinese people, who have suffered so much from the immoral, crudely egoistic, and avaricious cruelty of the European peoples, have up to the present replied to all the violence committed against them with a majestic and wise composure, and have preferred patience in the struggle against force. I speak of the Chinese people and not of their government.
The successes of some thieves provoke the envy of others, and the seized prey becomes an object of wrangling and thus brings the thieves themselves to ruin. So it is with dogs, and so also it is with people who have lowered themselves to the level of animals.
I believe, that a great upheaval in the life of humanity is taking place in our time, and that in this upheaval China, at the head of the peoples of the Orient, must play an important rôle. It seems to me that the rôle of the oriental peoples of China, Persia, Turkey, India, Russia, and perhaps also Japan (if it is not completely entangled in the net of the corruption of European civilization) consists in showing to the world the right way to freedom, for which, as you write in your book, the Chinese language has no other word than 'Tao', a way, that is, an activity, which agrees with the eternal fundamental law of human life.
In our time, I believe the turn has now come likewise for orientals in general and Chinese in particular to become aware of the utter harm caused by despotic rule and to seek a means of liberation from it, since under present conditions of life it has become intolerable. I know that it is taught in China that the highest ruler, the Emperor, must be the wisest and most virtuous man, and if he is not, his subjects can and should refuse him allegiance. But I believe that this doctrine represents only an excuse for despotism. The Chinese people cannot know whether their emperor is wise or virtuous.
Especially is this true of China because of the peace-loving character of its people and the poor organization of its army, which give Europeans the opportunity to plunder Chinese territory with impunity under the pretext of various clashes and disagreement with the Chinese government. Thus the Chinese people cannot but feel the necessity of changing their relation to the ruling power. And here I can see from your book, as well as other sources of information, that some light-minded people in China, called the reform party, believe that this change should consist of doing just what the European nations have done, that is, of replacing a despotic government by a republican one, and establishing the same kind of army and industry as those of the West. This decision, which seems at first glance the simplest and most natural, is not only light-minded but very stupid, and, from all that I know about China, quite unnatural for the wise Chinese people.
As soon as people recognize human power as superior to that of God and of His law (Tao), they then become slaves ; all the more so when that power becomes increasingly comples (as in the case of a constitution which they establish and obey). Freedom can exist only for that people for whom the law of God (Tao) is the only supreme law, to which all other laws are subordinate. If you, by refusing to bey your government, will give no help to the foreign powers in their aggressions agains you, and if you refuse to serve them, whether it be in a private, civil, or military capacita, then there will be none of those disasters from which you now suffer.
May the Chinese people but continue to live their peaceful, industrious, agricultural life as they have before, behaving in accordance with the fundamentals of their religions : Confucianism, Taoism and Buddhism, all three of which basically agree on liberation from all human power (Confucianism), not doing to others what you do not wish to be done to yourself (Taoism), and self-abnegation, humility and love to all people and creatures (Buddhism). Then all those disasters from which they supper will automatically disappear, and no power will be enough to conquer them."

[Tolstoy, Leo]. Zhan zheng yu he ping. Tuo'ersitai zhu ; Ji Cairang yi. (Taibei : Zhi wen, 1985). (Xin chao shi jie ming zhu ; 35.1-2). Übersetzung von Tolstoy, Leo. Voina i mir = Vojne i mire. In : Russkiy Vestnik (1869).= (S. Peterburg : V. Tip. Departamenta udelov, 1869). = La guerre et la paix : roman historique. (Paris : Hachette, 1879). = Tolstoy, Leo. War and peace. Vol. 1-3. (London : Vizetelly, 1886). = Tolstoy, Leo. Krieg und Frieden : historischer Roman. (Berlin : A. Deubner, 1885-1886).
戰爭與和平

Boulanger, Pavel Aleksandrovich. Zhizn' i uchenie Konfutsiia. So stat'eigr. L.N. Tolstogo [Leo Tolstoy]. (Moskva : Posredika, 1903). [2nd ed. 1911]. [The life and teaching of Confucius. With an essay by Leo Tolstoy].

Tolstoy, Leo. Pismo k kitaitsu ; Kitaiskaya mudrost : mysli kitaiskikh myslitelei. (Moscrow : Posrednik, 1907). [Letter to a Chinese ; Chinese wisdom : the thougths of Chinese thinkers].
[Enthält] : The books of Confucius, The great learning, Laozi The book of the way and truth].

Laotse [Laozi]. Izrecheniya kitaiskovo mudretsa Laotze. [Selected by] Leo Tolstoy. (Moscow : Posrednik, 1910).
[Enthält] : Tolstoy, Leo. O suschnosti ucheniya Laotze. [On the essence of Laozi's techings]. Gorbunov-Posadov, Ivan. O mudretse Laotze. [About the sage Laozi].

Boulanger, Pavel Aleksandrovich. Zamechatelnyie mysliteli vsekh vremyon i nardov : miti, kitaiski filosof : ucheniye o vseobshchei lyubvi. [Ed. by] Leo Tolstoy. (Moscow : Posrednik, 1910) [2nd ed. 1911]. [Remarkable thinkers of all times and peoples : Mo Ti, a Chinese philosopher : the Doctrine of universal love].

[Tolstoy, Leo]. Yi qie zui'e de gen yuan. Übersetzung von Tolstoy, Leo. Ot nei vsie kachestva. (1910). In : Posmertnyia khudozhestvennyia proizvedeniia. (Moskva : Sytin, 1911-1912). = The cause of it all. In : Tolstoy, Leo. Hadji Murad. (New York, N.Y. : Willey, 1904). [Unvollendet].
一切罪恶的根源

[Tolstoy, Leo]. Guang zai hei an zhong shan yao. Übersetzung von Tolstoy, Leo. I sviet vo t'mie svietit : drama. (Geschrieben 1890). (Berlin : Ladyschnikow, 1912). = The light shines in the darkness. In : Tolstoy, Leo. Hadji Murad. (New York, N.Y. : Willey, 1904-1912). [Unvollendet]. 光在黑暗中闪耀

Tuo'ersitai [Tolstoy, Leo]. She hui sheng ying lu. Tuo'ersitai zhu ; Lin Shu, Chen Jialing tong yi. (Shanghai : Shang wu yin shu guan, 1914). (Shuo bu cong shu ; 3, 22). Übersetzung von Tolstoy, Leo. Utro pomeshchika. In : Otecestvennye zapiski ; no 12 (1856). = A landowner's morning. In : Tolstoy, Leo. Three novellas. Transl. and introd. by Kyril and April FitzLyon. (London : Quartet, 1984). Übersetzung von Tolstoy, Leo. Dva gusara. In : Sovremennik ; no 3 (1856). = In : Tolstoy, Leo. Sochineniia. (Moskva : V universitetskoi tip., 1873). = Deux générations. (Paris : Didier, Perrin, 1886). = Two hussars. In : Tolstoy, Leo. A Russian propietor and other stories. Transl. From the Russian by Nathan Haskell Dole. (London : W. Scott, 1887).
社會聲影錄

Tuo'ersitai [Tolstoy, Leo]. Luosha yin guo lu : xin yi yan qing xiao shuo. Tuo'ersitai yuan zhu ; Lin Shu, Chen Jialin yi shu. In : Dong fang za zhi ; vol. 11, no 1-6 (1914). = (Shanghai : Shang wu yin shu guan, 1915). (Shuo bu cong shu ; 2, 39). [Übersetzungen von Kurzgeschichten von Tolstoy].
羅刹因果錄 : 筆記小說

[Tolstoy, Leo]. Biao qi fu zi : yi xia xiao shuo. Tuo'ersitai yuan zhu zhe ; Zhu Dongrun yi shu zhe. (Shanghai : Shang wu yin shu guan, 1915). (Shuo bu cong shu ; 2, 81). Übersetzung von Tolstoy, Leo. Dva gusara. In : Sovremennik ; no 3 (1856). = In : Tolstoy, Leo. Sochineniia. (Moskva : V universitetskoi tip., 1873). = Deux générations. (Paris : Didier, Perrin, 1886). = Two hussars. In : Tolstoy, Leo. A Russian propietor and other stories. Transl. From the Russian by Nathan Haskell Dole. (London : W. Scott, 1887).
驃騎父子義俠小說

[Tolstoy, Leo]. Piao qi fu zi. Tuo'ersitai zhu ; Zhu Dongrun yi. (Shanghai : Shang wu yin shu guan, 1915). (Shuo bu cong shu ; 2, 81). Übersetzung von Tolstoy, Leo. Dva gusara. In : Sovremennik ; no 3 (1856). = In : Tolstoy, Leo. Sochineniia. (Moskva : V universitetskoi tip., 1873). = Deux générations. (Paris : Didier, Perrin, 1886). = Two hussars. In : Tolstoy, Leo. A Russian propietor and other stories. Transl. from the Russian by Nathan Haskell Dole. (London : W. Scott, 1887).
驃騎父子

[Tolstoy, Leo]. Xue hua wei : xing shi xiao shuo. Tuo'ersitai yuan zhu zhe ; Xue Sheng yi shu zhe. (Shanghai : Shang wu yin shu guan, 1915). (Shuo bu cong shu ; 2, 63). Übersetzung von Tolstoy, Leo. Metel. In : Sovremennik (March 1856). = Tolstoy, Leo. The snowstorm. In : Tolstoy, Leo. The invaders and other stories. (New York, N.Y. : Crowell, 1887).
雪花圍 : 醒世小說

Tuo'ersitai [Tolstoy, Leo]. Luxi'en. Lin Shu yi. In : Xiao shuo yue bao ; vol. 8, no 5 (1917). Übersetzung von Tolstoy, Leo. Lyutsern. In : Sovremennik ; no 9 (1857). = Tolstoy, Leo. Lucerne. In : Tolstoy, Leo. A Russian propietor and other stories. Transl. From the Russian by Nathan Haskell Dole. (London : W. Scott, 1887).
路西恩

Tuo'ersitai [Tolstoy, Leo]. Ren gui guan tou. Lin Shu yi. In : Xiao shuo yue bao ; vol. 8, no 7-10 (1917). Übersetzung von Tolstoy, Leo. Smert' Ivana Il'icha. In : Socinenia grafa L. N. Tolstogo (1886).= Tolstoy, Leo. Smert' Ivana Il'icha : poviest. (Moskva : Tip. Vil'de, 1911). = Tolstoy, Leo. The death of Ivan Illyich. In : Tolstoy, Leo. A Russian proprietor ; The death of Ivan Illyich and other stories. (New York, N.Y. : T.Y. Crowell, 1899). = La mort d'Ivan Iliitch. (Paris : E. Dentu, 1894).
人鬼關頭

Chen, Daqi ; Guo, Yaogen. Jin dai si xiang (shang xia ce). Vol. 1-2. (Shanghai : Shang wu yin shu guan, 1920). (Shang zhi xue hui cong shu). [Abhandlung über Gustave Flaubert, Leonardo da Vinci, Jean-Jacques Rousseau, Friedrich Nietzsche, Leo Tolstoy, Max Stirner, Fyodor Dostoyevsky, Henrik Ibsen, Charles Darwin, Emile Zola, Rudolph Eucken, Henr Bergson, Rabindranath Tagore, Romain Rolland].
近代思想 ( 上 , 下册 )

[Hunter, Robert]. Tuo'ersitai zhi she hui xue shuo. Xu Songshi bian yi. (Shanghai : Guang xue hui, 1921). Übersetzung von Hunter, Robert. Why we fail as Christians. (New York, N.Y. : Macmillan, 1919). [A study of Tolstoy's social theory].
托爾斯泰之社會學說

Ye, Shengtao. Yi ge qing nian. In : Xiao shuo yue bao ; Febr. (1924). [Enthält] : The wall of the main hero's room is decorated with photographs of Hans Christian Andersen, Anton Chekhov and Leo Tolstoy.

[L'vov Rogacevskij, Vasilij]. Zui jin Eguo wen xue shi lüe de yi zhang. Lu Xun yi. In : Ben liu ; vol. 1, no 7 (1928).. Übersetzung von L'vov Rogacevskij, Vasilij. Lev Tolstoj. In : Noveishaia russkaia literatura. (Moskva : Izd. Vserossiiskogo tsentr. soiuza potr. obshchestv, 1922).
最近俄國文學史略 的一章

[Majskij, Ivan Michajlovic]. Leov Tolstoi - yi jiu er ba nian jiu yue shi wu ri zhu Ri Sulian da shi guan can zan. Maiski zhu ; Lu Xun yi. In : Ben liu ; vol. 1, no 7 (1928). Übersetzung von Majskij, Ivan Michajlovic. Lev Tolstoj. (1928). [Rede an einer Gedenkfeier zum Geburtstag von Leo Tolstoy in Tokyo].
一九二八年九月十五日駐日蘇聯大使館參贊

[Kropotkin, Petr Alekseevich]. Tuo'ersitai lun. Kelupaotejin zhu ; L.L. Anun yi. (Shanghai : Nan hua shu dian, 1928). (Xian dai wen hua she cong shu). Übersetzung von Kropotkin, Petr Alekseevich. Tolstoy. In : Kropotkin, Petr Alekseevich. Russian literature. (New York, N.Y. : McClure, Phillips & Co., 1905). [Abhandlung über die Theorie von Leo Tolstoy].
托爾斯泰論

[Lunacarskij, Anatolij Vasilevic]. Tuo'ersitai zhi si yu shao nian Ouluoba. Lu Xun yi. In : Chun chao ; vol. 1, no 3 (1929). Übersetzung von Lunacarskij, Anatolij Vasilevic. Smert' Toltogo i molodaja Evropa. In : Novaja zizni ; Febr. (1911). [Der Tod von Tolstoy und das junge Europa].
托爾斯泰之死與少年歐羅巴

Wen xue lun wen suo yin. Chen Biru, Zhang Chenqing, Li Weixu bian ji. (Beijing : Zhonghua tu shu guan xie hui, 1932-1936). Vol. 1-3 (Zhonghua tu shu guan xie hui cong shu ; 5). (Eur). [Bibliographie. Darin enthalten sind 36 Aufsätze über Johann Wolfgang von Goethe, 16 über Henrik Ibsen, 16 über Tagore Rabindrananth, 11 über Hans Christian Andersen, 8 über Honoré de Balzac, 7 über Leo Tolstoy, 3 über William Shakespeare und 1 über Dante Alighieri].
文學論文索引

[Gorky, Maksim]. Tuoersitai yin xiang ji. Chen Shouzhu yi. In : Wen tan yin xiang ji. (Shanghai : Le hua tu shu gong si, 1932). = Übersetzung von Gorky, Maksim. Vospominaniia o L've Nikolaeviche Tolstom. (Peterburg : Izd. Z.I. Grzhebin, 1919). = Reminiscences of Leo Nikolaevich Tolstoy. (New York, N.Y. : B.W. Huebsch, 1920). = Erinnerungen an Lew Nikolajewitsch Tolstoi. (München : Der Neue Merkur, 1920).
托爾斯泰印象記.

Lenin, Vladimir Il'ich ; Plekhanov, Georgii Valentinovich. Tuo'ersitai lun. Wuliyanuofu, Puliehanuofu zhu ; He Wei, Ke Yihe yi. (Shanghai : Si chao chu ban she, 1934). Übersetzung von Lenin, Vladimir Il'ich ; Plekhanov, Georgii Valentinovich. L.N. Tolstoi im Spiegel des Marxismus. (Wien : Verlag für Literatur und Politik, 1928).
托爾斯泰論