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Cover of What to Do? Thoughts Evoked By the Census of Moscow

What to Do? Thoughts Evoked By the Census of Moscow

Written by Leo Tolstoy

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Social problemsMoscow (Russia)

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About this book

"What to Do? Thoughts Evoked By the Census of Moscow" by graf Leo Tolstoy is a reflective essay written during the late 19th century. The work discusses the stark contrast between wealth and poverty within Moscow, after the author himself is struck by the experiences he witnesses while participating in a census. The text explores themes of social responsibility and moral obligation, questioning the societal structures that allow for such disparities in wealth, and reflects upon the deeper reasons behind human suffering. The opening of the work illustrates Tolstoy's personal journey as he transitions from rural life to the complexities of urban poverty in Moscow. Initially, he feels confused and troubled by the beggars he encounters, whose situation is starkly different from that of rural beggars. He describes a variety of beggars—both genuine and those preying on others' sympathies—and grapples with the restrictions placed upon them by authorities that seemingly punish the act of begging. Through his observations, he reveals an unsettling realization about the interconnectedness of wealth and poverty and begins to formulate a plan for charitable action. However, as he interacts with the city’s poor, his idealistic notions collide with the harsh realities of their lives, leading him to internal conflicts about the effectiveness and sincerity of charitable benevolence. This sets the stage for a profound and philosophical exploration of human compassion and societal obligation.

Reading guide

Themes, characters and key ideas in What to Do? Thoughts Evoked By the Census of Moscow, written by Chaptra AI.

  • about 6 hours
  • advanced
  • critical
  • philosophical
  • earnest

Tolstoy's "What to Do?" is a powerful non-fiction essay born from his direct observations during the 1882 Moscow census, where he confronted the stark reality of urban poverty. It documents his profound moral crisis and subsequent radical critique of societal structures, particularly the division of labor, private property, and the institutions of state and church, which he views as perpetuating inequality. The book vehemently argues against conventional charity, proposing instead a fundamental reordering of life based on manual labor, self-sufficiency, and a return to Christian principles of love and simplicity as the only true path to alleviate suffering and achieve a just society. It is a deeply personal yet universally applicable call to action, urging individuals to examine their own complicity and choose a life of moral integrity over material accumulation.

“I saw that the cause of the sufferings of the people was that I and my kind were living off them, and that in order to make the people better, I must stop living off them.”

Key themes

Poverty and Social Injustice
This is the foundational theme of the book, sparked by Tolstoy's direct encounters with extreme poverty during the Moscow census. He moves beyond mere observation to a deep analysis of how societal structures—private property, the division of labor, and the concept of money—systematically create and perpetuate injustice, leading to the exploitation and suffering of one class by another.
Moral Responsibility and Personal Transformation
Tolstoy argues that true change begins not with external reforms or institutional charity, but with an internal moral awakening and a radical transformation of individual life. He emphasizes that each person, especially the privileged, bears a direct responsibility for their complicity in the system of injustice and must actively choose to live ethically.
The Nature of Labor and Wealth
Tolstoy fundamentally redefines labor, distinguishing between productive, life-sustaining work and parasitic, exploitative work. He argues that true wealth lies in self-sufficiency and communal well-being derived from physical labor, rather than in monetary accumulation or the consumption of goods produced by others' suffering. He critiques the division of labor that separates intellectual from physical work.

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