Thomas Carlyle (also Carlyle, English Thomas Carlyle). Brief biography of Thomas Carlyle Aphorisms, quotes, sayings, phrases Thomas Carlyle

Thomas Carlyle (December 4, 1795 - February 5, 1881) - Scottish writer, publicist, historian and philosopher, popularizer and one of the founders of a special style of artistic and philosophical historical literature- “Cult of Heroes.” A very popular stylist. He had a great influence on legal thought.

Family

Born into the Calvinist family of James Carlyle and his second wife Janet Aitken, he was the eldest of nine children (Thomas's mother is pictured). The father was a mason, later a small farmer. He was respected for his steadfastness and independence. Stern in appearance, he had a kind soul. The Carlyle family ties were unusually strong, and Thomas held his father in high esteem, as reflected in his memoirs. He always had the most tender feelings for his mother and was a wonderful brother.

Studies

His parents did not have much money, so seven-year-old Carlyle was sent to study at a parochial school. When he turned ten years old, he was transferred to high school Annana. His tendency to fight got him into trouble with many of the school's students, but he soon showed a strong interest in his studies, which prompted his father to train him for worship. In 1809 he entered the University of Edinburgh. He had little interest in his studies, except for a course in mathematics by Sir John Lasley, who later became his good friend.

He also read a lot. However, the greatest influence on him was literature, and the work of his contemporaries. Several fellows in the same position as him saw him as an intellectual leader, and their correspondence reflected common literary tastes. In 1814, Carlyle, still preparing to become a priest, received a master's degree in mathematics from the Annan School, which allowed him to save some money. In 1816 he was appointed teacher at a school in Kirkland.

Spiritual crisis

In 1818 Carlyle decided to abandon his ecclesiastical career. He did not explain to anyone the details of the transformations that had taken place in him, but his desire to abandon the dogmatic views of his spiritual mentors, whom he always deeply respected, was obvious. For some time atheism seemed the only way out, however, he was deeply disgusted with him. All this led Carlyle to spiritual crisis, which he managed to overcome only after writing “SartorResartus. The Life and Thoughts of Mr. Teufelsdreck" in June 1821. He cast out the spirit of denial, and from then on the nature of his suffering was changed forever. It was no longer “whining,” but “indignation and gloomy defiance.” In 1819 he began to study German, which led him to new interesting acquaintances. He was much interested in German literature. Most of all he liked the works of Goethe. In them he saw an opportunity to discard outdated dogmas without plunging into materialism. They met and corresponded for a long time. Goethe spoke positively about the translations of his books.

Personal life

After a long courtship, in 1826 Thomas Carlyle married Jane Bailey Welsh. She came from a much wealthier family, and it took him several years to earn enough to get her consent to marry. They lived together for forty years, until Jane's death. The first years after marriage they lived in the village, but in 1834 they moved to London. Lady Welsh was childless, which later led to quarrels and jealousy. Their correspondence is evidence of this. Their life was also difficult because psychological problems Carlyle. Possessing great emotionality and a fragile psyche, he often suffered from the pangs of depression, he was tormented by insomnia, and the loud singing of birds in his neighbor's garden drove him crazy. Bouts of rage alternated abruptly with bursts of exaggerated humor. The only thing that saved him was immersing himself in his work. For this, solitude and peace were necessary, and a special soundproof room was equipped in their house. As a result, his wife was often forced to do all household chores alone and often felt abandoned.

Literary works

In the mid-1830s, Carlyle published SartorResartus. The Life and Thoughts of Mr. Teufelsdreck" in Fraser's Magazine. Despite the depth philosophical thought, the impressive validity of its conclusions, this book was not very successful. In 1837 his work “On french revolution", which brought him real success. From 1837 to 1840 he gave several lectures, of which only one ("The Cult of the Hero") was published. They all brought him financial success, and at the age of forty-five he managed to become financially independent. He had many students and followers. In 1865 he became rector of the University of Edinburgh.

Views on the structure of society

Thomas Carlyle, whose biography is presented in the article, contrasted the revolutionary and bitter sentiments of Byron's era with the Gospel. He spoke out for social reforms. In the struggle against the mechanical view of the world, reverence for the majority and utilitarianism, he advocated a life filled with meaning, the development of the highest, super-individual human values. Thomas Carlyle opposed the leveled strength of democratic tendencies with the cult of heroes. He believed that only those who have a winning desire for power should rule in society and the state. The success of the will leading to power was cited as an argument for idealism, based on the constant striving for personal higher goals, and this is the weakness and danger of his science, which is a mixture of Scottish Puritanism and German idealism.

In politics, he played a big role as a theorist of imperialism, defending the idea of ​​a historical mission English people cover the whole world. From journalism, it should be noted, first of all, the philosophical and historical reflections “Heroes, the veneration of heroes and the heroic in history”, “On the French Revolution”, “SartorResartus. The life and thoughts of Mr. Teufelsdrek” and others.

Philosophical views on life

Under the influence of the charm of German romanticism, he left Calvinism. His passion for romantic philosophy was expressed in the translation of Goethe’s book “The Years of Science of Wilhelm Meister” and the work “The Life of Schiller”. From romanticism he drew, first of all, deeply developed individualism (Byronism).

At the center of Carlyle's works is a hero, an outstanding personality who overcomes himself with the power of vital activity, primarily moral. In emphasizing the benefits moral qualities The influence of Puritanism is visible over the intellectual hero. Contrary to this, Carlyle also blindly accepted Nietzsche's anthropology.

The end of existence

Thomas Carlyle, whose photo is presented in the article, died on February 5, 1881 in London. After an official farewell ceremony, his remains were transferred to Scotland, where he was buried in the same cemetery with his parents.

Thomas Carlyle: aphorisms and quotes

His most famous aphorisms include the following:

1. Every outstanding work seems impossible at first glance.
2. Love is not the same as insanity, but they have a lot in common.
3. Without pressure there will be no diamonds.
4. A person who wants to work but cannot find a job is perhaps the saddest situation that fate has presented to us.
5. Isolation is the result of human misery.
6. My wealth is not what I have, but what I do.
7. In every event, the beginning is always the most memorable moment.
8. Selfishness is the source and result of all mistakes and suffering.
9. No one great person doesn't live in vain. The history of the world is only the biographies of great people.
10. Endurance is concentrated patience.

Thomas Carlyle, whose quotes are full of wisdom and depth, left behind a bright mark in the history of philosophical thought.

Who, through their deeds, fulfill divine destiny and move humanity forward, rising above the crowd of limited ordinary people. Also known as one of the brilliant stylists of the Victorian era.

Thomas Carlyle
English Thomas Carlyle
Date of Birth	December 4(1795-12-04 ) […]
Place of Birth	Ecclefechan[d], Dumfries and Galloway, Scotland, Great Britain
Date of death	February 5th(1881-02-05 ) […] (85 years old)
A place of death
Citizenship	Scotland
Occupation	linguist, literary historian, historian, translator, mathematician, philosopher, essayist, writer, literary critic, novelist, teacher
Language of works	English
Awards
Files on Wikimedia Commons
Quotes on Wikiquote

Start of activity

Born into a simple peasant family; destined for a spiritual career by his strict Calvinist parents, he entered the University of Edinburgh at the age of 14. Not wanting to be a priest, after completing a course at the university he became a teacher of mathematics in the province, but soon returned to Edinburgh. Here, living on casual literary earnings, he studied law intensively for some time, preparing for the practice of law; but he quickly abandoned this too, becoming interested in German literature.

Essays on German literature

Carlyle considered the "prophetic sorrow as deep as Dante's" disguised in the "sunny and refined Goethe" accessible only to a few mortals.

Delivered a course of lectures on German literature, in 1838 - about European literature, in 1839 - on the topic “Revolution in modern Europe.” Last time taught the course in 1840. This was the only published and therefore extant course on the role of the hero in history. The list of heroes itself: Dante, Shakespeare, Luther, Rousseau, Napoleon, Cromwell, etc. These lectures brought some income to Carlyle, and after 1840 he no longer needed money and was rarely able to motivate him to speak.

A book about the French Revolution. Historical and philosophical views

The same originality as these works is distinguished by “The History of the French Revolution” (“French Revolution, a history”), the caustic pamphlet “Chartism” (), lectures on heroes and the heroic in history (“On Hero worship”), and historical and philosophical reflections “Past and present” ().

Without approaching any of the established ones political parties, Carlyle felt lonely and thought for some time about publishing his own magazine to preach his “believer radicalism.” All of Carlyle's works are imbued with the desire to reduce the progress of mankind to the lives of individual outstanding personalities-heroes (according to Carlyle, The World History there is a biography of great people, see Theory of Great People), to lay the foundation of civilization exclusively moral duty; his political program is limited to preaching work, moral sense and faith. An exaggerated appreciation of the heroic in history and a distrust of the power of institutions and knowledge led him to a formal cult of past times, more favorable to heroic people. His views were expressed more clearly than anywhere else in twelve “Pamphlets last days"(Latter-day pamphlets); here he laughs at the emancipation of blacks, at democracy, philanthropy, political-economic teachings, etc. Not only were his former enemies indignant at Carlyle after these pamphlets, but many admirers also ceased to understand him.

Other historical writings

Throughout the 1840s, Carlyle's views shifted toward conservatism. Gradually, in Carlyle’s works, criticism of capitalism sounded more and more muffled, and his statements directed against the actions of the masses became more and more harsh. In the book “Before and Now,” he painted idyllic pictures of medieval society, where simple noble morals supposedly reigned, a good monarch ensured the well-being and freedom of his subjects, and the church cared about high moral values. It was a romantic utopia that brought Carlyle closer to the feudal socialists.
Of all Carlyle's works, the greatest historical meaning has "Letters and Speeches of Oliver Cromwell" (1845-46), with commentary; the latter are far from impartial towards the “hero” Cromwell. Carlyle showed in a new way the role of Cromwell in the history of the country, in particular, his services in raising the maritime power of England and strengthening its international prestige. The work was for its time innovative character. Until that time, English historians had ignored this figure, seeing in him only a “regicide” and a “tyrant.” Carlyle made an attempt to reveal the true motives and meaning government activities Cromwell. He tried to understand the nature of the revolution itself, but proceeded from the fact that the English Revolution, unlike the French, was of a religious nature and did not have “earthly goals.”
Carlyle's most extensive work is “History of Friedrich II of Prussia, Called Frederick the Great II” (1858-65), which led him to travel to Germany. Despite its many brilliant qualities, it suffers from great elongation. Carlyle glorifies this “hero king” and admires the order of feudal Prussia.

In 1841, being dissatisfied with the policies of the British Library, he initiated the creation of the London Library.

In 1866, Carlyle was offered the honorary position of Chancellor of the University of Edinburgh. Apart from this place, he never held any position, remaining only a writer all his life. During the Franco-Prussian War he took sides

"cult of heroes" - exceptional personalities like Napoleon, who through their deeds fulfill divine destiny and move humanity forward, rising above the crowd of limited ordinary people. Also known as one of the brilliant stylists of the Victorian era.

Start of activity

Born into a simple peasant family; destined for a spiritual career by his strict Calvinist parents, he entered the University of Edinburgh at the age of 14. Not wanting to be a priest, after completing a course at the university he became a teacher of mathematics in the province, but soon returned to Edinburgh. Here, living on casual literary earnings, he studied law intensively for some time, preparing for the practice of law; but he quickly abandoned this too, becoming interested in German literature.

Essays on German literature

Carlyle considered the "prophetic sorrow as deep as Dante's" disguised in the "sunny and refined Goethe" accessible only to a few mortals.

He gave a course of lectures on German literature, in 1838 on European literature, and in 1839 he read on the topic “Revolution in Modern Europe.” The last time I taught the course was in 1840. This was the only published and therefore extant course on the role of the hero in history. The list of heroes itself: Dante, Shakespeare, Luther, Rousseau, Napoleon, Cromwell, etc. These lectures brought some income to Carlyle, and after 1840 he no longer needed money and was rarely able to motivate him to speak.

A book about the French Revolution. Historical and philosophical views

The same originality as these works is distinguished by “The History of the French Revolution” (“French Revolution, a history”), the caustic pamphlet “Chartism” (), lectures on heroes and the heroic in history (“On Hero worship”), and historical and philosophical reflections “Past and present” ().

Not belonging to any of the established political parties, Carlyle felt lonely and thought for some time about publishing his own magazine to preach his “believer radicalism.” All of Carlyle’s indicated works are imbued with the desire to reduce the progress of mankind to the lives of individual outstanding personalities-heroes (according to Carlyle, world history is the biography of great people, see Theory of Great People), to lay exclusively moral duty at the basis of civilization; his political program is limited to preaching work, moral sense and faith. An exaggerated appreciation of the heroic in history and a distrust of the power of institutions and knowledge led him to a formal cult of past times more favorable to heroic people. His views were expressed more clearly than anywhere else in twelve “Latter-day pamphlets”; here he laughs at the emancipation of blacks, at democracy, philanthropy, political-economic teachings, etc. Not only were his former enemies indignant at Carlyle after these pamphlets, but many admirers also ceased to understand him.

Other historical writings

Throughout the 1840s, Carlyle's views shifted toward conservatism. Gradually, in Carlyle’s works, criticism of capitalism sounded more and more muffled, and his statements directed against the actions of the masses became more and more harsh. In the book “Before and Now,” he painted idyllic pictures of medieval society, where simple noble morals supposedly reigned, a good monarch ensured the well-being and freedom of his subjects, and the church cared about high moral values. It was a romantic utopia that brought Carlyle closer to the feudal socialists.
Of all Carlyle's writings, Letters and Speeches of Oliver Cromwell (1845-46), with commentary, has the greatest historical significance; the latter are far from impartial towards the “hero” Cromwell. Carlyle showed in a new way the role of Cromwell in the history of the country, in particular, his merits in raising the maritime power of England and strengthening its international prestige. The work was innovative for its time. Until that time, English historians had ignored this figure, seeing him only as a “regicide” and a “tyrant.” Carlyle made an attempt to reveal the true motives and significance of Cromwell's government activities. He tried to understand the nature of the revolution itself, but proceeded from the fact that the English Revolution, unlike the French, was of a religious nature and did not have “earthly goals.”
Carlyle's most extensive work is “History of Friedrich II of Prussia, Called Frederick the Great II” (1858-65), which led him to travel to Germany. Despite its many brilliant qualities, it suffers from great elongation. Carlyle glorifies this “hero king” and admires the order of feudal Prussia.

In 1841, being dissatisfied with the policies of the British Library, he initiated the creation of the London Library.

Carlyle and Nazism

The English philosopher Thomas Carlyle (1795-1881) was one of those who returned to the idea of ​​the prominent role of individuals, “heroes” in history. One of his most famous works, which had a very strong influence on contemporaries and descendants, it was called “Heroes and the Heroic in History” (1840, Russian translation 1891; see also: Carlyle 1994). According to Carlyle, world history is the biography of great men. Carlyle focuses in his works on certain individuals and their roles, preaches high goals and feelings, writes whole line brilliant biographies. He says much less about the masses. In his opinion, the masses are often only instruments in the hands of great personalities. According to Carlyle, there is a kind of historical circle, or cycle. When the heroic principle in society weakens, then hidden destructive forces the masses (in revolutions and uprisings), and they act until society again discovers in itself “ true heroes", leaders (such as Cromwell or Napoleon). Such a heroic approach undoubtedly drew attention to the role of individuals and posed (but did not solve) the problem of revealing the reasons for the fluctuations of this role in history. But it had too obvious flaws (besides the unsystematic presentation): only “heroes” were considered, society was rigidly divided into leaders and the masses, the causes of revolutions were reduced to social feelings and so on.

Carlyle's views in some ways anticipated the views of Nietzsche with his cult of the superman, and through him, Hitler and other fascist ideologists. Thus, Professor Charles Sarolea, in his 1938 article “Was Carlyle the first Nazi?”, tries to answer this question in the affirmative in the Anglo-German Review:

Essays

• (Vol. I)
• Historical and critical experiences
• ()
• Nibelungen ()
  • Art. in Vestn. Europe" (1881, books 5 and 6);
  • "Newest English literature"
  • I. Tena; "The Autobiography of D. S. Mill";
• Thomas Carlyle. Sartor Resartus. The life and thoughts of Herr Teufelsdröck/ Per. N. Gorbova. - M., 1902; 2nd ed.: M., typo-lit. t-va I.N. Kushnerev and Co., 1904 – 356 p.
• Carlyle T. Now and before/ Per. from English and preface N. Gorbova. - M., typo-lit. t-va I. N. Kushnerev and Co., 1906. - XXII, , 450 p.

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Notes

Literature

• Zvyagintsev E. A.// Encyclopedic Dictionary of Brockhaus and Efron: in 86 volumes (82 volumes and 4 additional). - St. Petersburg. , 1890-1907.
• Carlyle, Thomas. Luther,1841 / Cm.: Luther, Martin. About the freedom of a Christian. [Collection]. Ufa: ARC, 2013. pp. 407-437. ISBN 978-5-905551-05-5
• Wells, John. Rude Words: a discursive history of the London Library. - Macmillan, 1991. - ISBN 0333475194.
• - chapter from the book by Manuel Sarkisyants
• (ZhZL)
• Engels F.
• Okolsky A. Thomas Carlyle and English society V XIX century. Warsaw: Type. Varsh. textbook okr., 1893. - 146 p.

Passage characterizing Carlyle, Thomas

The old count went home; Natasha and Petya promised to come right away. The hunt went on, as it was still early. In the middle of the day, the hounds were released into a ravine overgrown with young, dense forest. Nikolai, standing in the stubble, saw all his hunters.
Opposite from Nikolai there were green fields and there stood his hunter, alone in a hole behind a protruding hazel bush. They had just brought in the hounds when Nikolai heard the rare rutting of a dog he knew, Volthorne; other dogs joined him, then falling silent, then starting to chase again. A minute later, a voice was heard from the island calling for a fox, and the whole flock, falling down, drove along the screwdriver, towards the greenery, away from Nikolai.
He saw horse-dwellers in red hats galloping along the edges of an overgrown ravine, he even saw dogs, and every second he expected a fox to appear on the other side, in the greenery.
The hunter standing in the hole moved and released the dogs, and Nikolai saw a red, low, strange fox, which, fluffing its pipe, hurriedly rushed through the greenery. The dogs began to sing to her. As they approached, the fox began to wag in circles between them, making these circles more and more often and circling its fluffy pipe (tail) around itself; and then someone swooped in white dog, and after her the black one, and everything was mixed up, and the dogs became a star, with their butts apart, slightly hesitating. Two hunters galloped up to the dogs: one in a red hat, the other, a stranger, in a green caftan.
"What it is? thought Nikolai. Where did this hunter come from? This is not my uncle’s.”
The hunters fought off the fox and stood on foot for a long time, without rushing. Near them on chumburs stood horses with their saddles and dogs lay. The hunters waved their hands and did something with the fox. From there the sound of a horn was heard - the agreed signal of a fight.
“It’s the Ilaginsky hunter who is rebelling with our Ivan,” said the eager Nikolai.
Nikolai sent the groom to call his sister and Petya to him and walked at a walk to the place where the riders were collecting the hounds. Several hunters galloped to the scene of the fight.
Nikolai got off his horse and stopped next to the hounds with Natasha and Petya riding up, waiting for information about how the matter would end. A fighting hunter with a fox in torokas rode out from behind the edge of the forest and approached the young master. He took off his hat from afar and tried to speak respectfully; but he was pale, out of breath, and his face was angry. One of his eyes was black, but he probably didn’t know it.
-What did you have there? – Nikolai asked.
- Of course, he will poison from under our hounds! And my mousey bitch caught it. Go and sue! Enough for the fox! I'll give him a ride as a fox. Here she is, in Toroki. Do you want this?...” said the hunter, pointing to the dagger and probably imagining that he was still talking to his enemy.
Nikolai, without talking to the hunter, asked his sister and Petya to wait for him and went to the place where this hostile Ilaginskaya hunt was.
The victorious hunter rode into the crowd of hunters and there, surrounded by sympathetic curious people, told his exploit.
The fact was that Ilagin, with whom the Rostovs were in a quarrel and trial, was hunting in places that, according to custom, belonged to the Rostovs, and now, as if on purpose, he ordered to drive up to the island where the Rostovs were hunting, and allowed him to poison his hunter from under other people’s hounds.
Nikolai never saw Ilagin, but as always, in his judgments and feelings, not knowing the middle, according to rumors about the violence and willfulness of this landowner, he hated him with all his soul and considered him his worst enemy. He now rode towards him, embittered and agitated, tightly clutching the arapnik in his hand, in full readiness for the most decisive and dangerous actions against his enemy.
As soon as he left the ledge of the forest, he saw a fat gentleman in a beaver cap on a beautiful black horse, accompanied by two stirrups, moving towards him.
Instead of an enemy, Nikolai found in Ilagin a personable, courteous gentleman, who especially wanted to get to know the young count. Approaching Rostov, Ilagin lifted his beaver cap and said that he was very sorry for what happened; that he orders to punish the hunter who allowed himself to be poisoned by other people's dogs, asks the count to be acquainted and offers him his places for hunting.
Natasha, afraid that her brother would do something terrible, rode not far behind him in excitement. Seeing that the enemies were bowing in a friendly manner, she drove up to them. Ilagin raised his beaver cap even higher in front of Natasha and, smiling pleasantly, said that the countess represented Diana both by her passion for hunting and by her beauty, about which he had heard a lot.
Ilagin, in order to make amends for the guilt of his hunter, urgently asked Rostov to go to his eel, which was a mile away, which he kept for himself and in which, according to him, there were hares. Nikolai agreed, and the hunt, having doubled in size, moved on.
It was necessary to walk to the Ilaginsky eel through fields. The hunters straightened out. The gentlemen rode together. Uncle, Rostov, Ilagin secretly glanced at other people's dogs, trying so that others would not notice, and anxiously looked for rivals for their dogs among these dogs.
Rostov was especially struck by her beauty by a small pure-dog, narrow, but with steel muscles, a thin muzzle and bulging black eyes, a red-spotted bitch in Ilagin’s pack. He had heard about the agility of the Ilagin dogs, and in this beautiful bitch he saw his Milka’s rival.
In the middle of a sedate conversation about this year's harvest, which Ilagin started, Nikolai pointed out to him his red-spotted bitch.
- This bitch is good! – he said in a casual tone. - Rezva?
- This? Yes, this one - kind dog“He’s catching,” Ilagin said in an indifferent voice about his red-spotted Erza, for which a year ago he gave his neighbor three families of servants. “So you, Count, don’t boast about threshing?” – he continued the conversation he had started. And considering it polite to repay the young count in kind, Ilagin examined his dogs and chose Milka, who caught his eye with her width.
- This black-spotted one is good - okay! - he said.
“Yes, nothing, he’s jumping,” answered Nikolai. “If only a seasoned hare ran into the field, I would show you what kind of dog this is!” he thought, and turning to the stirrup man said that he would give a ruble to anyone who suspected, that is, found a lying hare.
“I don’t understand,” continued Ilagin, “how other hunters are envious of the beast and the dogs.” I'll tell you about myself, Count. It makes me happy, you know, to take a ride; Now you’ll get together with such a company... what’s better (he again took off his beaver cap in front of Natasha); and this is to count the skins, how many I brought - I don’t care!
- Well, yes.
- Or so that I would be offended that someone else’s dog catches it, and not mine - I just want to admire the baiting, right, Count? Then I judge...
“Atu - him,” a drawn-out cry was heard at that time from one of the stopped greyhounds. He stood on a half-mound of stubble, raising his arapnik, and once again repeated in a drawn-out manner: “A—tu—him!” (This sound and the raised arapnik meant that he saw a hare lying in front of him.)
“Oh, I suspected it,” Ilagin said casually. - Well, let's poison him, Count!
- Yes, we need to drive up... yes - well, together? - Nikolai answered, peering at Erza and the red Scolding uncle, two of his rivals with whom he had never managed to match his dogs. “Well, they’ll cut my Milka out of my ears!” he thought, moving towards the hare next to his uncle and Ilagin.
- Seasoned? - Ilagin asked, moving towards the suspicious hunter, and not without excitement, looking around and whistling to Erza...
- And you, Mikhail Nikanorych? - he turned to his uncle.
The uncle rode frowning.
- Why should I meddle, because yours are pure marching! - in the village they pay for the dog, your thousands. You try on yours, and I’ll take a look!
- Scold! On, on,” he shouted. - Swearing! - he added, involuntarily using this diminutive to express his tenderness and hope placed in this red dog. Natasha saw and felt the excitement hidden by these two old men and her brother and was worried herself.
The hunter stood on the half-hill with a raised arapnik, the gentlemen approached him at a step; the hounds, walking on the very horizon, turned away from the hare; the hunters, not the gentlemen, also drove away. Everything moved slowly and sedately.
-Where is your head lying? - Nikolai asked, approaching a hundred paces towards the suspicious hunter. But before the hunter had time to answer, the hare, sensing the frost by tomorrow morning, could not stand still and jumped up. A pack of hounds on bows, with a roar, rushed downhill after the hare; from all sides the greyhounds, who were not in the pack, rushed at the hounds and the hare. All these slowly moving hunters are screaming: stop! knocking down the dogs, the greyhounds shout: atu! guiding the dogs, they galloped across the field. Calm Ilagin, Nikolai, Natasha and uncle flew, not knowing how or where, seeing only dogs and a hare, and only fearing to lose sight of the course of the persecution even for a moment. The hare was seasoned and playful. Having jumped up, he did not immediately gallop, but moved his ears, listening to the screaming and stomping that suddenly came from all sides. He jumped ten times slowly, allowing the dogs to approach him, and finally, having chosen the direction and realizing the danger, he put his ears to the ground and rushed at full speed. He lay on the stubble, but in front there were green fields through which it was muddy. The two dogs of the suspicious hunter, who were closest to everyone, were the first to look and lay after the hare; but they had not yet moved far towards him, when the Ilaginskaya red-spotted Erza flew out from behind them, approached a dog's distance, with terrible speed attacked, aiming at the hare's tail and thinking that she had grabbed it, rolled head over heels. The hare arched his back and kicked even harder. Wide-bottomed, black-spotted Milka came out from behind Erza and quickly began to sing to the hare.

Origin, author of the multi-volume works “The French Revolution” (1837), “Heroes, Hero Worship and the Heroic in History” (1841), “The Life History of Frederick II of Prussia” (1858-65). He professed the romantic “cult of heroes” - exceptional individuals like Napoleon, who through their deeds fulfill divine destiny and move humanity forward, rising above the crowd of limited ordinary people. Also known as one of the brilliant stylists of the Victorian era.

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Start of activity

Born into a simple peasant family; destined by his strict Calvinist parents for a spiritual career, at the age of 14 he entered the University of Edinburgh. Not wanting to be a priest, after completing a course at the university he became a teacher of mathematics in the province, but soon returned to Edinburgh. Here, living on casual literary earnings, he studied law intensively for some time, preparing for the practice of law; but he quickly abandoned this too, becoming interested in German literature.

Essays on German literature

Carlyle considered the "prophetic sorrow as deep as Dante's" disguised in the "sunny and refined Goethe" accessible only to a few mortals.

He gave a course of lectures on German literature, in 1838 - on European literature, in 1839 - on the topic “Revolution in modern Europe”. The last time I taught the course was in 1840. This was the only published and therefore extant course on the role of the hero in history. The list of heroes itself: Dante, Shakespeare, Luther, Rousseau, Napoleon, Cromwell, etc. These lectures brought some income to Carlyle, and after 1840 he no longer needed money and was rarely able to motivate him to speak.

A book about the French Revolution. Historical and philosophical views

The same originality as these works is distinguished by “The History of the French Revolution” (“French Revolution, a history”), the caustic pamphlet “Chartism” (), lectures on heroes and the heroic in history (“On Hero worship”), and historical and philosophical reflections “Past and present” ().

Not belonging to any of the established political parties, Carlyle felt lonely and thought for some time about publishing his own magazine to preach his “believer radicalism.” All of Carlyle’s indicated works are imbued with the desire to reduce the progress of mankind to the lives of individual outstanding personalities-heroes (according to Carlyle, world history is the biography of great people, see Theory of Great Men), to lay exclusively moral duty at the basis of civilization; his political program is limited to preaching work, moral sense and faith. An exaggerated appreciation of the heroic in history and a distrust of the power of institutions and knowledge led him to a formal cult of past times more favorable to heroic people. His views were expressed more clearly than anywhere else in twelve “Latter-day pamphlets”; here he laughs at the emancipation of blacks, at democracy, philanthropy, political-economic teachings, etc. Not only were his former enemies indignant at Carlyle after these pamphlets, but many admirers also ceased to understand him.

Other historical writings

Throughout the 1840s, Carlyle's views shifted toward conservatism. Gradually, in Carlyle’s works, criticism of capitalism sounded more and more muffled, and his statements directed against the actions of the masses became more and more harsh. In the book “Before and Now,” he painted idyllic pictures of medieval society, where simple noble morals supposedly reigned, a good monarch ensured the well-being and freedom of his subjects, and the church cared about high moral values. It was a romantic utopia that brought Carlyle closer to the feudal socialists.
Of all Carlyle's writings, Letters and Speeches of Oliver Cromwell (1845-46), with commentary, has the greatest historical significance; the latter are far from impartial towards the “hero” Cromwell. Carlyle showed in a new way the role of Cromwell in the history of the country, in particular, his merits in raising the maritime power of England and strengthening its international prestige. The work was innovative for its time. Until that time, English historians had ignored this figure, seeing in him only a “regicide” and a “tyrant.” Carlyle made an attempt to reveal the true motives and significance of Cromwell's government activities. He tried to understand the nature of the revolution itself, but proceeded from the fact that the English Revolution, unlike the French, was of a religious nature and did not have “earthly goals.”
Carlyle's most extensive work is the History of Friedrich II of Prussia, Called Frederick the Great II (1858-65), which led him to travel to Germany. Despite its many brilliant qualities, it suffers from great elongation. Carlyle glorifies this “hero king” and admires the order of feudal Prussia.

In 1841, being dissatisfied with the policies of the British Library, he initiated the creation of the London Library.

Carlyle and Nazism

The English philosopher Thomas Carlyle (1795-1881) was one of those who returned to the idea of ​​the prominent role of individuals, “heroes” in history. One of his most famous works, which had a very strong influence on his contemporaries and descendants, was called “Heroes and the Heroic in History” (1840, Russian translation 1891; see also: Carlyle 1994). According to Carlyle, world history is the biography of great men. Carlyle focuses in his works on certain individuals and their roles, preaches high goals and feelings, and writes a number of brilliant biographies. He says much less about the masses. In his opinion, the masses are often only instruments in the hands of great personalities. According to Carlyle, there is a kind of historical circle, or cycle. When the heroic principle in a society weakens, then the hidden destructive forces of the masses can break out (in revolutions and uprisings), and they act until society again discovers within itself “true heroes”, leaders (such as Cromwell or Napoleon). Such a heroic approach undoubtedly drew attention to the role of individuals and posed (but did not solve) the problem of revealing the reasons for the fluctuations of this role in history. But it had too obvious flaws (besides the unsystematic presentation): only “heroes” were considered, society was rigidly divided into leaders and the masses, the causes of revolutions were reduced to social feelings, etc.

• Ecclefechan[d], Dumfries and Galloway, Scotland, Great Britain

Start of activity

Born into a simple peasant family; destined for a spiritual career by his strict Calvinist parents, he entered the University of Edinburgh at the age of 14. Not wanting to be a priest, after completing a course at the university he became a teacher of mathematics in the province, but soon returned to Edinburgh. Here, living on casual literary earnings, he studied law intensively for some time, preparing for the practice of law; but he quickly abandoned this too, becoming interested in German literature.

Essays on German literature

Carlyle considered the "prophetic sorrow as deep as Dante's" disguised in the "sunny and refined Goethe" accessible only to a few mortals.

He gave a course of lectures on German literature, in 1838 - on European literature, in 1839 - on the topic “Revolution in modern Europe”. The last time I taught the course was in 1840. This was the only published and therefore extant course on the role of the hero in history. The list of heroes itself: Dante, Shakespeare, Luther, Rousseau, Napoleon, Cromwell, etc. These lectures brought some income to Carlyle, and after 1840 he no longer needed money and was rarely able to motivate him to speak.

A book about the French Revolution. Historical and philosophical views

The same originality as these works is distinguished by “The History of the French Revolution” (“French Revolution, a history”), the caustic pamphlet “Chartism” (), lectures on heroes and the heroic in history (“On Hero worship”), and historical and philosophical reflections “Past and present” ().

Not belonging to any of the established political parties, Carlyle felt lonely and thought for some time about publishing his own magazine to preach his “believer radicalism.” All of Carlyle’s indicated works are imbued with the desire to reduce the progress of mankind to the lives of individual outstanding personalities-heroes (according to Carlyle, world history is the biography of great people, see Theory of Great People), to lay exclusively moral duty at the basis of civilization; his political program is limited to preaching work, moral sense and faith. An exaggerated appreciation of the heroic in history and a distrust of the power of institutions and knowledge led him to a formal cult of past times more favorable to heroic people. His views were expressed more clearly than anywhere else in twelve “Latter-day pamphlets”; here he laughs at the emancipation of blacks, at democracy, philanthropy, political-economic teachings, etc. Not only were his former enemies indignant at Carlyle after these pamphlets, but many admirers also ceased to understand him.

Other historical writings

Throughout the 1840s, Carlyle's views shifted toward conservatism. Gradually, in Carlyle’s works, criticism of capitalism sounded more and more muffled, and his statements directed against the actions of the masses became more and more harsh. In the book “Before and Now,” he painted idyllic pictures of medieval society, where simple noble morals supposedly reigned, a good monarch ensured the well-being and freedom of his subjects, and the church cared about high moral values. It was a romantic utopia that brought Carlyle closer to the feudal socialists.
Of all Carlyle's writings, Letters and Speeches of Oliver Cromwell (1845-46), with commentary, has the greatest historical significance; the latter are far from impartial towards the “hero” Cromwell. Carlyle showed in a new way the role of Cromwell in the history of the country, in particular, his merits in raising the maritime power of England and strengthening its international prestige. The work was innovative for its time. Until that time, English historians had ignored this figure, seeing in him only a “regicide” and a “tyrant.” Carlyle made an attempt to reveal the true motives and significance of Cromwell's government activities. He tried to understand the nature of the revolution itself, but proceeded from the fact that the English Revolution, unlike the French, was of a religious nature and did not have “earthly goals.”
Carlyle's most extensive work is “History of Friedrich II of Prussia, Called Frederick the Great II” (1858-65), which led him to travel to Germany. Despite its many brilliant qualities, it suffers from great elongation. Carlyle glorifies this “hero king” and admires the order of feudal Prussia.

In 1841, being dissatisfied with the policies of the British Library, he initiated the creation of the London Library.

In 1847, his “Historical and Critical Experiments” (a collection of journal articles) appeared, and in 1851, a biography of his friend from his youth, the poet Sterling. From until 1870 Carlyle was busy publishing full meeting his works (“Library edition”, in 34 volumes). This publication was followed by next year a cheap People's edition that has been repeated many times. He then published a series of essays entitled “The First Norwegian Kings” (