Rabindranath Tagore

Let us widen the circle.

"At Schlick's request, Wittgenstein agreed to meet Carnap and some of the other members of the Vienna Circle, but it immediately became apparent that their intellectual positions were far apart--perhaps, unbridgeably so. To begin with, Wittgenstein was unwilling to discuss technical points in philosophy with the members of the Vienna Circle, and he insisted rather on reading poetry to them, especially the poems of Rabindranath Tagore. (Given his Tolstoyan position, this insistence may not have been as willfully irrelevant as it must have appeared to his audience.)" Janik and Toulmin, Wittgenstein's Vienna (1973), p. 215.

"... the whole point of [Wittgenstein's] polemical critique was one of intellectual liberation. Of course, the Vienna Circle philosophers also presented themselves in this same emancipatory role, but theirs was the liberation so characteristic of 'progressive' thought, in politics and elsewhere: the kind that fights old dogmas with new, rather than free itself from dogma as such. The Viennese positivists were antimetaphysical, to be sure; but their opposition to metaphysics was buttressed, like that of Hume, by general philosophical principles as arbitrary as those of their opponents. Wittgenstein's antimetaphysical approach, on the other hand, was genuinely nondoctrinal...If, on their first meeting, Wittgenstein insisted on reading the Vienna Circle philosophers the poetry of Tagore, this then was a highly Krausian action with a genuinely polemical point. For it amounted to a declaration that philosophical technicalities are, at best, a means to an end--namely, the liberation of a man's mind, so that he can face the truly profound and significant issues dealt with by writers like Tolstoy and Tagore" (ibid., 256-257).

Anarcho-Humanism

Anarcho-Humanism is a meta-political philosophy that espouses the ideals associated with the French revolution of 1789: liberty, fraternity, and equality. Unlike the French revolutionaries, however, Anarcho-Humanists relate those revolutionary ideals to one another in a fashion that, had the French done so, would have spared France the Terror that followed the revolution and which shocked many Romantics into a Wordsworthian reactionary conservatism.

For Anarcho-Humanists (like Tolstoy), the ideals of liberty and equality emerge from an underlying commitment to fraternity. That is to say, without a commitment to viewing human beings as indivisibly connected to one another and invested in each other's well-being, liberty and equality are emptied of all meaningful signification.

It is precisely because the Anarcho-Humanist stipulates this connection to others that she desires for them treatment equal to that which she would receive herself and freedoms equal to that which she would enjoy.

Fraternity as such is the alternative to fratricide; it is the antidote to the fratricidal tendencies that emerge when familiarity breeds contempt.

Mazeppism Is Tolstoyanism

Tolstoyanism is Anarcho-Humanism.