Tolstoy of course has no clear distinction either of wealth, or of money. He also confuses these notions, as many authors before and after him. To define wealth exactly is verily a difficult task; and to dwell upon it impartially is perhaps still more difficult. There are two theories in “Plutology” regarding the definition of wealth: first, that wealth is all exchangeable and valuable commodities and second, that it is power. Representatives of the first theory are Henry Fawcet and John S. Mill, of the second, Hobbes and Carey. Tolstoy is nearer to those theorizers who teach that wealth is power, than to those who define it as commodity. Yet, we should err gravely if we assumed that between Tolstoy’s interpretation of wealth and that of other economists exists any conformity. For instance Carey defines wealth as the power to command nature. Tolstoy defines it as the power to command other people who have neither wealth nor “the signs” of wealth. “Only in the Pentateuch, wealth is the highest good and reward”[45]. In everyday life wealth is evil, deception and cause of enslavement. To be honest and at the same time to work for Mammon, is something quite impossible[46]. This ethical principle may be true. But our theorist forgets that questions of what people ought to do, and questions of what it will profit men and nations to do, belong to different categories of sciences. He forgets that ethical ideas should not be read into the conceptions of wealth and money when they are employed in their everyday sense. Prof. S. Chapman[47] justly says “If our aim is to indicate what people ought to want instead of what they do want, we had better speak of ethical wealth and ethical value”. Tolstoy was very near to those reform writers who taught that political economy must be regarded as a part of moral philosophy. But he was not the first social reformer who has introduced the moral elements into the study of economic phenomena. As it is known Aristotle’s interpretations of money are written in the _Nichomachean Ethics_. The political economy of Plato and Xenophon rests on moral bases[48]. Medieval scholastics and theologians raised many problems which were in connection with the searching inquire as to what constitutes a _just price_, and this inquiry belonged to the ethics of political economy. Adam Smith and John S. Mill adopted the double role to be economists and at the same time ethical teachers[49]. French economists Rossi, De Laveley, and Le Play, introduced ethical principle in the science of wealth as well.