Volume II is a volume of peace. There is little mention of Napoleon. All of our soldiers are on leave, hunting down wives. The biggest transformations are in definitions of character within Pierre and Andrey.
Pierre frustrates me for most of this volume. He becomes enraptured with the Freemasons and attempts to follow their ideals. He has a very easy conversion from being an atheist: "longing to believe with all his soul" and feeling a "joyful sense of calm, renewal and return to life" the moment he is introduced to Freemasonry. This conversion reminds me of Levin's conversion in Anna Karenina, where he was convinced to believe based on the existence of an absolute goodness that is given to man through revelation. In both cases, the men are convinced not by some divine occurrence, but through a reasoned approach. The difference, though, is that Pierre is readily convinced---making his conversion quickly, almost rashly---where Levin is more measured, taking time (at least more than the ten minutes Pierre seemed to take) to think things through.
Anna Karenina ends before we see the longer term effects of Levin's conversion. Here, though, we follow Pierre as he seizes the opportunity to convert, participate and apply what he has learned. He is quickly frustrated by the lack of action of his fellow members and the fact that they have not fully abandoned themselves and their fortunes as masonry demands. Though, when Pierre attempts to apply his goodness on his estates, he fails---though he never knows it---due to his lack of understanding of the real world and his own lack of conviction in (or tendency to be subordinate with) his own beliefs.
Pierre's attempts at freeing his serfs and improving their lives is soon put into contrast with Andrey's quick and effective institution of such things on his own estate after a brief conversation with Pierre. Tolstoy dwelt on Pierre's failure while only briefly mentioning Andrey's success to perhaps imply that it is unsurprising to see Andrey succeed where Pierre had failed. I also think Tolstoy is showing some disdain for Pierre with this comparison.
As the volume progresses, we see Pierre torn more and more into one of those individuals he had criticized early in his Masonry. He returns to some of his heodonistic ways. He reduces (or at least Tolstoy doesn't mention) his attempts to be charitable to his serfs. Though he does stay active and travels to visit other Freemasons, it no longer appears to be an obvious part of his life.
Andrey's transformation from depressed---following the death of his wife---to joyful; from absent to revengeful; is as quick. Tolstoy uses a tree to mirror Andrey's transformation: from feeling he had no one to live for but himself before the bloom of spring, to stating his "life must be lived for [him] but also for other people." This feeling is carried through his relationship with Natasha, but falls away quickly when he learns of her impulsive actions. I would imagine that he would see the tree at the end of Volume II in a much gloomier light.
I am a bit peeved at Andrey for so quickly denying Natasha. She did act rashly and impulsively, but she is young and he had more-or-less abandoned her, despite his statement upon seeing the aged tree in a new light: "My life must be reflected in them [Natasha and Pierre] and they must live along with me, all of us together!" Though he most certainly did not mean physically together, he did little to bring Natasha with him in any other way: he did not stay in the area, have her visit him on his travels, or better give direction to Pierre to look out for Natasha. Really, this exercise seemed doomed to fail from the start, with Andrey's father's disapproval standing as a rather clear omen.
One particular scene that was great fun in this volume was that of Natasha, Nickolay, Petya and the rest of the hunting party having dinner at "uncle's" house. following the hunt. While the explanation of the hunt was in many ways tedious (Tolstoy staged it much like a battle, but the geography and movements were difficult to follow without a map on hand), the celebration after was really great and exposed the Russian culture runs deep. Despite the refined education in French language and culture, Natasha danced with a spirit, which was "truly Russian, imitable [and] unteachable."
With that and the desire to release the serfs, we see some exposure of a belief from Tolstoy in the innate value of individuals, despite the class they are born into. Sonya reflects this well. She is an orphan---a cousin---brought up with the Rostovs who is able to transcend her lack of a dowry. She is regularly noted as the kindest and gentlest person willing to wait indefinitely on Nickolay. Tolstoy also shows this belief through the kindness Marya shows the "Servants of God": she sees goodness in their suffering and wants to live as they do, understanding life by experiencing it more fundamentally.
And now, to move on to the next volume: war?
