9Aprilапреля · 9-е апреля
Любовь к добру и вера в бессмертие — нераздельны.
Love of the good and faith in immortality are inseparable.
1. Никто не может сказать, что он знает то, что есть будущая жизнь. Наше убеждение в этом основано не на логической, но на нравственной достоверности, и потому я не могу сказать, что несомненно то, что есть бог и мое бессмертие, но я должен сказать, что я нравственно убежден, что есть бог и что мое «я» бессмертно. Это значит то, что вера в бога и в другой мир так связана с моей природой, что вера эта не может быть отделена от меня.
1. No one can say that he knows that there is a future life. Our conviction of it rests not on logical but on moral certainty, and therefore I cannot say that God and my immortality are beyond doubt; but I must say that I am morally convinced that there is a God and that my “I” is immortal. This means that faith in God and in another world is so bound up with my nature that this faith cannot be separated from me.
Kant.
From Kritik der reinen Vernunft · reworded by Tolstoy .
What changedKant’s “I must not even say: It is morally certain that there is a God” becomes “I cannot say that God and my immortality are beyond doubt,” without “morally,” and belief “so interwoven with my moral nature” becomes faith “so bound up with my nature.”
Original · GermanZwar wird freilich sich niemand rühmen können: er wisse, daß ein Gott und daß ein künftig Leben sei; denn, wenn er das weiß, so ist er gerade der Mann, den ich längst gesucht habe.
Nein, die Überzeugung ist nicht logische, sondern moralische Gewißheit, und, da sie auf subjektiven Gründen (der moralischen Gesinnung) beruht, so muß ich nicht einmal sagen: es ist moralisch gewiß, daß ein Gott sei usw., sondern, ich bin moralisch gewiß usw.
Das heißt: der Glaube an einen Gott und eine andere Welt ist mit meiner moralischen Gesinnung so verwebt, daß, so wenig ich Gefahr laufe, die erstere einzubüßen, ebensowenig besorge ich, daß mir der zweite jemals entrissen werden könne.
Source text: gutenberg.orgIn English · J. M. D. Meiklejohn, 1855No one, it is true, will be able to boast that he knows that there is a God and a future life; for, if he knows this, he is just the man whom I have long wished to find.
No, my conviction is not logical, but moral certainty; and since it rests on subjective grounds (of the moral sentiment), I must not even say: It is morally certain that there is a God, etc., but: I am morally certain, that is, my belief in God and in another world is so interwoven with my moral nature that I am under as little apprehension of having the former torn from me as of losing the latter.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Kritik der reinen Vernunft (1781; 2nd ed. 1787), Transcendental Doctrine of Method, ch. II (Canon of Pure Reason), section 3 (Vom Meinen, Wissen und Glauben), A 828–829 / B 856–857 (Gutenberg text of the 2nd ed.); Meiklejohn, Canon of Pure Reason, section III.
Kant's argument, shortened and changed in three places. Kept: no one can claim to know there is a future life; the conviction rests on moral certainty, which Kant sets against logical certainty; I must say “I am morally certain” that there is a God. Changed: Kant's “no one will be able to boast that he knows that there is a God and a future life” (er wisse, daß ein Gott und daß ein künftig Leben sei) loses God in Tolstoy's first sentence; Kant's “I must not even say: it is morally certain that there is a God” (es ist moralisch gewiß) becomes «я не могу сказать, что несомненно то, что есть бог и мое бессмертие» (I cannot say it is certain that there is God and my immortality), leaving out “morally”; and Kant's belief “so interwoven with my moral disposition” (mit meiner moralischen Gesinnung so verwebt) becomes «так связана с моей природой» (so bound up with my nature), with his comparison (as little as I risk losing the disposition, so little do I fear the belief could be torn from me) reduced to «вера эта не может быть отделена от меня» (this belief cannot be separated from me). Left out: the man who knew would be the one Kant has long sought, since all knowledge can be communicated; and that the conviction rests on subjective grounds. Not in Richter's Kant-Aussprüche (searched for künftig, moralisch gewiß, rühmen); how it reached Tolstoy is not known.
2. Чем жизнь наша становится духовнее, тем более мы верим в бессмертие. По мере того, как природа наша удаляется от животной грубости, уничтожаются и ее сомнения. Покрывало снимается с будущего, мрак рассеивается, и мы здесь уже чувствуем свое бессмертие.
2. The more spiritual our life becomes, the more we believe in immortality. As our nature draws away from animal coarseness, its doubts too are destroyed. The veil is lifted from the future, the darkness scatters, and here already we feel our immortality.
From Great Hopes for Great Souls, a sermon on 1 Corinthians 15:48, in Endeavours after the Ch… · reworded by Tolstoy .
What changed“In proportion as our nature rises in its nobleness” becomes “The more spiritual our life becomes,” realizing immortality becomes believing in it, and the spirit that “walks in dignity within the paradise of God’s Eternity” becomes “here already we feel our immortality.”
What Tolstoy read · James Martineau: Passages from his Writings, selected by C. G. Howland, in Unity Church-…In proportion as our nature rises in its nobleness, does it realize its immortality.
… the veil is lifted up from the future, the darkness breaks away, and the spirit walks in dignity within the paradise of God’s eternity.
Source text: archive.orgAfter Martineau’s own words… in proportion as our nature rises in its nobleness, does it realize its immortality.
As it retires from animal grossness, from selfish meanness, from pitiable ignorance or sordid neglect, — as it opens forth into its true intellectual and moral glory, — do its doubts disperse, its affections aspire : the veil is uplifted from the future, the darkness breaks away, and the spirit walks in dignity within the paradise of God's Eternity.
Source text: archive.orgTolstoy’s own version · На каждый деньЧем жизнь наша становится духовнее, тем более мы верим в бессмертие.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Great Hopes for Great Souls, a sermon on 1 Corinthians 15:48, in Endeavours after the Christian Life (1843–47), Near the end of the sermon; new edition (Boston: James Munroe, 1858), p. 335.
Signed 'after Martineau': two sentences retold. 'in proportion as our nature rises in its nobleness, does it realize its immortality' becomes 'The more spiritual our life becomes, the more we believe in immortality': nobleness becomes spirituality, and realizing immortality believing in it. Of 'As it retires from animal grossness, from selfish meanness, from pitiable ignorance or sordid neglect, … do its doubts disperse, its affections aspire' Tolstoy keeps the animal grossness and the doubts. 'the veil is uplifted from the future, the darkness breaks away' is kept; 'and the spirit walks in dignity within the paradise of God's Eternity' becomes 'and we already here feel our immortality' (и мы здесь уже чувствуем свое бессмертие). Unity's Church-Door Pulpit printed the passage in its Martineau number (1886), with 'the veil is lifted up', which is nearer Tolstoy's 'The veil is taken off' (Покрывало снимается) than the sermon's 'uplifted'; the same series printed the Parker passages of 4-17.1 and 4-17.2, and its masthead is the title on the Jubilee list ('Freedom, Fellowship and Character in Religion'), so this number was probably Tolstoy's route. Tolstoy reprinted the Circle's text word for word in «На каждый день» (30 March). No printable.
3. Всё, что я видел и знаю, учит меня верить тому, чего я не видел и не знаю. То, что готовит для нас провидение в будущем, что бы это ни было, должно быть нечто величественное, благое, в том же роде, как и те дела его, которые мы знаем здесь. Наше будущее должно соответствовать тому самому высшему, что мы можем только вообразить, живя в этой жизни.
3. All that I have seen and know teaches me to believe in what I have not seen and do not know. What Providence prepares for us in the future, whatever it may be, must be something majestic and good, of the same kind as its works that we know here. Our future must answer to the very highest that we can possibly imagine while living in this life.
From Immortality, in Letters and Social Aims · reworded by Tolstoy .
What changedTrusting “the Creator for all I have not seen” becomes believing “in what I have not seen and do not know,” so the Creator is gone, and a future “up to the style of our faculties” becomes one that must “answer to the very highest that we can possibly imagine.” †
† An intermediate translation may have made this change.
Emerson’s own wordsAll I have seen teaches me to trust the Creator for all I have not seen. Whatever it be which the great Providence prepares for us, it must be something large and generous, and in the great style of his works. The future must be up to the style of our faculties,--of memory, of hope, of imagination, of reason.
Source text: gutenberg.orgTolstoy’s own version · На каждый деньВсё, чтò я видел и знаю, учит меня верить тому, чего я не видел и не знаю.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Immortality, in Letters and Social Aims (1876), Near the end of the essay, after 'Shall I hold on with both hands to every paltry possession?'.
Three sentences in order, each changed. 'All I have seen teaches me to trust the Creator for all I have not seen' becomes 'All that I have seen and know teaches me to believe in what I have not seen and do not know': the Creator is gone, and knowing is added. 'something large and generous, and in the great style of his works' becomes 'something majestic, good, of the same kind as those works of his which we know here'. 'The future must be up to the style of our faculties,--of memory, of hope, of imagination, of reason' becomes 'Our future must answer to the very highest that we can only imagine, living in this life' (Наше будущее должно соответствовать тому самому высшему, что мы можем только вообразить, живя в этой жизни). «На каждый день» (29 March) ends otherwise: 'the same as what I have come to know here, if I have known how to know this good in this life'. No printable. The Jubilee list names two Russian Emerson selections, Nakashidze's «Высшая душа» (Posrednik, 1902) and «О доверии к себе» (Posrednik, 1904), and two English ones, Garnett's Passages (1902) and Broadbent's An Emerson's Treasury (1903); none was found online, so whether a change is Tolstoy's or a translator's cannot be told.
4. В смерти нет ничего страшного; смерть представляется страшной только в той мере, в какой мы отступаем в этой жизни от вечного закона.
4. There is nothing terrible in death; death seems terrible only to the extent that in this life we depart from the eternal law.
5. Мы в мире подобны ребенку, который вошел в комнату, где ученый человек говорит о своей науке. Ребенок не слышал начала и уходит прежде конца. Он услыхал кое-что, но не понял того, что услыхал. Великая речь бога начата много веков прежде, чем мы начали свое учение, и будет продолжаться и тогда, когда мы будем прахом. Мы слышали только часть ее и не поняли большую часть того, что слышали. Но все-таки, хотя и немного и смутно, но мы поняли что-то великое и торжественное.
5. In the world we are like a child who has come into a room where a learned man is speaking about his science. The child has not heard the beginning and leaves before the end. He has heard something, but has not understood what he heard. The great discourse of God was begun many centuries before we began our learning, and it will go on even when we are dust. We have heard only a part of it, and have not understood the greater part of what we heard. But all the same, though only a little and dimly, we have understood something great and solemn.
From Problemata Mundi: The Book of Job Exegetically and Practically Considered · reworded by Tolstoy .
What changedThomas’s “though little it is something,” “something that proves the existence of a capacity to receive,” the point of his homily, becomes “though only a little and dimly, we have understood something great and solemn.”
What Tolstoy read · Suggestive Thoughts on Religious Subjects, compiled by Henry SouthgateWe only hear a part, and much of that we understand not ; still, though little, it is something — something great, solemn, suggestive, sanctifying, something that proves the existence of a capacity to receive.
Source text: archive.orgDavid Thomas’s own wordsWe are in the universe like a child who enters a lecture-room when a profound philosopher is in the midst of a discourse on some great branch of science, and who leaves before the subject has concluded : his ear received a little, and all it received he understood not.
God's great discourse commenced ages before we entered the scene of knowledge, and will go on when we are in the dust.
We only hear a part, and much of that we understand not ; still though little it is something— something great, solemn, suggestive, sanctifying — something that proves the existence of a capacity to receive.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Problemata Mundi: The Book of Job Exegetically and Practically Considered (1878), Homily IX 'The First Speech of Eliphaz to Job: Man's Fellowship with the Unseen World', Homily IX, on Job 4:12–21, section I, on man's capacity to hold intercourse with the spiritual world; London, Smith, Elder, 1884 printing.
Close until the last sentence, which Tolstoy changes. 'A child who enters a lecture-room when a profound philosopher is in the midst of a discourse on some great branch of science, and who leaves before the subject has concluded' becomes 'a child who has come into a room where a learned man is speaking about his science. The child did not hear the beginning and leaves before the end' (Ребенок не слышал начала и уходит прежде конца). 'Before we entered the scene of knowledge' becomes 'before we began our learning'. Thomas's last sentence, 'still though little it is something—something great, solemn, suggestive, sanctifying—something that proves the existence of a capacity to receive', becomes 'But all the same, though little and dimly, we understood something great and solemn' (хотя и немного и смутно, но мы поняли что-то великое и торжественное): 'it is something' becomes 'we understood something', 'dimly' is added, and 'suggestive, sanctifying' and the capacity to receive, the point of Thomas's homily, are left out. Southgate prints the paragraph within a longer quotation signed 'David Thomas, D.D. (The Book of Job)', the form of Tolstoy's signature, and the Jubilee list names Suggestive Thoughts among the Circle's sources. Thomas first printed the homily in his monthly The Homilist, vol. I (1852), found by archive.org full-text search and not saved. The Jubilee name index gives «Томас Давид (1813—1894) — английский религиозный писатель». No printable.
6. Кто истинно любит бога, тот не будет стремиться к тому, чтобы бог любил его. Ему достаточно самому любить бога.
6. Whoever truly loves God will not strive to have God love him. It is enough for him that he himself loves God.
From Ethica · reworded by Tolstoy .
What changedAdds “truly” to “He, who loves God,” and a sentence with no counterpart in the proposition: “It is enough for him that he himself loves God.”
Original · LatinQui Deum amat, conari non potest, ut Deus ipsum contra amet.
Source text: la.wikisource.orgIn English · R. H. M. Elwes, 1883He, who loves God, cannot endeavour that God should love him in return.
Source text: gutenberg.orgRelated · Goethe, Aus meinem Leben. Dichtung und Wahrheit, Part III, Book 14Jenes wunderliche Wort: »Wer Gott recht liebt, muß nicht verlangen, daß Gott ihn wieder liebe«, mit allen den Vordersätzen, worauf es ruht, mit allen den Folgen, die daraus entspringen, erfüllte mein ganzes Nachdenken.
Source text: zeno.orgDetails
The words shown were found, word for word, in the saved source text. Ethica (1677), Part V, Proposition 19, Ethics V, prop. 19 (Latin Wikisource, from Appuhn's edition of 1913); Elwes, Part V, Prop. XIX.
Spinoza's proposition, with a word and a sentence added. Spinoza: “He who loves God cannot strive that God should love him in return” (Qui Deum amat, conari non potest, ut Deus ipsum contra amet); Tolstoy: «Кто истинно любит бога, тот не будет стремиться к тому, чтобы бог любил его» (he who truly loves God will not strive that God love him), and then «Ему достаточно самому любить бога» (it is enough for him himself to love God), which has no counterpart in the proposition or its demonstration (which argues that such a striving would be a wish that God be not God, and so a wish for pain). The added «истинно» (truly) matches the «recht» (rightly) of Goethe's paraphrase in Dichtung und Wahrheit (related block), “Wer Gott recht liebt, muß nicht verlangen, daß Gott ihn wieder liebe” (he who loves God rightly must not ask that God love him in return); whether Tolstoy knew the line through Goethe is not known.
Тот, кто всем существом любит добро (бога), не может сомневаться в своем бессмертии.
Those who love the good (God) with their whole being cannot doubt their immortality.
Translation note. The Russian italic is broken only at the comma; it is set here as one span.
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