16Augustавгуста · 16-е августа
Мы неразрывно соединены духовной связью не только со всеми людьми, но и со всеми живыми существами.
We are inseparably united by a spiritual bond not only with all people, but with all living creatures.
1. Кто-то сказал мне однажды, что в каждом человеке таится нечто очень хорошее и человеколюбивое, а также и нечто очень дурное и недоброжелательное; и смотря по тому, как он расположен, проявляется то одно, то другое. Это совершенно верно!
Вид чужих страданий вызывает не только в разных людях, но и в одном человеке один раз безграничное сострадание, а другой раз некоторое удовлетворение, которое может усилиться до самого жестокого злорадства.
Я и сам на себе замечаю, что на все существа я смотрю иногда с задушевным состраданием, иногда с величайшим равнодушием, а подчас с ненавистью и даже злорадством.
Всё это служит явным указанием на то, что у нас есть два различных и даже прямо противоположных способа познания: один — по принципу обособленности, разобщенности, отчужденности, когда все существа кажутся нам совершенно чуждыми, когда они — решительно не я: мы не можем тогда к ним чувствовать ничего, кроме равнодушия, зависти, ненависти, злорадства.
И другой способ познания, который мне хотелось бы назвать познанием по сознанию нашего единства со всеми. При этом способе познания все существа кажутся нам тождественными с нашим я, и потому вид их вызывает в нас сострадание и любовь.
Один тип разделяет нас друг от друга непроницаемой стеной, другой убирает стену, и мы сливаемся в одно. Один способ научает нас чувствовать относительно каждого существа, что оно — я, а другой, что оно — не я.
1. Someone once said to me that in every man there lies hidden something very good and humane, and also something very bad and malevolent; and depending on how he is disposed, now the one, now the other shows itself. This is perfectly true!
The sight of others’ sufferings calls up, not only in different people but in one and the same man, at one time boundless compassion, and at another a certain satisfaction, which can grow into the cruelest malicious joy.
I notice in myself too that I look on all beings sometimes with heartfelt compassion, sometimes with the greatest indifference, and at times with hatred and even malicious joy.
All this is a clear indication that we have two different and even directly opposed ways of knowing: one by the principle of separateness, disunion, and estrangement, when all beings seem to us completely alien, when they are decidedly not-I: we can then feel nothing toward them but indifference, envy, hatred, and malicious joy.
And the other way of knowing, which I should like to call knowing by the consciousness of our unity with all. In this way of knowing, all beings seem to us identical with our I, and therefore the sight of them calls up in us compassion and love.
One kind divides us from one another by an impenetrable wall; the other removes the wall, and we merge into one. One way teaches us to feel of every being that it is I, and the other, that it is not-I.
From Handschriftlicher Nachlaß: Neue Paralipomena, Zur Ethik, § 238 · reworded by Tolstoy .
What changedSchopenhauer’s two terms are replaced by their sense: knowing “nach dem principio individuationis,” by the principle of individuation, becomes knowing “by the principle of separateness, disunion, and estrangement,” and knowing “nach dem Tat-twam-asi,” after the Upanishad’s “that art thou,” becomes “knowing by the consciousness of our unity with all”; the “undurchdringliche Gränzen,” impenetrable bounds, become “an impenetrable wall.”
Original · GermanJemand bemerkte mir ein Mal, in jedem Menſchen ſtäke etwas ſehr Gutes und Menſchenfreundliches und eben ſo etwas ſehr Böſes und Feindſeliges: und je nachdem er angeregt würde, träte das Eine oder Andere hervor.
Dies Alles giebt deutliche Anzeige, daß wir zwei ver⸗ ſchiedene, ja einander grade widerſprechende Erkenntnißweiſen haben: die eine nach dem principio individuationis, dieſe zeigt uns alle Weſen als uns völlig fremd, als entſchiedenes Nicht⸗Ich: wir können dann für ſie nichts empfinden, als Gleichgültigkeit, Neid, Haß, Schadenfreude.
Die andre Erkenntnißweiſe dagegen möchte ich nennen die nach dem Tat-twamasi; fie zeigt uns alle Weſen als identiſch mit unſerem Ich: demnach iſt es Mitleid und Liebe, die ihr Anblick in uns erregt.
Die eine ſondert die Individuen durch undurchdringliche Gränzen: die andre hebt die Begränzung auf und ſie fließen zuſammen.
Source text: archive.orgAus Arthur Schopenhauer's handschriftlichem Nachlaß: Abhandlungen, Anmerkungen, Aphorism…Jemand bemerkte mir ein Mal, in jedem Menſchen ſtäcke etwas ſehr Gutes und Menſchenfreundliches und eben ſo etwas ſehr Böſes und Feindſeliges, und je nachdem er angeregt würde, träte das Eine oder Andere hervor.
Demonſtrabel und vernünftig iſt allein die erſte Erkenntniß⸗ weiſe: die andere iſt gleichſam das Thor der Welt und hat keine Beglaubigung auſſer ſich; es ſei denn die ſehr abſtrakte und ſchwierige meiner Lehre.
Source text: archive.orgTolstoy’s own version · На каждый деньПомню, что кто-то сказал мне, что в каждом человеке есть много и очень хорошего и очень человеколюбивого и много очень дурного и недоброжелательного, и, смотря по тому, как расположен человек, проявляется то одно, то другое.
Один способ познания разделяет нас друг от друга непробиваемой стеной, другой убирает стену, и мы сливаемся в одно.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Handschriftlicher Nachlaß: Neue Paralipomena, Zur Ethik, § 238, Arthur Schopenhauer's handschriftlicher Nachlaß, ed. Eduard Grisebach, vol. IV (Leipzig: Reclam; archive.org's copy dated 1896), pp. 159–160; a shorter text in Frauenstädt, Aus Arthur Schopenhauer's handschriftlichem Nachlaß (Leipzig, 1864), p. 396.
A note from Schopenhauer's papers, closely in its order, with its two technical terms replaced by their sense. Kept: someone told him that in every man there is something very good and humane and something very bad and hostile, and which appears depends on how he is moved (“Ganz richtig”, quite right: «Это совершенно верно!»); the sight of others' suffering rouses, in different men and in one man at different times, boundless pity or a satisfaction that can rise to the cruelest Schadenfreude; he notices that he looks on all beings at one time with heartfelt pity, at another with the greatest indifference, and on occasion with hatred and even Schadenfreude; so we have two contrary ways of knowing. Changed: “die eine nach dem principio individuationis” (the one according to the principle of individuation) becomes «один — по принципу обособленности, разобщенности, отчужденности» (one according to the principle of separateness, disunion, estrangement); “die nach dem Tat-twam-asi” (the one according to the Tat-twam-asi, the Upanishad's “that art thou”) becomes «познанием по сознанию нашего единства со всеми» (knowing by the consciousness of our unity with all); “durch undurchdringliche Gränzen” (by impenetrable bounds) becomes «непроницаемой стеной» (by an impenetrable wall), and “hebt die Begränzung auf und sie fließen zusammen” (lifts the bounding, and they flow together) becomes «убирает стену, и мы сливаемся в одно» (removes the wall, and we merge into one). The last sentence, “Die eine läßt uns bei jedem Wesen fühlen „das bin ich“, die andre „das bin ich nicht“” (the one lets us feel of every being “that is I”, the other “that is not I”), runs over Grisebach's page and is kept closely. Tolstoy's text follows Grisebach's: Frauenstädt's earlier text of the note (edition) lacks the two sentences on the bounds and on “that is I”, and ends instead that only the first way of knowing is demonstrable and rational, the other being the gate of the world with no warrant outside itself but Schopenhauer's own difficult doctrine. Not found in the saved Lichtstrahlen (1862; the 1888 printing's OCR is too poor to search with confidence). Tolstoy printed the note again in «На каждый день» (3 January, no. 5), freer still (tolstoy). No public-domain English was found.
2. Все люди — одного происхождения, подлежат одному закону и все предназначены к одной цели.
И потому у нас должна быть одна вера, одна цель поступков, одно знамя, под которым мы все должны сражаться.
2. All men are of one origin, are subject to one law, and are all destined for one goal.
And therefore we must have one faith, one goal for our actions, one banner under which we must all fight.
Probably from its source .
Another translation · Bolton King, The Life of Mazzini… a faith, a faith in which our souls may cease to err in search of individual ends, …
… in the knowledge of one origin, one law, one goal.
Source text: archive.orgDetails
A likely source, not certain.
Probably from the passage of Mazzini's that Bolton King quotes in English, without naming its work, in his chapter on Mazzini's religion: what the age needs is 'a faith, a faith in which our souls may cease to err in search of individual ends, may march together in the knowledge of one origin, one law, one goal'. The Russian's first sentence (all people are of one origin, subject to one law, and destined to one goal) matches its last words; its second (we must therefore have one faith, «одна цель поступков», one aim of action, and «одно знамя», one banner under which we all must fight) is not in the English quoted. The Italian was not found. Doveri dell'uomo has the idea in other words (men, children of one God, are 'esecutori d'una sola Legge', chapter I) but not this sentence. Nikiforov's Russian selection of Mazzini (Посредник, 1905), named in the Jubilee list of the Circle's sources, was not found online. Hence candidate.
Searched: Doveri dell'uomo (1860, all twelve chapters, saved) and Venturi's English; Life and Writings of Joseph Mazzini, vols. I–VI (archive.org); Scritti di Giuseppe Mazzini, Politica ed economia, vols. I–II, Scritti editi e postumi, and La Giovine Italia (Gutenberg); Della Giovine Italia (Italian Wikisource); Bolton King's Life of Mazzini; web searches for the Italian.
3. Мы должны всегда стараться отыскивать не то, что нас отделяет от других людей, а то, что у нас с ними общего.
3. We must always try to seek out, not what separates us from other people, but what we have in common with them.
From Sesame and Lilies, Lecture III 'The Mystery of Life and its Arts' · close to the original .
John Ruskin’s own wordsWhenever in any religious faith, dark or bright, we allow our minds to dwell upon the points in which we differ from other people, we are wrong, and in the devil’s power.
At every moment of our lives we should be trying to find out, not in what we differ from other people, but in what we agree with them; …
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньВ каждый момент нашей жизни мы должны стараться отыскивать не то, что нас отделяет от других людей, а то, что у нас с ними общего.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Sesame and Lilies, Lecture III 'The Mystery of Life and its Arts' (Dublin, 1868), Near the end of the lecture, after 'Helpful action, observe!' and the Pharisee's thanksgiving.
Close. 'Not in what we differ from other people, but in what we agree with them' becomes 'not what separates us from other people but what we have in common with them' (не то, что нас отделяет от других людей, а то, что у нас с ними общего). Thoughts of Wise Men (1903), 21 July, keeps Ruskin's opening 'At every moment of our lives' (В каждый момент нашей жизни); the Circle replaces it with 'always' (всегда). In Ruskin the sentence is about religious faith: dwelling on the points in which we differ from others is 'the essence of the Pharisee's thanksgiving'. No printable, because the Circle's 'always' replaces words inside the sentence and the sentence runs on in Ruskin past the semicolon.
Translation note. The Russian italic is broken only at the commas; it is set here as one span.
4. Если бы ты и хотел этого, ты не можешь отделить твою жизнь от человечества. Ты живешь в нем, им и для него. Твоя душа не может освободиться из тех условий, в которых она движется, потому что мы все сотворены для взаимодействия, как ноги, руки, глаза. Действовать друг против друга, сердиться друг на друга и отворачиваться — значит поступать противно природе.
4. Even if you wished it, you cannot separate your life from humanity. You live in it, by it, and for it. Your soul cannot free itself from the conditions in which it moves, because we are all created for cooperation, like the feet, the hands, the eyes. To act against one another, to be angry with one another, and to turn away is to act contrary to nature.
Marcus Aurelius [Mazzini and Marcus Aurelius].
From Mazzini, Doveri dell'uomo · joined by Tolstoy from several places .
What Tolstoy read · Stanton Coit, The Message of Man: A Book of Ethical ScripturesThou canst not, even if thou wouldst, separate thy life from that of humanity. Thou livest in it, by it, and for it. Thy soul cannot rid itself of the influence of the elements amongst which it moves.
For we are made for co-operation, like feet, like hands, like eye-lids.
To act against one another, then, is contrary to nature ; …
Source text: archive.orgOriginal · ItalianVoi, generalmente parlando, non potete, quando anche il voleste, separare la vostra vita da quella dell’Umanità. Vivete in essa, d’essa, per essa.
L’anima vostra, salve le eccezioni dei pochissimi straordinariamente potenti, non può svincolarsi dalla influenza degli elementi fra i quali s'esercita, …
Source text: it.wikisource.orgIn English · Emilie Ashurst Venturi, 1862Strictly speaking, you cannot, even if you would, separate your life from that of Humanity.
Your souls — with the exception of certain men of extraordinary power — cannot rid themselves of the influence of the elements amongst which they move; …
Source text: archive.orgMarcus Aurelius, Meditations II.1… γεγόναμεν γὰρ πρὸς συνεργίαν ὡς πόδες, ὡς χεῖρες, ὡς βλέφαρα, ὡς οἱ στοῖχοι τῶν ἄνω καὶ κάτω ὀδόντων. τὸ οὖν ἀντιπράσσειν ἀλλήλοις παρὰ φύσιν· ἀντιπρακτικὸν δὲ τὸ ἀγανακτεῖν καὶ ἀποστρέφεσθαι.
Source text: raw.githubusercontent.comAnother translation · Marcus Aurelius, Meditations II.1, tr. George LongFor we are made for co-operation, like feet, like hands, like eyelids, like the rows of the upper and lower teeth.
To act against one another, then, is contrary to nature; and it is acting against one another to be vexed and to turn away.
Source text: gutenberg.orgTolstoy’s own version · На каждый деньЕсли бы ты и хотел этого, ты не можешь отделить твою жизнь от человечества. Ты живешь в нем, им и для него. Твоя душа не может освободиться от того требования самоотвержения, в которое она поставлена, потому что мы все сотворены для взаимодействия, как ноги, руки, глаза, а взаимодействие невозможно без самоотречения.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Mazzini, Doveri dell'uomo (The Duties of Man), ch. IV, «Doveri verso l'Umanità»; Marcus Aurelius, Meditations, Doveri dell'uomo (London, 1860), p. 50; Meditations II.1; joined in Coit, The Message of Man (1902), ch. VI, vv. 8–10.
Tolstoy translates three verses of Stanton Coit's The Message of Man (1902), ch. VI, "We have no life apart from others", and signs them all with Marcus's name. Coit's notes give verse 8 to "Jos. Mazzini, Works, vol. iv., p. 269 (The Duties of Man)" and verses 9–10 to "M. Aurelius, Thoughts, ii., 1". So the first three sentences are Mazzini's, from Doveri dell'uomo, ch. IV: "non potete, quando anche il voleste, separare la vostra vita da quella dell'Umanità. Vivete in essa, d'essa, per essa. L'anima vostra ... non può svincolarsi dalla influenza degli elementi fra i quali s'esercita" (you cannot, even if you would, separate your life from that of Humanity; you live in it, of it, for it; your soul cannot free itself from the influence of the elements among which it acts). Coit drops Mazzini's "generalmente parlando" (Venturi: "strictly speaking") and his exception for "certain men of extraordinary power", and puts the words in the second person singular; Tolstoy follows Coit, with «из тех условий, в которых она движется» (from the conditions in which it moves) for "the influence of the elements amongst which it moves". The rest is Meditations II.1: "For we are made for co-operation, like feet, like hands, like eyelids, like the rows of the upper and lower teeth. To act against one another then is contrary to nature; and it is acting against one another to be vexed and to turn away." Coit, and Tolstoy after him, leave out the teeth; Tolstoy has «глаза» (eyes) for "eyelids" (βλέφαρα) and «сердиться друг на друга» (to be angry with one another) for "to be vexed" (ἀγανακτεῖν). Tolstoy runs verses 8 and 9 into one sentence, Coit's "For" becoming «потому что мы все» (because we all), so that Marcus's words seem to give the reason for Mazzini's. In На каждый день (21 April, 5), signed «По Марку Аврелию», Tolstoy rewrote the middle as self-renunciation («Твоя душа не может освободиться от того требования самоотвержения...»); Путь жизни has that version again.
Нельзя сказать, чтобы обезьяны, собаки, лошади, птицы не были бы наши братья. Если сказать, что они чужие нам, то почему же не сказать, что и африканские негры не братья нам? А если негры не братья нам, то не братья нам и люди другого, чем мы, цвета. Кто же ближний? На это есть только один ответ притчи о самарянине: не спрашивай, кто ближний, а сознавай свое единство со всем живым, сострадай и служи всему живому.
It cannot be said that monkeys, dogs, horses, and birds are not our brothers. If we say that they are strangers to us, then why not say that the Black people of Africa are not our brothers either? And if Black people are not our brothers, then people of a color other than ours are not our brothers either. Who, then, is our neighbor? To this there is only one answer, that of the parable of the Samaritan: do not ask who your neighbor is, but be conscious of your unity with all that lives, have compassion for all that lives, and serve all that lives.
Translation note. «Негры», the ordinary Russian word of Tolstoy’s day, is given in today’s English, as his own words are throughout.
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