22Augustавгуста · 22-е августа
Вредно распространение между людьми мыслей о том, что наша жизнь есть произведение вещественных сил и находится в зависимости от этих сил. Но когда такие ложные мысли называются науками и выдаются человечеству за святую мудрость, то вред, производимый таким учением, ужасен.
It is harmful to spread among people the thoughts that our life is a product of material forces and depends on those forces. But when such false thoughts are called sciences and passed off to humanity as holy wisdom, the harm done by such a teaching is terrible.
1. Нет людей с более запутанными понятиями о смысле жизни, о добре и зле, чем люди науки нашего времени. От этого и происходит то, что наука нашего времени, совершая большие успехи в области исследования условий материального мира, в жизни людей оказывается не только ни на что не нужной, но еще и особенно вредною.
1. There are no people with more confused notions of the meaning of life, of good and evil, than the people of science of our time. This is why the science of our time, while it makes great advances in investigating the conditions of the material world, turns out in people’s lives to be not only of no use whatever, but even especially harmful.
2. Главное заблуждение, более всего другого препятствующее истинному прогрессу нашего христианского человечества, состоит в том, что люди науки нашего времени, восседающие теперь на седалище Моисеевом, руководясь восстановленным во время Возрождения языческим миросозерцанием, решили, что христианство есть пережитое уже людьми состояние, а что, напротив, то языческое, общественное, древнее и действительно пережитое человечеством понимание жизни, которого они держатся, и есть самое высшее понимание жизни, — такое, которого неуклонно должно теперь держаться человечество.
2. The chief error, which more than anything else hinders the true progress of our Christian humanity, is that the people of science of our time, who now sit enthroned in Moses’ seat, guided by the pagan worldview revived at the time of the Renaissance, have decided that Christianity is a state people have already outlived, and that, on the contrary, the pagan, social, ancient understanding of life which they hold, and which humanity has truly outlived, is the very highest understanding of life — the one that humanity must now steadfastly hold to.
Translation note. Moses’ seat: Matthew 23:2 (KJV: “The scribes and the Pharisees sit in Moses’ seat”).
3. Ложная наука и ложная религия выражают свои догматы всегда высокопарным языком, который непосвящённым кажется чем-то таинственным, важным и привлекательным. Рассуждения ученых людей часто бывают столь же мало понятны не только для других, но и для них самих, как речи профессиональных учителей веры. Педант ученый, пользуясь латинскими терминами и вычурными словами, часто делает из самого простого нечто столь же непонятное, как и латинские молитвы патеров для их неграмотных прихожан. Таинственность не есть признак мудрости. Чем мудрее человек, тем проще тот язык, которым он выражает свои мысли.
3. False science and false religion always express their dogmas in high-flown language, which seems to the uninitiated something mysterious, important, and attractive. The reasonings of learned men are often as little intelligible, not only to others but to themselves, as the discourses of professional teachers of faith. The learned pedant, using Latin terms and fancy words, often makes of the simplest thing something as unintelligible as the Latin prayers of the priests are to their illiterate parishioners. Mysteriousness is not a sign of wisdom. The wiser a man is, the simpler the language in which he expresses his thoughts.
Source not found yet .
Not found yet.
Not found. The thought, that false science and false religion both clothe their dogmas in grand words, the pedant's Latin terms like the priest's Latin prayers, and that the wiser a man is the simpler his language, may be another writer's words reprinted in the journal, as several of her entries are; nothing in the surviving issues matches it.
Searched: For the text layers of IAPSOP's PDFs of 108 issues of The World's Advance-Thought (vols. III–VI, 1888–1892, and XI–XXI, March 1897 to December 1907: every issue IAPSOP holds for those years) and the saved archive.org scans of vols. II–VI, XIV–XVI and XIX–XXII: every occurrence of 'Latin'; 'pedant', 'jargon', 'high-sounding', 'big words', 'uninitiated', 'unlearned', 'illiterate', 'mystery is not', 'mysteriousness', 'mystifi-', 'simple(r) language', 'wiser the man', and false science near religion.
4. Быстрое увеличение знаний, приобретаемое ценой очень незначительных личных усилий, не бывает плодотворно.
Ученость также может вся уйти в листья, не давая плодов.
Часто встречаются весьма поверхностные головы, удивительно много знающие. То же, к чему человек приходит самостоятельно, оставляет за собой в его рассудке след, по которому он может идти и при других обстоятельствах.
4. A rapid increase of knowledge, acquired at the price of very slight personal effort, is not fruitful.
Learning too can run all to leaves, bearing no fruit.
One often meets very shallow minds that know a surprising amount. But what a man arrives at by himself leaves behind it in his intellect a track along which he can go in other circumstances too.
From Vermischte Schriften, vol. I · shortened by Tolstoy .
Original · GermanDer allzuſchnelle Zuwachs an Kenntniſſen, der mit zu we⸗ nigem eigenen Zuthun erhalten wird, iſt nicht ſehr fruchtbar.
Die Gelehrſamkeit kann auch ins Laub treiben, ohne Fruͤchte zu tragen.
Man findet oft ſehr ſeichte Köpfe, die zum Erſtaunen viel wiſſen.
Was man ſich ſelbſt erfinden muß, laͤßt im Verſtande die Bahn zuruͤck, die auch bey einer andern Gelegenheit gebraucht werden kann.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Vermischte Schriften, vol. I (1800), Bemerkungen vermischten Inhalts, 1: Philosophische Bemerkungen, Vermischte Schriften I (Göttingen, 1800), p. 149.
The last four sentences of a remark of Lichtenberg's, closely; its opening is left out (Captain-Lieutenant v. H.'s preference for teaching by machines, that is, by models, on the ground that it is always a gain to reach one's end as early as possible, and Lichtenberg's answer that for those who have the powers a drawing is to be preferred to the model, since the effort to understand a thing teaches it from more sides). Kept: too quick a growth of knowledge got with too little effort of one's own is not very fruitful; learning too can run to leaf without bearing fruit; one often finds very shallow heads that know astonishingly much; what one must find out for oneself leaves in the understanding a track that can be used on another occasion too. Tolstoy writes «не бывает плодотворно» (is not fruitful) for “ist nicht sehr fruchtbar” (is not very fruitful), «вся уйти в листья» (go wholly into leaves) for “ins Laub treiben” (run to leaf), and «к чему человек приходит самостоятельно» (what a man arrives at by himself) for “Was man sich selbst erfinden muß” (what one must invent for oneself), and sets the sentences as three paragraphs. The first edition stands in for Tolstoy's Ausgewählte Schriften (1879), as in earlier months. No public-domain English was found.
5. Насколько лучше было бы постараться искоренить зло нашей собственной эпохи, нежели прославлять в глазах потомства дурные дела прежних! Насколько лучше было бы восхвалять дела природы, нежели опустошительные набеги какого-нибудь Филиппа или Александра и других, которые, сделавшись знаменитыми благодаря бедствиям народов, были не меньшими бичами человечества, чем наводнения, опустошающие целые страны, или пожар, поглощающий множество живых существ!
5. How much better it would be to try to root out the evil of our own age than to glorify in the eyes of posterity the bad deeds of earlier ages! How much better it would be to praise the works of nature than the devastating raids of some Philip or Alexander, and of others who, having become famous through the calamities of nations, were no lesser scourges of mankind than the floods that lay waste whole countries, or the fire that devours a multitude of living creatures!
From Naturales quaestiones · reworded by Tolstoy .
What changedEnding “one’s own ills” becomes rooting out “the evil of our own age,” recording “for a coming generation the ills of others” becomes glorifying “in the eyes of posterity the bad deeds of earlier ages,” and “the works of the gods” become “the works of nature.”
Original · LatinConsumpsere se quidam, dum acta regum externorum componunt quaeque passi inuicem ausique sunt populi.
Quanto satius est sua mala extinguere quam aliena posteris tradere!
Quanto potius deorum opera celebrare quam Philippi aut Alexandri latrocinia ceterorumque, qui exitio gentium clari non minores fuere pestes mortalium quam inundatio, qua planum omne perfusum est, quam conflagratio, qua magna pars animantium exarsit!
Source text: thelatinlibrary.comIn English · John Clarke (Physical Science in the Time of Nero), 1910Surely it is wiser to try to end one's own ills than to record for a coming generation the ills of others.
How much better to make one's theme the works of the gods than the robberies of Philip, or Alexander, or the other conquerors who earned their fame by the destruction of mankind !
… as truly scourges of humanity as a flood by which a whole plain has been inundated, …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Naturales quaestiones, III, preface 5.
From the preface to Book III of the Natural Questions, where Seneca, old, turns from history to the study of nature: "Some writers have wasted their efforts in narrating the doings of foreign kings ... Surely it is wiser to try to end one's own ills than to record for a coming generation the ills of others. How much better to make one's theme the works of the gods than the robberies of Philip, or Alexander, or the other conquerors who earned their fame by the destruction of mankind! Such men were as truly scourges of humanity as a flood ... or a conflagration". Tolstoy has «искоренить зло нашей собственной эпохи» (root out the evil of our own age) for "sua mala extinguere" (to put out one's own ills); «прославлять в глазах потомства дурные дела прежних» (glorify before posterity the bad deeds of earlier men) for "aliena posteris tradere" (hand on others' ills to posterity); «восхвалять дела природы» (praise the works of nature) for "deorum opera celebrare" (celebrate the works of the gods); and «опустошительные набеги» (devastating raids) for "latrocinia" (robberies). The writers of history, to whom Seneca is answering, are left out. The intermediary was not found; the passage is not in Ramage's Latin Authors (searched: Philipp, Alexand, latrocinia).
6. Не смотри на ученость, как на корону, чтобы ею красоваться, ни как на топор, чтобы добывать им пропитание.
6. Do not look upon learning as a crown to show yourself off in, nor as an ax to earn your bread with.
From Pirkei Avot · reworded by Tolstoy .
What changed“The Torah” becomes “learning,” so the warning against making it a crown or a tool covers all learning, and a tool “to dig with” becomes one “to earn your bread with,” the sense the commentators give it. †
† An intermediate translation may have made this change.
Original · Hebrewרַבִּי צָדוֹק אוֹמֵר, אַל תַּעֲשֵׂם עֲטָרָה לְהִתְגַּדֵּל בָּהֶם, וְלֹא קַרְדֹּם לַחְפֹּר בָּהֶם.
Source text: sefaria.orgIn English · Joseph I. Gorfinkle, 1913… make not of the _Torah_ a crown wherewith to aggrandize thyself, nor a spade wherewith to dig …
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Pirkei Avot (Mishnah), 4:5 (Gorfinkle's 4:7).
R. Zadok: 'do not make them (the words of the Torah) a crown to magnify yourself with, nor an axe (kardom) to dig with'. Tolstoy: «Не смотри на ученость, как на корону, чтобы ею красоваться, ни как на топор, чтобы добывать им пропитание» (do not look on learning as a crown to show off with, nor as an axe to earn your food with). The Torah becomes «ученость» (learning) in general; 'to dig with' becomes 'to earn your food with', the sense the commentators give it; «топор» (axe) is closer to kardom than Gorfinkle's 'spade'. Whether the widening to learning is Tolstoy's or that of the Russian Talmud anthology he read (Gurvich, 1901, or «Мировоззрение талмудистов», neither online) is not known. Not in Thoughts of Wise Men (1903). The words are the Mishnah's (Avot), which the Talmud contains; 'Talmud' stands.
7. Знание всегда будет ложно, если целью знания поставлена внешняя выгода. Только то учение, которое вызвано внутренними потребностями, бывает полезно себе и ближним.
7. Knowledge will always be false if outward gain is set as the aim of knowledge. Only that learning which is called forth by inner needs is of use to oneself and to one’s neighbors.
Translation note. The Russian italic is broken only at the commas; it is set here as one span.
8. Наука стала теперь раздавательницей дипломов на праздность.
8. Science has now become a dispenser of diplomas for idleness.
Законная цель наук есть познание истин, служащих благу людей. Ложная цель есть оправдание обманов, вносящих зло в жизнь человеческую. Таковы юриспруденция, политическая экономия и, в особенности, богословие.
The legitimate aim of the sciences is the knowledge of truths that serve the good of people. A false aim is the justification of deceptions that bring evil into human life. Such are jurisprudence, political economy, and, above all, theology.
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