Edward CarpenterЭдвард Карпентер
2 passagesотрывков: 2
Each date opens its day beside the list, with these passages marked.Каждая дата открывает свой день рядом со списком, где отрывки этого автора отмечены.
1. Каждый человек содержит в себе сознание жизни всего человечества. Оно лежит глубоко в душе человека, но оно есть. И рано или поздно человек должен прийти к сознанию этой более обширной жизни.
Отречение от своих личных целей, которое совершается в нем, тотчас же вознаграждается более сильной жизнью, в которую он вступает.
Только отрекаясь от своей исключительной личности, человек делается настоящей живой личностью и, признавая своею жизнь других, сознает в себе жизнь, не имеющую ни пределов, ни конца.
1. Every man contains within himself the consciousness of the life of all humanity. It lies deep in a man’s soul, but it is there. And sooner or later a man must come to the consciousness of this wider life.
The renunciation of his personal aims that takes place in him is at once rewarded by the stronger life into which he enters.
Only by renouncing his exclusive personality does a man become a true, living personality, and, recognizing the life of others as his own, become conscious within himself of a life that has neither limits nor end.
From Civilisation: Its Cause and Cure, and Other Essays · joined by Tolstoy from several places (more).
Carpenter’s own wordsThe renunciation (if it must be so called) which he has to accept in abandoning merely individual ends is immediately compensated by the far more vivid life he now enters into.
In abandoning his exclusive individuality he becomes for the first time a real and living individual; and in accepting as his own the life of others he becomes aware of a life in himself that has no limit and no end.
Every man contains in himself the elements of all the rest of humanity. They lie in the background; but they are there.
Some time or other to every man must come the consciousness of this vaster life.
Source text: gutenberg.orgCivilisation: Its Cause and Cure, and Other EssaysIn abandoning his exclusive individuality he becomes for the firat time a real and living individual …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Civilisation: Its Cause and Cure, and Other Essays (1889): 'Defence of Criminals: A Criticism of Morality', Near the end of the essay: the paragraph beginning 'And by becoming thus one with the social self', then, a page later, the close of the paragraph beginning 'Exactly so man in a healthy state' (pp. 126–128 of the 1893 edition).
Joined from two places a page apart, the later one first. Tolstoy's first paragraph is from the later: 'Every man contains in himself the elements of all the rest of humanity' becomes 'Every man contains in himself the consciousness of the life of all humanity'; 'They lie in the background; but they are there' becomes 'It lies deep in the soul of man, but it is there'; the sentence between, on each man's 'individual façade' and the 'Demos-life' behind it, is left out; 'Some time or other to every man must come the consciousness of this vaster life' is kept. His second and third paragraphs are from the earlier place: 'The renunciation (if it must be so called) which he has to accept in abandoning merely individual ends is immediately compensated by the far more vivid life he now enters into' loses its parenthesis, and 'far more vivid' becomes 'stronger' (более сильной); 'In abandoning his exclusive individuality he becomes for the first time a real and living individual' becomes 'Only by renouncing his exclusive personality does a man become a real living personality', 'for the first time' made 'only'; the rest is close. The text is Gutenberg's of the enlarged 1921 edition; the 1893 printing (Edition) has the same words, so they were in print before Tolstoy used them. November's 11-3.6 («По Карпентеру») is from the title essay of the same book. Whether Tolstoy read the English or a Russian translation was not established. No printable, for the joining and the changes.
6. Учреждение правительства есть в сущности явный признак того, что человек потерял в общественной жизни сознание своей божественности и потому должен прибегнуть к внешней власти. Потеряв это сознание, он должен опираться на внешний закон. Внешний же закон всегда ошибочен. Если бы каждый человек удерживал это сознание, единое с сознанием своих ближних, не могло бы быть этого разлада; но когда сознание это ослабевает, становятся необходимыми искусственные средства для поддержания его, и таким образом с ослаблением сознания своего единства возникает форма правительства, не представляющая действительного выражения жизни всего народа, но только внешне принудительную власть правящего класса.
6. The institution of government is in essence a clear sign that man has lost in social life the consciousness of his divinity and must therefore resort to outside authority. Having lost this consciousness, he must lean on an outward law. But outward law is always mistaken. If every man kept this consciousness, one with the consciousness of his neighbors, there could be no such discord; but when this consciousness weakens, artificial means become necessary to uphold it, and so, as the consciousness of their unity weakens, there arises the form of government, which is not a true expression of the life of the whole people but only the outwardly coercive power of a ruling class.
From Civilisation: Its Cause and Cure · shortened by Tolstoy (more).
After Carpenter’s own words… which is no longer the democratic eipression of the life of the whole people ; but a kind of outside authority and compulsion thrust upon them by a ruling class or caste.
If each man remained in organic adhesion to the general body of bis fellows no serious dis-harmony could occur …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Civilisation: Its Cause and Cure (1889), title essay, Section on the origin of government (archive.org scan of the 1893 edition).
Close in sequence but not word for word ('по Карпентеру'): Carpenter says man 'has lost his inner and central control' and, 'losing touch with the inward Man — who is his true guide', declines on 'an external law, which must always be false'; Tolstoy renders the inner control as 'consciousness of his divinity' and drops 'the primitive and instinctive social life'. Carpenter's passage: 'The institution of Government is in fact the evidence in social life that man has lost his inner and central control, and therefore must resort to an outward one. Losing touch with the inward Man — who is his true guide — he declines upon an external law, which must always be false. If each man remained in organic adhesion to the general body of his fellows no serious dis-harmony could occur; but it is when this vital unity of the body politic becomes weak that it has to be preserved by artificial means, and thus it is that with the decay of the primitive and instinctive social life there springs up a form of government which is no longer the democratic expression of the life of the whole people; but a kind of outside authority and compulsion thrust upon them by a ruling class or caste.'