Immanuel KantИммануил Кант

The words shown were found, word for word, in the saved source text. Der Streit der Fakultäten (1798), first part, as excerpted in Raoul Richter, Kant-Aussprüche (Leipzig, Insel, 1901), Kant-Aussprüche no. 240 ("Geoffenbarte und reine Religion"); Richter's register: Streit d. Fakultäten, Hartenstein VII, 355.

Richter no. 240, closely: not the sum of certain doctrines as divine revelations (that is called theology), but the sum of all our duties as divine commands is religion. Tolstoy leaves out the parenthesis "(and, subjectively, of the maxim of following them as such)" and ends "constitutes the essence of every religion" where Kant has "is religion"; he signs it "after Kant" and prints the whole in italics. No public-domain English of the Streit der Fakultäten was found; the first full English (Mary Gregor, 1979) is in copyright.

The words shown were found, word for word, in the saved source text. Über Pädagogik (ed. F. T. Rink, 1803), introduction, as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 179; Richter's register: Pädagogik, Hartenstein VIII, 463; Churton, Kant on Education, § 15.

Richter no. 179, the whole entry, shortened. Kant's principle (children are to be educated for a possibly better future state of the human race, that is, in keeping with the idea of humanity and its whole destiny) becomes "for life in a future, better state of the human race, that is, in other, better conditions of life"; Tolstoy drops the men who make plans for education, the idea of humanity and its destiny, and "this principle is of great importance". The parents who fit their children only to the present world, corrupt as it may be, are kept. Kant's last sentence (they ought to educate them better, so that a better future state is brought about) becomes "by educating children for a future, better order of the world we thereby improve that future order". Churton's English is the 1906 Boston printing of her 1899 translation.

The words shown were found, word for word, in the saved source text. Fragmente aus dem Nachlasse (Kant's posthumous fragments), as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 38; Richter's register: Fragmente, Hartenstein VIII, 630.

Richter no. 38, sentence for sentence: knowledge of God is either speculative, and then uncertain and subject to dangerous errors, or moral, through faith, and this conceives no attributes of God but those that aim at morality; this faith is natural and supernatural. Tolstoy calls the speculative knowledge "intellectual" (умственным), and the attributes are those "that demand moral acts". No public-domain English of the Fragmente was found.

The words shown were found, word for word, in the saved source text. Kritik der reinen Vernunft (2nd ed. 1787), Introduction, VI, as excerpted in Raoul Richter, Kant-Aussprüche (Leipzig, 1901), Kant-Aussprüche no. 87; Richter's register: Kr. d. r. V., Hartenstein III, 17.

Kant's two sentences, closely: metaphysics is real as a natural disposition if not as a science, because reason, driven by its own need, presses on to questions no use of experience can answer, so that every man whose reason has risen to speculation has always had some metaphysics. One shift: Kant says reason is moved "without mere vanity of much-knowing" (ohne daß bloße Eitelkeit des Vielwissens sie dazu bewegt); Tolstoy says "not by the vain wish for much-knowing alone, but also by its own need" (не одним только тщеславным желанием многознайства, а и собственной потребностью), admitting the vanity Kant excludes. Tolstoy leaves out "(metaphysica naturalis)".

The words shown were found, word for word, in the saved source text. Kritik der praktischen Vernunft (1788), Part I, Book I, ch. III (Von den Triebfedern der reinen praktischen Vernunft), as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 141.

The first part of Kant's sentence. Changed: "the venerableness of duty" (die Ehrwürdigkeit der Pflicht) becomes «Исполнение долга» (the doing of duty); "enjoyment of life" (Lebensgenuß) becomes «личным наслаждением» (personal pleasure); Kant's image, duty and pleasure "shaken together to be handed, mixed, as a medicine to the sick soul" (gleichsam als Arzneimittel, der kranken Seele zuzureichen), becomes «чтобы жить этой смесью» (to live by this mixture). Kant's close (if they do not separate, duty has no effect, and the moral life perishes) is left out.

The words shown were found, word for word, in the saved source text. Die Religion innerhalb der Grenzen der bloßen Vernunft (1793), Book IV, Part 2, § 2, as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 241; Semple (1838), Book IV, Part 2, Section II.

Tolstoy turns Kant's principle into two sentences. He adds a first one of his own deriving it («Человек может угодить богу только хорошей жизнью»), widens "good conduct of life" (dem guten Lebenswandel) to «хорошей, чистой, доброй, смиренной жизни» (good, pure, kind, humble life), and renders "mere religious delusion and pseudo-service of God" (bloßer Religionswahn und Afterdienst Gottes) as «один обман и ложное служение богу» (only a deception and false service of God). Kant's opening ("I take the following as a principle needing no proof") is left out. *The Path of Life* prints it again, ending «грубый и вредный обман».

The words shown were found, word for word, in the saved source text. Die Religion innerhalb der Grenzen der bloßen Vernunft (1793), Book II, introduction, footnote, as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 164; Richter's register: Hartenstein VI, 154 note.

Kant's footnote, its last sentence left out. Tolstoy calls "Christian morals" «христианского учения» (Christian teaching); where Kant says the representation is "figurative, and as such revolting", Tolstoy writes «Представление ада с его вечными мучениями возмущает душу» (the representation of hell with its eternal torments revolts the soul), adding the torments and dropping "figurative"; "philosophically correct" becomes «по смыслу своему ... верно» (true in its meaning). The rest follows Kant: the realms of light and darkness are not adjacent, with gradual steps between them, but parted by an immeasurable gulf.

The words shown were found, word for word, in the saved source text. Kritik der reinen Vernunft (1781), Transcendental Doctrine of Method, ch. II (Canon of Pure Reason), section 2, as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 231; Richter's register: Kr. d. r. V., Hartenstein III, 540.

Kant's sense kept, his terms changed. "Actions" (Handlungen) become «правила доброй жизни» (the rules of a good life), and Tolstoy inserts his own list, «(не убивай, не сердись, не блуди, не плати злом за зло и другие)» (do not kill, do not be angry, do not commit adultery, do not repay evil with evil, and others), which is not in Kant. "So far as practical reason has the right to lead us" is left out; "we are inwardly obliged" (innerlich verbindlich) becomes «мы чувствуем, что они внутренно обязательны» (we feel they are inwardly binding); Tolstoy adds «истинными» (true) to "binding". In Richter the sentence is broken by a page number, so it is excerpted in two parts.

The words shown were found, word for word, in the saved source text. Anthropologie in pragmatischer Hinsicht (1798), Part I, Book III, "Von dem höchsten physischen Gut"; in Richter, Kant-Aussprüche (1901), the motto of the section "Menschen- und Lebenskunde", § 84 in the 2nd ed. (1800), § 85 in Kirchmann's ed. (3rd ed., Leipzig 1880), p. 195; Richter's register: Anthropologie, Hartenstein VII, 597.

Kant: "the greatest sensual enjoyment, with no admixture of disgust, is, in a healthy state, rest after work" (Der grösste Sinnengenuss, der gar keine Beimischung von Ekel bei sich führt, ist im gesunden Zustande Ruhe nach der Arbeit). Tolstoy: «Одна из несомненных и чистых радостей» (one of the undoubted and pure joys). The superlative becomes "one of", "sensual enjoyment" becomes "joy", "with no admixture of disgust" becomes "pure", and "in a healthy state" is dropped. Richter prints the sentence as a motto (its OCR has a misreading, "nacli", so only its first clause is excerpted). No public-domain English of the Anthropologie was found. Tolstoy reused the line in «На каждый день» (11 May, no. 2) and in *The Path of Life*.

The words shown were found, word for word, in the saved source text. Kritik der Urteilskraft (1790), § 52, as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 187; Richter's register: Kr. d. U., Hartenstein V, 336.

Changed to fit Tolstoy's own theory of art (What Is Art?, 1898). Kant's "moral ideas, which alone carry with them a self-sufficient satisfaction" (moralischen Ideen ..., die allein ein selbständiges Wohlgefallen bei sich führen) becomes «общими всему человечеству нравственными идеями, которые одни только и соединяют людей» (moral ideas common to all mankind, which alone unite people). "Brought, near or far, into connection with" becomes «не проникнуты» (not imbued with), and "this is their final fate" is left out. The second sentence (art as mere distraction, needed the more it is used to drive off discontent with oneself) follows Kant. Bernard's English is cited from his 2nd ed. (1914).

The words shown were found, word for word, in the saved source text. Kritik der reinen Vernunft (1781), Transcendental Logic, Introduction, III, as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 97; Meiklejohn, Introduction, III (Of the Division of General Logic into Analytic and Dialectic).

Kant's two sentences, closely: it is already a great and necessary proof of prudence and insight to know what one may reasonably ask; a question absurd in itself shames the asker and sometimes leads the unwary listener into absurd answers, giving the laughable sight of one (as the ancients said) milking the he-goat and the other holding a sieve under it. Tolstoy renders "Klugheit und Einsicht" «ума и понимания» (mind and understanding), leaves out "sometimes" (bisweilen), and adds «невольно» (involuntarily). Richter's first sentence has an OCR misreading ("lkweis" for "Beweis"), so it is excerpted from "zu wissen".

The words shown were found, word for word, in the saved source text. Die Metaphysik der Sitten, II: Metaphysische Anfangsgründe der Tugendlehre (1797), § 31, Kasuistische Fragen, Akademie-Ausgabe vol. VI, p. 454; Vorländer's ed. (Philosophische Bibliothek 42, Leipzig 1907), p. 310.

Kant's paragraph, with two changes of sense. Kant: the capacity to do good that depends on wealth "is for the most part a result of the favoring of certain people through the injustice of the government" (ist größtenteils ein Erfolg aus der Begünstigung verschiedener Menschen durch die Ungerechtigkeit der Regierung), which introduces an inequality of wealth that makes others' beneficence necessary. Tolstoy: «это происходит оттого, что правительство, покровительствуя некоторым, вводит имущественное неравенство» (this comes from the government, favoring some, introducing inequality of property): "for the most part" and "the injustice" go, and Kant's qualified claim becomes an unqualified one. The closing question (does the help the rich give the needy deserve the name of beneficence at all, which one is so fond of boasting of as a merit?) follows Kant. Not in Richter's Kant-Aussprüche, Tolstoy's usual source for Kant (searched for Regierung, Wohltätigkeit, Ungerechtigkeit); how it reached him is not known. Semple's English (The Metaphysic of Ethics, 3rd ed., 1871) gives the casuistical questions of § 31 without this paragraph; no public-domain English of it was found.

The words shown were found, word for word, in the saved source text. Anthropologie in pragmatischer Hinsicht (1798), Part I, Book I, "Die Steigerung bis zur Vollendung", as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 160; Richter's register: Anthropologie, Hartenstein VII, 478; § 23 in Kirchmann's ed. (3rd ed., Leipzig 1880), pp. 55–56.

Kant's three sentences, shortened. Tolstoy's «(в увеселениях, в роскоши и т. п.)» (amusements, luxury and the like) stands for Kant's "(der Lustbarkeit, der Schwelgerei, der Liebe u. dergl.)" (amusement, reveling, love and the like): love is dropped, and reveling becomes luxury. Kant's "not with the Stoic intention of doing without them altogether, but with the refined Epicurean one" loses its two schools («если и не из намерения совсем отказаться от удовлетворения их, то из желания …»). Left out: "even if at the end of life you should have largely renounced their use", "like everything ideal" (wie alles Idealische), and "and so goes from the mass of the whole". The Path of Life restores "like everything ideal" («как и всё идеальное»); «На каждый день» prints the thought on 24 June, no. 5. No public-domain English of the Anthropologie was found.

The words shown were found, word for word, in the saved source text. Die falsche Spitzfindigkeit der vier syllogistischen Figuren erwiesen (1762), closing section, as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 4 (Richter's register: Hartenstein II, 64–65); Abbott (1885), p. 90.

Kant's four sentences, closely: the things worth knowing pile up in our time; soon our capacity will be too weak and our life too short to take in even the most useful part; riches offer themselves in abundance, and to take them in we must throw away again “some useless lumber” (manchen unnützen Plunder), «многое, как бесполезный хлам» in Tolstoy; “it would have been better never to burden oneself with it” (Es wäre besser gewesen, sich niemals damit zu belästigen). The Jubilee text of the Circle ends «Было бы лучше иногда не обременять себя им» (it would sometimes be better), where Kant has “never”; Tolstoy's two later printings of the same translation, «На каждый день» (19 May, no. 5) and «Путь жизни» (the tolstoy block), read «никогда» (never), so «иногда» is probably a slip of the Circle's text for «никогда». Kant wrote it at the end of his essay on the four syllogistic figures, of the labor wasted on scholastic subtleties.

The words shown were found, word for word, in the saved source text. Kritik der reinen Vernunft (1781; 2nd ed. 1787), Transcendental Dialectic, Book II, ch. III, section 2, footnote, as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 96; Kritik der reinen Vernunft A 575 / B 603, footnote (Gutenberg text of the 2nd ed.); Meiklejohn, note 65.

Kant's footnote, with two changes. Kant: the most important thing the astronomers have taught us is that they have uncovered “the abyss of ignorance” (den Abgrund der Unwissenheit); Tolstoy: «бездну всего того, что мы не можем знать» (the abyss of all that we cannot know), so ignorance becomes a limit of knowing. Kant: reflection on it “must produce” (hervorbringen muß) a great change in the determination of the final aims of our use of reason; Tolstoy: «может произвести» (can produce). Tolstoy also writes «без этих человеческих знаний» (without this human knowledge) for “ohne diese Kenntnisse” (without this knowledge). In «Путь жизни» (the tolstoy block) the same translation reads «бездну нашего невежества» (the abyss of our ignorance), Kant's sense, and keeps «может произвести».

The words shown were found, word for word, in the saved source text. Reflexionen zur Anthropologie (Kant's manuscript notes, ed. Benno Erdmann, 1882), as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 150 (Richter's register: Reflexionen I, 75); Erdmann, Reflexionen Kants zur kritischen Philosophie I.1 (Leipzig, 1882), no. 47.

Two of Kant's notes on habit, as Richter joins them, and a sentence of Tolstoy's. Kant: habit (Angewohnheit) “is never, not even in good actions, wholly to be approved”, «никогда нельзя признать добром, даже и привычку к хорошим поступкам» in Tolstoy; “the good thereby ceases to be virtue” (Das Gute hört dadurch auf Tugend zu sein), «Хорошее, благодаря ей, перестает быть добродетелью». Tolstoy's last sentence, «Добро только то, что добывается усилием» (only that is good which is won by effort), has no counterpart in Richter or in Erdmann's fuller text, where Kant's reasons are mechanical: “one becomes mechanical through both”, and “all habit is a disease in diet, because one is not equally disposed to two opposite states” (the edition block). Richter's dots mark that cut. Tolstoy did not reprint the thought in «На каждый день» or «Путь жизни». No public-domain English was found.

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.

The words shown were found, word for word, in the saved source text. Die Metaphysik der Sitten, II: Metaphysische Anfangsgründe der Tugendlehre (1797), § 38, Akademie-Ausgabe vol. VI, p. 462; Vorländer's ed. (Philosophische Bibliothek 42, Leipzig 1907), p. 321; Semple (1871), Sec. 38, pp. 281–282.

Kant's section, shortened and changed. Kept: every man may rightly claim respect from his fellow men and is bound to respect every other; as he cannot give himself away for any price, he may not act against the respect due to others, and is bound to recognize the dignity of humanity in every other man in practice. Changed: Kant's “man can be used by no man (neither by others nor even by himself) merely as a means, but must always be used at the same time as an end, and in this his dignity consists” (bloß als Mittel, sondern muß jederzeit zugleich als Zweck gebraucht werden) becomes «Ни один человек не может быть ни орудием, ни целью. В этом состоит его достоинство» (no man can be either an instrument or an end; in this his dignity consists): “merely” is lost and the end, which Kant requires, is denied; Kant's “duty of self-esteem” (Pflicht der Selbstschätzung) becomes «его достоинству» (his dignity); “the equally necessary self-esteem of others as men” becomes «обязательного, равного уважения ко всем людям» (the obligatory, equal respect for all people), adding “equal”; and «звания» (rank, calling) is added to “the dignity of humanity”. Left out: that by his dignity man raises himself above all other beings in the world, which can be used, and so above all things. Not in Richter's Kant-Aussprüche (searched for Nebenmenschen, Mittel, Würde); how it reached Tolstoy is not known. Semple's translation was first printed in 1836; the saved text is Calderwood's edition of 1871.

The words shown were found, word for word, in the saved source text. Träume eines Geistersehers, erläutert durch Träume der Metaphysik (1766), Part I, ch. 1, as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 6 (Richter's register: Hartenstein II, 327); Goerwitz (1900), Part I, ch. I, p. 41.

Kant's sentence, with one word reversed. Kant: the methodical chatter of the universities is often only an agreement to evade a hard question by shifting meanings of words, because the comfortable and “mostly reasonable” (mehrenteils vernünftige) “I do not know” is not readily heard in academies. The Circle has «удобное и большей частью равнодушное «не знаю»» (the comfortable and mostly indifferent “I don't know”), and adds «неясный» (unclear) to the “shifting” meanings. In «Путь жизни» (the tolstoy block) the same translation reads «большей частью разумное» (mostly reasonable), Kant's word, and has «изменчивый смысл» without «неясный»; so «равнодушное» is probably a misreading or slip in the Circle.

The words shown were found, word for word, in the saved source text. Bemerkungen in den Beobachtungen über das Gefühl des Schönen und Erhabenen (Fragmente aus dem Nachlasse), as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 58; Richter's register: Fragmente, Hartenstein VIII, 628.

Kant's note, close until its last words. Kept: the Arcadian shepherd's life and our beloved court life are both tasteless and unnatural, though alluring, for true pleasure can never be found where one makes it an occupation; recreations from an occupation that are rare, short, and unprepared. Changed: Kant says such recreations “alone are lasting and of true taste” (sind allein dauerhaft und von echtem Geschmacke); the Circle has «бывают истинно приятны и полезны» (are truly pleasant and useful), adding usefulness. In «На каждый день» (the tolstoy block) the same translation ends «бывают прочны и отличаются истинным вкусом» (are lasting and of true taste), Kant's words. «Abgeschmackt» (tasteless, absurd) is «нелепы» (absurd). No public-domain English was found.

The words shown were found, word for word, in the saved source text. Bemerkungen in den Beobachtungen über das Gefühl des Schönen und Erhabenen (Fragmente aus dem Nachlasse), as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 54 (Richter's register: Fragmente, Hartenstein VIII, 619).

Kant's remark, closely: I can never convince another except through his own thoughts, so I must suppose he has a good and sound understanding, or it is vain to hope my reasons will win him; likewise I can move no one morally except through his own feelings, so I must suppose a certain goodness of heart (Bonität des Herzens), or he will never feel abhorrence at my picture of vice nor an incentive at my praise of virtue. Tolstoy writes «тронуть сердце другого» (touch another's heart) for “niemand moralisch rühren” (move no one morally), and «побуждения к добродетели» (an impulse to virtue) for “eine Triebfeder dazu” (an incentive to it). Richter prints it among Kant's notes in his copy of the Beobachtungen. A later draft for «Путь жизни» (tolstoy block) joins its first sentence to Kant's next remark in Richter (no. 55: I can make no one better except through the remnant of good in him). No public-domain English of these notes was found.

The words shown were found, word for word, in the saved source text. Träume eines Geistersehers, erläutert durch Träume der Metaphysik (1766), Part I, ch. 1, as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 44 (Richter's register: Träume e. G., Hartenstein II, 328); Goerwitz (1900), Part I, ch. I.

Kant's sentence, closely: of what one knows very much early, as a child, one is sure to know nothing later and in old age, and the man of thoroughness at last becomes at most the sophist of his youthful delusion. Tolstoy writes «слишком много и преждевременно» (too much and too early) for “frühzeitig … sehr viel” (early … very much), «человек, любящий основательность» (a man who loves thoroughness) for “der Mann der Gründlichkeit”, and leaves out “höchstens” (at most). In the Träume Kant says this of the concept of spirit, which everyone thinks he has known since childhood; Richter prints the sentence alone, under “Menschen- und Lebenskunde”, and Tolstoy sets it on a day about education.

The words shown were found, word for word, in the saved source text. Die Metaphysik der Sitten, II: Metaphysische Anfangsgründe der Tugendlehre (1797), Einleitung, as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 151 (Richter's register: Metaphysik der Sitten, Hartenstein VII, 213); the Anmerkung after the section «Zur Tugend wird Apathie (als Stärke betrachtet) notwendig vorausgesetzt» (AA VI, 409); Vorländer's edition (1907), p. 254.

Kant's sentence, closely: virtue is always advancing and yet always begins again from the start. In the Metaphysik der Sitten it opens a note that gives the reasons: the first because virtue, taken objectively, is an ideal one can never reach but has a duty always to approach; the second because human nature, moved by inclinations, never lets virtue rest, so that if it is not rising it is sinking. Richter, and Tolstoy after him, print the sentence alone; Tolstoy sets it in italics.

The words shown were found, word for word, in the saved source text. Kritik der praktischen Vernunft (1788), § 7 (Grundgesetz der reinen praktischen Vernunft), as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 127 (Richter's register: Kr. d. pr. V., Hartenstein V, 32); Abbott (1873), Part I, Book I, ch. I, § 7.

Tolstoy's own wording of the categorical imperative, signed «По Канту» (after Kant). Kant: “act so that the maxim of your will can always hold at the same time as a principle of universal legislation” (Handle so, daß die Maxime deines Willens jederzeit zugleich als Prinzip einer allgemeinen Gesetzgebung gelten könne). Tolstoy: «Поступай так, чтобы ты мог сказать каждому: поступай так, как я» (act so that you could say to everyone: act as I do). The maxim and the universal legislation become words one could say to every person. Richter prints Kant's formula from the Critique of Practical Reason as no. 127; the Grundlegung's form (act only on that maxim through which you can at the same time will that it become a universal law) is the same thought. Tolstoy printed his version again in «На каждый день» (5 April) and «Путь жизни» (tolstoy block), there with «так же, как я».

The words shown were found, word for word, in the saved source text. Die Metaphysik der Sitten, II: Metaphysische Anfangsgründe der Tugendlehre (1797), Einleitung, XII c: Von der Menschenliebe, Vorländer's edition (Leipzig, 1907), pp. 244–245 (AA VI, 402); Semple's English, “Of the love of mankind”.

Kant's passage, closely: doing good is a duty; whoever does it often and sees his beneficent purpose succeed comes at last actually to love the one he has done good to; “love your neighbour as yourself” does not mean love him first and then, by means of that love, do him good, but do your fellow man good, and this doing good will produce love of man in you. Tolstoy writes «Доброта» (kindness) for “Wohltun” (doing good), turning the deed into a quality, though his later sentences keep «делать добро» (to do good); «видит, как его добрые намерения осуществляются» (sees his good intentions realized) follows the second edition's reading, “und die Absicht seines Wohltuns gelingen sieht”, which Vorländer gives in a footnote (the OCR's “?)” is its call mark); and in place of Kant's parenthesis defining love of man as “a readiness of the inclination to do good in general” (als Fertigkeit der Neigung zum Wohltun überhaupt) he writes «которая и будет последствием твоей деятельности, направленной на добро» (which will be the result of your activity directed to the good). The passage is not in Richter's Kant-Aussprüche, the one Kant collection in the Jubilee list of the Circle's sources, so the translation Tolstoy used was not found.

The words shown were found, word for word, in the saved source text. Grundlegung zur Metaphysik der Sitten (1785), first section, as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 126 (Richter's register: Grundlegung, Hartenstein IV, 242; AA IV, 394); Abbott, Fundamental Principles of the Metaphysic of Morals, first section.

Kant's two sentences on the good will, kept in order and changed in four places, as «По Канту» (after Kant) signals. Changed: what the good will might bring about “in favour of any inclination, nay, if one will, of the sum of all inclinations” (zugunsten irgend einer Neigung, ja, wenn man will, der Summe aller Neigungen) becomes «на пользу кого бы то ни было, даже на пользу всех людей» (for the good of anyone at all, even of all people): inclinations become people; “the niggardly provision of a stepmotherly nature” (kärgliche Ausstattung einer stiefmütterlichen Natur) becomes «слишком скудных способностей» (too meagre abilities); “like a jewel” (wie ein Juwel) becomes «как драгоценный алмаз» (like a precious diamond); “its full value” (seinen vollen Wert) becomes «величайшая ценность» (the greatest value). Left out: “allein durch das Wollen” (solely through its willing) as what makes the will good; Tolstoy has «а сама по себе» (but in itself). Kept: the good will is good not through what it effects nor its fitness for some proposed end; even if it could accomplish nothing, and only the good will remained (not a mere wish but the summoning of all means in our power), it would shine for itself.

The words shown were found, word for word, in the saved source text. Die Metaphysik der Sitten, II: Metaphysische Anfangsgründe der Tugendlehre (1797), § 39, Anmerkung, in J. W. Semple's English, The Metaphysic of Ethics (1836), Vorländer's edition (Leipzig, 1907), pp. 322–323 (AA VI, 463–464); Semple, 3rd ed. (Edinburgh, 1871), Sec. 39, Note, p. 283.

Tolstoy's Russian follows Semple's English of Kant's note (the English block) phrase by phrase, where Semple departs from the German: “something true at bottom in them” («в основе их должно быть что-нибудь разумное»; Kant: daß in demselben doch etwas Wahres sein müsse, that there must be something true in it); “the still further duty” («еще дальнейшие обязанности»; Kant: dabei aber auch zugleich, and at the same time); “the ground of his error” («причину его заблуждения»; Kant: die Möglichkeit zu irren, the possibility of erring); “And truly” («И в самом деле»; Kant: Denn, for); “redintegrate his moral character” («восстановления его нравственного характера»; Kant: nie gebessert werden könnte, could never be improved); and “the ordinary substratum for a good will” («способности доброй воли»; Kant: alle Anlage zum Guten, all predisposition to the good). Against Semple Tolstoy is close: “his blunders”, “absurdities”, “inept” are «несообразности», «глупостями», «нелепы»; he opens with «То, что мы признаем достоинство в самом звании «человек», обязывает нас уважать в человеке и то, как он пользуется своим разумом» (that we recognize dignity in the very title “man” obliges us to respect in a man also how he uses his reason), saying what Semple's “Upon this” refers to (the respect owed to every man, § 39); “something true” becomes «что-нибудь разумное» (something rational); and “when we deny all sense to an adversary, how can we expect to convince him that he is in the wrong?” becomes «как можем мы убедить человека, когда мы не признали в нем разума?» (how can we convince a man when we have not granted him reason?). The section before it, § 38, is April's 4-16.1, which shows the same English: «Всякий человек может требовать уважения к себе и точно так же должен уважать ближнего» is Semple's “Every man may justly pretend to be reverenced by his fellows, and he ought in turn to accord to them his”, and «орудием» his “instrument” (Kant: Mittel). The Vorländer OCR garbles “des abgeschmackten Urteils” (the inept judgment), so the excerpts leave it out. «Путь жизни» (tolstoy block) shortens the thought and signs it «По Канту».

The words shown were found, word for word, in the saved source text. Bemerkungen in den Beobachtungen über das Gefühl des Schönen und Erhabenen (Fragmente aus dem Nachlasse), as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 55 (Richter's register: Fragmente, Hartenstein VIII, 620).

Kant's remark, word for word, as two sentences: I can make no one better except through the remnant of the good that is in him; I can make no one cleverer except through the remnant of prudence that is in him. Tolstoy writes «умнее» (cleverer) for “klüger” and «благоразумия» (prudence) for “Klugheit”, and sets the thought in italics. Richter prints it after Kant's remark that one can convince another only through his own thoughts (no. 54, May's 5-2.4); a draft for «Путь жизни» (tolstoy block) joins the two. No public-domain English of these notes was found.

The words shown were found, word for word, in the saved source text. Über Pädagogik (1803), Introduction, as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 171 (Richter's register: Pädagogik, Hartenstein VIII, 466); Churton, Kant on Education, Introduction, p. 21 (Boston printing of 1906).

Kant's four sentences, closely: we live in the age of disciplining, culture, and civilizing, but by no means yet in the age of moralizing; in the present state of men one can say that the happiness of states grows together with the misery of men; and it is still a question whether we would not be happier in the raw state, where all this culture did not exist among us, than in our present state; for how can one make men happy if one does not make them moral and wise? Tolstoy writes «в эпоху морали» (the age of morals) for “Zeitpunkte der Moralisierung” (the period of moralizing) and «в первобытном состоянии» (the primitive state) for “im rohen Zustande” (the raw state), and sets the last sentence apart as an exclamation. Churton's English (1899) has “the prosperity of the state” and “wise and good”; Tolstoy's «счастье государств» and «нравственными и мудрыми» follow the German (das Glück der Staaten, sittlich und weise). «На каждый день» (tolstoy block) prints the same, with «нравственности» (morality) for «морали» and the last sentence as a statement; «Путь жизни», ch. XVII («Суеверие государства»), § I, no. 4, recasts it («Мы пользуемся благами культуры и цивилизации, но не благами нравственности», we enjoy the goods of culture and civilization, but not the goods of morality).

The words shown were found, word for word, in the saved source text. Die Religion innerhalb der Grenzen der bloßen Vernunft (1793), Book I, General Remark, as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 129 (Richter's register: Religion i. d. Gr., Hartenstein VI, 143); Semple (1838), Book I, p. 58.

Kant's sentence, closely: there is one thing in our soul which, if we fix our eyes on it properly, we cannot cease to regard with the highest wonder, and where the admiration is rightful it is at the same time soul-elevating: the original moral predisposition in us as such. Tolstoy writes «нечто такое» (something) for “Eines” (one thing) and «будем всегда наблюдать» (we shall always observe) for “wir nicht aufhören können … zu betrachten” (we cannot cease to regard); puts the clause on admiration in parentheses; and renders “die ursprüngliche moralische Anlage in uns überhaupt” (the original moral predisposition in us as such) as «первоначальные нравственные наклонности, заложенные в нас» (the original moral inclinations laid in us), without “überhaupt”. Richter's next saying (no. 130, from Der Streit der Fakultäten) opens with the same thought. Semple's English (1838) makes the predisposition “the originary substratum for morality itself”; Tolstoy follows the German.

The words shown were found, word for word, in the saved source text. Zum ewigen Frieden (1795), First Supplement, footnote, as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 250 (Richter's register: Zum ewigen Frieden); Campbell Smith (1903), First Supplement, note.

Kant's footnote, shortened and simplified. Left out: “just as if one spoke of different morals” (gerade, als ob man auch von verschiedenen Moralen spräche), and “for all men” (für alle Menschen) in “one single religion valid for all men and in all times”. Simplified: Kant's “different kinds of historical faith, belonging not to religion but to the history of the means used to promote it, in the field of scholarship” (verschiedene Glaubensarten historischer, nicht in die Religion, sondern in die Geschichte der zu ihrer Beförderung gebrauchten, ins Feld der Gelehrsamkeit einschlagenden Mittel) becomes «различные веры в исторические события, передаваемые от поколения к поколению для укрепления религии» (different faiths in historical events, handed down from generation to generation to strengthen religion); “the vehicle of religion” (das Vehikel der Religion) becomes «вспомогательное средство для религии» (an auxiliary means for religion). The list of books (Zendavesta, Vedas, Koran) is kept. «На каждый день» (tolstoy block) adds «Евангелие» (the Gospel) to the list and makes the vehicle «подготовления к истинной религии» (preparations for the true religion). The first sentence of the footnote crosses a page in Richter's scan, so the excerpt stops at “Ausdruck!”.

The words shown were found, word for word, in the saved source text. Die Religion innerhalb der Grenzen der bloßen Vernunft (1793), Book III, Division I, § V, as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 249 (Richter's register: Religion i. d. Gr.); Semple (1838), Book III, p. 138.

Kant's two sentences, closely: we do most people too much honor in saying they profess this or that religion, for they know and seek none; statutory church faith is all they understand by the word; and the so-called religious wars that have so often shaken the world and spattered it with blood were never anything but quarrels over church faith, and the oppressed complained, not really that he was hindered from adhering to his religion (for no outward power can do that), but that he was not allowed to follow his church faith in public. Tolstoy writes «люди, жаловавшиеся на религиозные угнетения» (people who complained of religious oppression) for “der Unterdrückte” (the oppressed one) and carries the plural through. He follows the German where Semple's English (1838) adds to it (“worshipping God according to the dictates of his own conscience” for “seiner Religion anzuhängen”). «На каждый день» (tolstoy block) has the same text, with the oppressed in the singular as in Kant.

The words shown were found, word for word, in the saved source text. Die Religion innerhalb der Grenzen der bloßen Vernunft (1793), Book III, Division I, § VII, joined to a note of Kant's (Reflexionen zur Anthropologie, ed. Erdmann, no. 678), both as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche nos. 255 and 253 (Richter's register: Religion i. d. Gr., Hartenstein VI, 220; Reflexionen I, 213–214); Erdmann, Reflexionen Kants zur kritischen Philosophie I.1 (Leipzig, 1882), no. 678, pp. 213–214; Semple (1838), Book III, Section VII, p. 160.

Two passages Richter prints a page apart, joined in reverse order, the first of them changed. Kant (Religion, Book III): “Man kann mit Grunde sagen: daß das Reich Gottes zu uns gekommen sei, wenn auch nur das Prinzip des allmählichen Überganges des Kirchenglaubens zur allgemeinen Vernunftreligion … allgemein und irgendwo auch öffentlich Wurzel gefaßt hat” (one may say with reason that the kingdom of God has come to us even if only the principle of the gradual transition of church faith to the universal religion of reason has taken root universally and somewhere also publicly). Tolstoy: «Тогда только можно будет с полным основанием сказать, что пришло к нам царствие божие, когда открыто признана будет необходимость перехода церковной веры во всеобщую разумную религию» (only then will one be able to say with full reason that the kingdom of God has come to us, when the necessity of the transition of church faith into a universal rational religion is openly acknowledged). So Kant's “even if only” (as soon as) becomes “only then … when”; “the principle of the gradual transition” becomes «необходимость перехода» (the necessity of the transition); “has taken root” becomes «открыто признана будет» (will be openly acknowledged); and “und so zu einem (göttlichen) ethischen Staat auf Erden” (and so to a divine ethical state on earth) is left out. Kept: though its actual establishment lies infinitely far from us, in it, as in a developing and then again seeding germ, lies the whole that is one day to enlighten and rule the world; Tolstoy puts «в этом установлении всеобщей разумной религии, вместо церковных вер» (in this establishment of a universal rational religion in place of church faiths) for “in ihm” (in it, the principle), leaves out “den Grund einer kontinuierlichen Annäherung” (the ground of a continual approach) and “(unsichtbarer Weise)” (invisibly), and writes «овладеть» (take possession of) for “beherrschen” (rule). His last paragraph is the close of Kant's note on the wise teacher who brought the kingdom of God near (Richter no. 253, Erdmann's no. 678, the edition block): “Im ganzen Weltall sind tausend Jahr ein Tag” (in the whole universe a thousand years are a day) becomes «В жизни мира тысячи лет как один день» (in the life of the world thousands of years are as one day), and “an diesem Unternehmen” (at this undertaking) «над этим осуществлением» (at this realization). The note's first part is July 14's next thought (7-14.3). Semple's English of the Religion passage is free; there is no public-domain English of the note.

The words shown were found, word for word, in the saved source text. Reflexionen zur Anthropologie (Kant's manuscript notes, ed. Benno Erdmann, 1882), no. 677, as excerpted in Raoul Richter, Kant-Aussprüche (1901), Erdmann, Reflexionen Kants zur kritischen Philosophie I.1 (Leipzig, 1882), no. 677, p. 213; Kant-Aussprüche no. 252 (Richter's register: Reflexionen I).

Kant's note, closely, with its last words turned. Kept: the kingdom of God on earth is man's last destination and wish (Thy kingdom come); Christ brought it near, but he was not understood. Changed: “die letzte Bestimmung” (the last destination) becomes «конечная цель» (the final aim); “des Menschen Wunsch” (man's wish) «желание человечества» (mankind's wish); “das Reich der Priester” (the kingdom of the priests) «царство попов», with the colloquial, slighting word for priests; and “nicht das Gottes in uns” (not that of God within us) becomes «воздвигли у нас царство попов, а не царство бога» (they set up among us the kingdom of priests, not the kingdom of God): “in uns” (within us) moves to the priests' kingdom as «у нас» (among us), and God's kingdom loses its place within. Richter prints the note with Erdmann's wording (intermediary); the next note, no. 253 in Richter, closes July 14's previous thought (7-14.2). There is no public-domain English of the Reflexionen.

The words shown were found, word for word, in the saved source text. Anthropologie in pragmatischer Hinsicht (1798), Part I, Book I (Vom Können in Ansehung des Erkenntnisvermögens überhaupt), as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kirchmann's edition (Leipzig, 1880), § 10a, p. 32; Kant-Aussprüche no. 149 (Richter's register: Anthropologie, Hartenstein VII, 458).

Kant's definition of virtue, reworked, as «По Канту» (after Kant) signals. Kant: “Tugend ist die moralische Stärke in Befolgung seiner Pflicht” (virtue is moral strength in following one's duty); Tolstoy: «Добродетель — в исполнении того, что считаешь своим долгом» (virtue is in fulfilling what you consider your duty): the strength drops out, and duty becomes what one holds to be one's duty. Kept: this fulfilment must never become a habit («никогда не должно превращаться в привычку»; Kant: die niemals zur Gewohnheit werden … soll). Changed: “sondern immer ganz neu und ursprünglich aus der Denkungsart hervorgehen soll” (but should always arise wholly new and original from one's way of thinking) becomes «а когда привык исполнять то, что считаешь своим долгом, новое требование долга должно возникать из души человека» (and when one has grown used to fulfilling what one considers one's duty, a new demand of duty must arise from a man's soul): Kant's “always new” becomes a new demand that follows the habit, and “Denkungsart” (way of thinking) becomes «душа» (soul). Richter prints the sentence alone (intermediary), followed by two related notes (nos. 150–151: habit robs even good actions of their worth; virtue is always advancing and always beginning anew), which may lie behind Tolstoy's “new demand”. In the Anthropology the sentence distinguishes virtue from a facility acquired by practice. Kirchmann's edition numbers the section § 10a. There is no public-domain English of the Anthropology.

The words shown were found, word for word, in the saved source text. Über den Gemeinspruch: Das mag in der Theorie richtig sein, taugt aber nicht für die Praxis (1793), Part I (Vom Verhältnis der Theorie zur Praxis in der Moral überhaupt), Kleinere Schriften zur Ethik und Religionsphilosophie, ed. J. H. von Kirchmann (Berlin, 1870), pp. 111 and 113 (AA VIII, 286–288).

Kant's reply to Garve, two passages two pages apart, followed by a sentence of Tolstoy's own, as «По Канту» (after Kant) signals. First paragraph, Kant's sentence shortened: the concept of duty in its whole purity is beyond comparison simpler, clearer, and more graspable for everyone in practice than any motive taken from happiness or mixed with regard for it (which always needs much art and reflection), and in the judgment of the commonest human reason far stronger, more penetrating, and more promising of success than all motives drawn from the selfish principle. Tolstoy makes the happiness motive «это же понятие, выведенное из стремления к счастью» (the same concept derived from the striving for happiness), leaves out “und natürlicher” (and more natural), and makes Kant's condition “wenn er nur an dieselbe, und zwar mit Absonderung, ja sogar in Entgegensetzung mit diesem an den Willen der Menschen gebracht wird” (if only it is brought to men's will in separation from, indeed in opposition to, that motive) «если только понятие о долге усвоено здравым смыслом, совершенно независимо от своекорыстных побуждений» (if only common sense has taken in the concept of duty entirely apart from self-interested motives). Left out between the paragraphs: Kant's example of the deposit and the child's answer, and his appeal to inner experience. Second paragraph, close with two changes: Kant's “er könne dieses, weil er es soll” (he can do this, because he ought), said of the pure moral disposition overcoming life's evils, becomes the general «я могу, потому что должен» (I can because I must), and “gleichsam einen heiligen Schauer” (as it were a holy shudder) is left out; “davon beständig Gebrauch zu machen” (to make constant use of this, the purity of virtue) becomes «непрестанное упражнение в добродетели» (unceasing exercise in virtue); “viel zu fein” (much too fine) for common understanding becomes «слишком слабо и отдаленно» (too weak and remote), and “die gröbere” (the coarser) motive «более близкое» (nearer). Added: the last sentence, «Между тем как сознание человеком в себе божественного начала сильнее всяких внешних наград побуждает его к исполнению закона добра» (whereas a man's consciousness of the divine principle in himself moves him more strongly than any outward rewards to fulfil the law of good), which is not in Kant. In «Путь жизни» (tolstoy block) the second paragraph has «как священному пророку» (as to a holy prophet) where Kant has “heiligen Schauer” (holy shudder), probably reading “Schauer” in its older sense of seer, and the added sentence speaks of the spiritual principle calling for renunciation of self. The passage is not in Richter's Kant-Aussprüche; how Tolstoy read it was not found. No public-domain English of Part I was found (Hastie's Kant's Principles of Politics, 1891, translates Parts II and III only).

The words shown were found, word for word, in the saved source text. Kritik der praktischen Vernunft (1788), Part II (Methodenlehre der reinen praktischen Vernunft), footnote, as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 142 (Richter's register: Kr. d. pr. V.); Abbott, Critique of Practical Reason, Methodology, footnote.

Kant's sentence, closely: one need only reflect a little and one will always find some guilt one has somehow incurred towards mankind (were it only that through the inequality of men in civil society one enjoys advantages for whose sake others must go the more without), so as not to drive out the thought of duty by the self-loving fancy of merit. Tolstoy writes «вину перед человечеством» (guilt towards mankind) for “eine Schuld … in Ansehung des Menschengeschlechts” (a guilt with regard to the human race), «гражданскому неравенству людей» (the civil inequality of men) for “die Ungleichheit der Menschen in der bürgerlichen Verfassung” (the inequality of men in the civil constitution), and turns the final purpose clause into a result: «и это помешает нам отогнать мысль о долге» (and this will keep us from driving away the thought of duty). In Kant the sentence closes a footnote warning against praising noble deeds as meritorious, where the subjection of the heart to duty should be stressed instead. «Путь жизни» (tolstoy block) keeps the sentence and ends it differently: the self-loving thought of our merits would make us «считать себя выше других людей» (consider ourselves above other people).

The words shown were found, word for word, in the saved source text. Allgemeine Naturgeschichte und Theorie des Himmels (1755), Part III (on the inhabitants of the planets), 1st ed. (Königsberg and Leipzig, 1755), p. 182; Kant-Aussprüche no. 41 (Richter's register: Allg. Naturgesch., Hartenstein I, 354).

Kant's three sentences, the first two closely, the third with its ending replaced, as the signature «По Канту» (after Kant) allows. Kant: man would be the most contemptible of all creatures, at least in the eyes of true wisdom, “wenn die Hoffnung des Künftigen ihn nicht erhübe, und denen, in ihm verschlossenen Kräften, nicht die Periode einer völligen Auswickelung bevorstünde” (if the hope of what is to come did not lift him up, and a period of complete unfolding did not await the powers shut up in him). Tolstoy: «если бы он не осуществлял отчасти и не надеялся бы осуществить вполне ту не одну животную, но разумную, свойственную только человеку жизнь, возможность которой он сознает» (if he did not partly realize, and hope to realize fully, that life which is not animal only but rational, proper to man alone, and whose possibility he is conscious of). Kant's hope of what is to come, in the part of the book that compares the inhabitants of the planets, becomes the rational life a man can partly live now. In the second sentence “mit weit minderen, und doch weit sicherer und anständiger” (with far lesser [powers], and yet far more surely and more fittingly) becomes «гораздо вернее и лучше» (far more surely and better), and Tolstoy adds «В таком случае» (in that case). When Tolstoy printed the thought again in «На каждый день» (23 March, no. 4) he gave it a third ending: if man did not use the wisdom of others, think for himself, put his thoughts into words, and follow them in his acts (tolstoy). Richter prints the passage whole in modern spelling (intermediary), its OCR reading “Aus wicklung”; the first edition's text is quoted from Wikisource's transcription. No public-domain English of Part III was found; Hastie's Kant's Cosmogony (1900) does not contain the passage.

The words shown were found, word for word, in the saved source text. Anthropologie in pragmatischer Hinsicht (1798), Part I, Book I, «Von dem erlaubten moralischen Schein», as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 162 (Richter's register: Anthropologie, Hartenstein VII, 464–465); Kirchmann's edition (Leipzig, 1880), § 12, pp. 39–40.

Kant's two sentences, closely: even the semblance of good in others must be of value to us, because from this play of pretenses, which win respect perhaps without deserving it, something earnest may in the end arise; only the semblance of good in ourselves must be wiped away without sparing, and the veil torn off with which self-love covers our moral failings. Tolstoy writes «недостатки» (shortcomings) for “moralischen Gebrechen” (moral infirmities), adds «пожалуй» (perhaps) in «может возникнуть, пожалуй, нечто серьезное» (something serious may perhaps arise) for “endlich wohl Ernst werden kann” (may in the end well turn to earnest), and sets the second sentence as a paragraph of its own. Richter's excerpt ends where Tolstoy's does; Kant's sentence goes on, “weil der Schein da betrügt …” (because the semblance deceives where one persuades oneself, by what has no moral content, that one's guilt is paid off, as when repentance at the end of life is taken for real amendment), which neither prints (Kirchmann's edition, p. 40). No English translation from before 1929 was found on archive.org.

The words shown were found, word for word, in the saved source text. Fragmente aus dem Nachlasse, as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 22, under «Vorkritische Periode: Sittenlehre» (Richter's register: Fragmente, Hartenstein VIII, 614–615).

Kant's note, closely: there is no immediate inclination at all to morally evil actions, but there is an immediate one to good ones. Tolstoy writes «не существует» (there does not exist) for “es gibt gar keine” (there is no … at all) and «но, несомненно, есть такая» (but undoubtedly there is such) for “wohl aber” (but indeed), and repeats «поступкам» (actions) at the end. Richter places the note among Kant's precritical writings on ethics and cites the fragments from his papers printed in Hartenstein's edition, vol. VIII; that volume was not consulted. No English translation is given.

The words shown were found, word for word, in the saved source text. Die Religion innerhalb der Grenzen der bloßen Vernunft (1793), Book IV, Part 2, General Remark, as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 239, under «Religion: Die religiöse Gesinnung»; Semple (1838), Book IV, pp. 265–267.

Kant's passage, closely, with a few words left out. Left out: “(ein Fetischmachen)” (a making of fetishes) after «суеверное заблуждение» (a superstitious delusion), and “der inneren Gesinnung des Wünschenden” (of the inner disposition of the one who wishes), so that God is a being who needs «ни в каком заявлении» (no declaration at all) where Kant's needs no declaration of the wisher's disposition. “Gnadenmittel” (a means of grace) becomes «средство снискать себе милость» (a means of winning favor for oneself); “d. i.” (that is) becomes «другими словами» (in other words); Kant's quoted “ohne Unterlaß” (without ceasing, 1 Thessalonians 5:17) becomes «неукоснительно» (unfailingly), without quotation marks; “zu wiederholter Belebung” (for the repeated reviving) becomes «для оживления» (for the reviving). Tolstoy adds «в сущности» (in essence) and sets the second half as a paragraph of its own. Richter's text reads “ein Wesen, daß keiner Erklärung … bedarf” (for “das”); its first sentence runs over a page, so the first excerpt ends mid-sentence. Semple's English is free; its last excerpt is the second half of the sentence on the spirit of prayer, which begins on the page before (“The heartfelt wish, that in everything we compass or avoid, we may be found well-pleasing in God's sight — i. e. in other words …”).

The words shown were found, word for word, in the saved source text. Fragmente aus dem Nachlasse, as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 28, under «Vorkritische Periode: Erziehung» (Richter's register: Fragmente, Hartenstein VIII, 617).

Kant's note, closely: can anything be more perverse than to talk to children, who have scarcely come into this world, at once about the other one? Tolstoy leaves out “den Kindern” (to the children), so that his «только что вступившим в этот мир» (to those who have just entered this world) needs the day's theme, children, to be understood; he writes «только что» (just) for “kaum” (scarcely). The signature, printed upright, was missed in the first parse of the text. Richter dates the note to Kant's precritical years and cites the fragments of his papers in Hartenstein's edition, vol. VIII, which was not consulted. No public-domain English was found.

The words shown were found, word for word, in the saved source text. Kritik der reinen Vernunft (1781; 2nd ed. 1787), Transcendental Dialectic, Book I, section 1 (Von den Ideen überhaupt), as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 123, under «Sittenlehre: Wesen und Würde des Sittlichen» (Richter's register: Kr. d. r. V., Hartenstein III, 260); 2nd ed. (1787), p. 375; Meiklejohn's English (1855), Transcendental Dialectic, Book I, section I.

Kant's sentence, closely in its first half, with its last clause widened. Kant: in regard to nature experience gives us the rule and is the source of truth, but in regard to moral laws experience is (alas!) the mother of illusion, and it is most reprehensible to take the laws of what I ought to do from, or to limit them by, “was getan wird” (what is done). Tolstoy: «чтò совершается в природе или совершалось в истории» (what happens in nature or has happened in history). Kant contrasts what ought to be done with what people actually do; Tolstoy's version sets the ought against nature and history. He also writes «матерью заблуждения» (the mother of error) for “die Mutter des Scheins” (the mother of illusion), «в высшей степени недостойно» (in the highest degree unworthy) for “höchst verwerflich” (most reprehensible), and opens the second sentence with «Поэтому» (therefore). Richter prints the sentence alone, out of Kant's passage on Plato's ideas.

The words shown were found, word for word, in the saved source text. Die Religion innerhalb der Grenzen der bloßen Vernunft (1793), Book IV, Part 2, § 3 (Vom Pfaffentum als einem Regiment im Afterdienst des guten Prinzips), 2nd ed. (1794), pp. 277–278; Kehrbach's edition (Leipzig: Reclam, [1879]), p. 195; Semple's English (1838), p. 242.

Kant's two sentences, closely in wording, with their subject widened. Kant speaks of a church whose principle is obedience to statutes as compulsory service, a “Fetischglauben” (fetish-faith) by which the multitude is governed and robbed of its moral freedom: “Die Verfassung derselben (Hierarchie)” (the constitution of such a church, its hierarchy) may be monarchic, aristocratic, or democratic. Tolstoy: «Управление церквей иерархией» (the government of churches by a hierarchy), leaving out the fetish-faith, so that the judgment falls on every church. “die Konstitution derselben ist und bleibt doch unter allen diesen Formen immer despotisch” (its constitution is and remains despotic under all these forms) becomes «Сама церковь остается при всяких формах всегда деспотична» (the church itself remains despotic under all forms); a clergy that believes it can do without “der Vernunft und selbst zuletzt der Schriftgelehrsamkeit” (reason, and in the end even scriptural scholarship) becomes one that does without «ни в разуме, ни в науке» (reason or science); “die Glaubensvorschrift ausschließlich zu verwalten die Autorität hat” (has the authority to administer the prescriptions of faith exclusively) is folded into «единый имеющий власть хранитель и толкователь» (the sole keeper and interpreter having power); “nicht überzeugen, sondern nur befehlen darf” (need not convince but only command) becomes «может не убеждать, но предписывать» (may prescribe instead of convincing). The passage is not in Richter's Kant-Aussprüche; Kehrbach's text of the first edition is quoted, its OCR breaking off the second sentence at “sondern” (read “NET”), so the last excerpt ends there. Semple's English is free.

The words shown were found, word for word, in the saved source text. Träume eines Geistersehers, erläutert durch Träume der Metaphysik (1766), Part II, ch. 3 (Praktischer Schluß aus der ganzen Abhandlung), as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 2, under «Vorkritische Periode: Aufgaben der Philosophie» (Richter's register: Träume e. G., Hartenstein II, 380–381); Goerwitz's English (1900), p. 121.

Kant's three sentences, which Tolstoy makes four, closely except for the second half of the first. Kant: there has probably never lived an upright soul “welche den Gedanken hätte ertragen können, daß mit dem Tode alles zu Ende sei, und deren edle Gesinnung sich nicht zur Hoffnung der Zukunft erhoben hätte” (who could have borne the thought that with death all is at an end, and whose noble disposition did not rise to the hope of the future). Tolstoy: «всякий истинно нравственный человек всегда знает в глубине души, что жизнь его не кончается со смертью» (every truly moral man always knows in the depth of his soul that his life does not end with death). Kant's hope becomes knowledge. In the third sentence Tolstoy leaves out “und der Reinigkeit der Sitten” (and to purity of morals), writes «мне кажется» (it seems to me) for “scheint es” (it seems), and adds «и хорошей жизни» (and of a good life) to “die Empfindungen einer wohlgearteten Seele” (the feelings of a well-disposed soul). In «На каждый день» (30 January, no. 5) Tolstoy printed the same passage nearer to Kant, with the upright soul who could not reconcile himself to the thought that all ends with death and «и чистоте нравов» kept (tolstoy); «Путь жизни» (ch. XXIX «Смерть», § IV, no. 4, Jubilee vol. 45) prints that version without the last sentence. Richter's OCR reads “Vernünfteins” for “Vernünftelns”, and the third excerpt stops before a page number.

The words shown were found, word for word, in the saved source text. Logik, ed. G. B. Jäsche (1800), Introduction, VI, as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 95, under «Von Unwissenheit durch Skeptizismus zum Kritizismus» (Richter's register: Logik, Hartenstein VIII, 45); Abbott's English, Kant's Introduction to Logic (1885), ch. VI, p. 35.

Kant's sentence, closely: one can never picture one's ignorance otherwise than through science, just as a blind man cannot picture darkness until he has come to see. Tolstoy writes «мы» (we) for “man” (one) and «с помощью науки» (with the help of science) for “durch die Wissenschaft” (through science).

The words shown were found, word for word, in the saved source text. Grundlegung zur Metaphysik der Sitten (1785), Section I, as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 128, under «Sittenlehre: Wesen und Würde des Sittlichen» (Richter's register: Grundlegung, Hartenstein IV, 251); Abbott's English, Fundamental Principles of the Metaphysic of Morals, First Section.

Kant's paragraph, closely, with two pieces left out: the parenthesis “(welches der Philosoph untersuchen mag)” (which the philosopher may investigate) after the respect whose ground Kant does not yet see, and the closing reason, “weil sie die Bedingung eines an sich guten Willens ist, dessen Wert über alles geht” (because it is the condition of a will good in itself, whose worth is above everything). Tolstoy writes «побуждения, которыми я руковожусь в поступках» (the motives that guide me in my actions) for “Maxime” (maxim) and «обязательным законом для всех» (a law binding on all) for “ein allgemeines Gesetz” (a universal law), and «неопытный в понимании мирового целого» (inexperienced in understanding the world as a whole) for “unerfahren in Ansehung des Weltlaufs” (inexperienced in the course of the world). Richter's text reads “damit mein Wollen gut sei” (that my willing be good), where Abbott's English has “morally good”; Tolstoy's «чтобы воля была доброй» (that the will be good) follows Richter. Richter's OCR reads “wreil” for “weil”. Tolstoy printed the same Russian in «На каждый день», 1 March, no. 5, signed «По Канту» (tolstoy).

The words shown were found, word for word, in the saved source text. Kritik der praktischen Vernunft (1788), Beschluß, as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 168, under «Sittenlehre: Metaphysische Ausblicke auf ethischer Basis» (Richter's register: Kr. d. pr. V., Hartenstein V, 167–168); Akademie-Ausgabe V (1908), p. 161; Abbott's English, Conclusion.

Kant's sentence, closely: two things fill the mind with ever new and increasing admiration and awe, the more often and steadily reflection is occupied with them: the starry heaven above me and the moral law within me. Tolstoy writes «душу» (the soul) for “das Gemüt” (the mind) and «закон нравственности» (the law of morality) for “das moralische Gesetz” (the moral law). The Circle repeats word for word the text of «Мысли мудрых людей на каждый день» (1903), 19 March (tolstoy); the vol. 40 commentary quotes P. A. Boulanger's letter of 6 August 1903 asking for more from Kant, “есть только одно его место” (there is only one passage of his), which is this one.

The words shown were found, word for word, in the saved source text. Beantwortung der Frage: Was ist Aufklärung? (1784), as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 112, under «Bedeutung der freien Kritik» (Richter's register: Was ist Aufklärung?, Hartenstein IV, 161); Berlinische Monatsschrift, December 1784, p. 481.

The essay's first three sentences, closely: enlightenment is man's leaving his self-incurred immaturity; immaturity is the inability to use one's understanding without another's guidance; this immaturity is self-incurred when its cause lies not in lack of understanding but in lack of resolution and courage to use it without another's guidance. Tolstoy writes «ребячество» (childishness) for “Unmündigkeit” (immaturity, nonage), «им же самим поддерживаемого» (kept up by himself) for “selbstverschuldeten” (self-incurred), and «разум» (reason) for “Verstand” (understanding). He sets the essay's motto as a thought of its own, 9-28.3. John Richardson's English (Essays and Treatises, vol. I, 1798, “What is Enlightening?”) is on archive.org, but both scans' OCR is too damaged to quote.

The words shown were found, word for word, in the saved source text. Beantwortung der Frage: Was ist Aufklärung? (1784), as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 112, under «Bedeutung der freien Kritik» (Richter's register: Was ist Aufklärung?, Hartenstein IV, 161).

The essay's fourth sentence, with Horace's “Sapere aude!” (dare to be wise) left out: have courage to use your own understanding, is therefore the motto of enlightenment. Tolstoy writes «собственным разумом» (your own reason) for “deines eigenen Verstandes” (your own understanding) and «руководящее правило» (the guiding rule) for “der Wahlspruch” (the motto), and drops “also” (therefore), since the thought now stands apart from 9-28.2, the three sentences before it. It is set in italics in the Jubilee text. Richardson's English of 1798 is on archive.org, its OCR too damaged to quote.

The words shown were found, word for word, in the saved source text. Die Religion innerhalb der Grenzen der bloßen Vernunft (1793), part IV, section 1, Kehrbach's ed. (Leipzig: Reclam, 1879), p. 164, the section's opening sentence; Kant-Aussprüche no. 223 («Die religiöse Gewißheit»), Richter's register: Religion i. d. Gr., Hartenstein VI, 252.

Kant's definition, with its qualifier changed. 'Religion ist (subjectiv betrachtet)' (religion, subjectively considered) becomes «Религия, рассматриваемая сама по себе» (religion considered in itself): Kant limits the definition to religion on the side of the believing subject, and his footnote adds that it demands no assertoric knowledge, not even of God's existence; Tolstoy's words make it a definition of religion as such. 'Das Erkenntnis' (cognition, knowing) becomes «признание» (acknowledgment), and 'als göttlicher Gebote' (as divine commands) «заповедями бога» (as commandments of God). Tolstoy read it in Richter's Kant-Aussprüche, which prints the sentence alone under the heading 'Die religiöse Gewißheit' (intermediary). Semple's English adds 'as if they were' before 'divine commandments', which the German does not have. The Circle gives a neighbouring definition, Richter's no. 240 from Der Streit der Fakultäten, on 2 January (no. 5, «По Канту»).

The words shown were found, word for word, in the saved source text. Bemerkungen zu den Beobachtungen über das Gefühl des Schönen und Erhabenen (Kant's notes, c. 1764–65), printed by Hartenstein as «Fragmente aus dem Nachlasse», Kant's Sämmtliche Werke, ed. G. Hartenstein, vol. VIII (Leipzig: Voss, 1868), «Fragmente», p. 610; Kant-Aussprüche no. 60.

Kant's sentence, closely: one reason why the thought of death does not have the effect it could have is that we, by nature busy beings, rightly ought not to think of it at all. «В качестве деятельных существ» (as active beings) renders 'als geschäftige Wesen' (as busy beings), and «по-настоящему» (properly) 'billig' (rightly). Tolstoy read it in Richter's Kant-Aussprüche, no. 60 (intermediary). It stands in Hartenstein's vol. VIII, p. 610, among the 'Fragmente aus dem Nachlasse', which Hartenstein's preface says F. W. Schubert first printed under the title 'Bemerkungen zu den Beobachtungen über das Gefühl des Schönen und Erhabenen', as taken wholly or mostly from Kant's interleaved copy of that book. Tolstoy printed it again in На каждый день (28 June, no. 2; tolstoy) and in Путь жизни (ch. XXIX «Смерть», § II, no. 3, ending «о смерти»). No public-domain English was found.

The words shown were found, word for word, in the saved source text. Anthropologie in pragmatischer Hinsicht (1798; 2nd improved ed., Königsberg 1800), Part I, Book II "Vom Gefühl der Lust und Unlust", "Von der sinnlichen Lust", A, § 60 (AA VII, 231; § 57 in the 1800 edition).

Tolstoy keeps the first two clauses, drops "without it lifelessness would set in", and renders "Schmerz" (pain) as "страдание" (suffering). No English translation before 1929 was found: Kroeger's partial version in the Journal of Speculative Philosophy (vols. 9–15, 1875–81) stops in Book I.

The words shown were found, word for word, in the saved source text. Die Metaphysik der Sitten, I: Metaphysische Anfangsgründe der Rechtslehre (1797), § 13; Akademie-Ausgabe vol. VI, p. 262, lines 17-20.

Tolstoy translates the sentence closely ("All men are originally, before any juridical act, in rightful possession of the land, i.e. have a right to be where nature or chance has put them"), dropping only "without their will". Not found in Richter's Kant-Aussprüche (searched for Boden/Besitz); Tolstoy probably knew it from Henry George literature.

The words shown were found, word for word, in the saved source text. Über Pädagogik (1803), as excerpted in Raoul Richter, Kant-Aussprüche (Leipzig, Insel, 1901/1909), Kant-Aussprüche no. 172.

Taken from Richter's anthology, which Tolstoy owned. He drops "and without the distinction of morality" and the clause about producing morality in oneself if one is evil, keeping "to make oneself better" as the goal.

The words shown were found, word for word, in the saved source text. Mutmaßlicher Anfang der Menschengeschichte (1786), Schluß-Anmerkung, via Richter, Kant-Aussprüche, Kant-Aussprüche no. 165.

A close translation of Richter no. 165 up to "the only cause of all these ills"; Tolstoy stops before Kant's closing words about seeking the remedy in self-improvement.

The words shown were found, word for word, in the saved source text. Nachricht von der Einrichtung seiner Vorlesungen in dem Winterhalbenjahre 1765-1766, via Richter, Kant-Aussprüche, Kant-Aussprüche nos. 30-31.

Tolstoy translates Richter's two consecutive entries (30 and 31) as one passage, sentence by sentence; the final clause about academies sending more absurd heads into the world follows in no. 31.

The words shown were found, word for word, in the saved source text. Zum ewigen Frieden (1795), footnote to the First Supplement, via Richter, Kant-Aussprüche, Kant-Aussprüche no. 248.

Tolstoy gives only the first sentence of Richter no. 248, faithfully ("There is only one true religion, though there may be many kinds of faith").

The words shown were found, word for word, in the saved source text. Kritik der praktischen Vernunft (1788), Methodenlehre, via Richter, Kant-Aussprüche, Kant-Aussprüche no. 121.

A close translation of the whole of Richter no. 121; "common usage" becomes "the distinction of good and evil deeds that are done", a small interpretive addition.

The words shown were found, word for word, in the saved source text. Raoul Richter, Kant-Aussprüche (Kant's original work not identified here), Kant-Aussprüche no. 53.

Sentence-for-sentence translation of Richter no. 53. Richter's anthology gives the passage; the Kant work it comes from was not checked.

The words shown were found, word for word, in the saved source text. Kritik der reinen Vernunft (1781), preface to the first edition, footnote, as excerpted in Raoul Richter, Kant-Aussprüche (Leipzig, Insel, 1901), Kant-Aussprüche no. 106 ("Bedeutung der freien Kritik"); Richter's register: Kr. d. r. V., Hartenstein III, 7 Anm. (= KrV A xi note).

A close translation of Richter no. 106, set as three paragraphs. Tolstoy drops "to which everything must submit", turns the "just suspicion" into plain suspicion, and gives legislation its "external grandeur" for Kant's "majesty"; the closing clause (reason respects only what can stand its free and public examination) is exact.

The words shown were found, word for word, in the saved source text. Reflexionen (Kant's notes, ed. B. Erdmann), as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 273 ("Menschliche Schwächen und ihre Heilung"); Richter's register gives Reflexionen, apparently II, 354-355 (the scan of the register is unclear).

The first two sentences of Richter no. 273, closely; Kant's "wrong-headed person" (den verkehrten Kopf) becomes "the erring mind". Tolstoy leaves out the example that ends the entry: you will not argue anyone out of the blind belief in sympathy (sympathetic magic); teach him physics. No public-domain English of the Reflexionen.

The words shown were found, word for word, in the saved source text. Reflexionen zur Anthropologie (ed. B. Erdmann, 1882), as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 313; Richter's register: Reflexionen I, 166.

The whole of Richter no. 313, sentence for sentence; Tolstoy drops "or contentment" after "peace of mind" and renders "good conscience" as "clear conscience". No public-domain English of the Reflexionen.

The words shown were found, word for word, in the saved source text. Über Pädagogik (1803), as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 174; Richter's register: Pädagogik, Hartenstein VIII, 492 (Churton § 52).

Both sentences of Richter no. 174, closely; "the propensity to ease" (Hang zur Gemächlichkeit) becomes "the inclination to a pleasant life". The English is from the 1906 printing of Churton's translation.

The words shown were found, word for word, in the saved source text. Träume eines Geistersehers, erläutert durch Träume der Metaphysik (1766), Part I, ch. 2, footnote, as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 36 (the number is lost in the scan; Richter's register: Träume e. G., Hartenstein II, 340 Anm.).

Sentence for sentence up to "to gain a firm foothold in another world"; Tolstoy stops before Kant's conclusion that heaven would properly be the world of spirits, to be sought neither above nor below. One change of sense: Kant's "the high flight that hope takes" becomes "the flight of our faith".