SocratesСократ
6 passagesотрывков: 6
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.
4. Можно понять, зачем корыстный и скупой человек обижает других: он хочет завладеть их имуществом, чтобы самому обогатиться; он вредит людям для своей выгоды. Злой же человек вредит другим без всякой для себя выгоды, мало того: вредя другим, делает и себе вред.
4. One can understand why a greedy and miserly man wrongs others: he wants to take possession of their property so as to grow rich himself; he harms people for his own gain. But a malicious man harms others with no gain whatever to himself; more than that, in harming others he does harm to himself as well.
Probably from Xenophon, Memorabilia · reworded by Tolstoy (more).
Not in Leo Tolstoy as EditorThe argument matches Socrates in Xenophon’s Memorabilia, I.5.3, but Tolstoy’s intermediary was not found, and the source is only probable.
Original · Ancient Greek… καὶ γὰρ οὐχ ὥσπερ οἱ πλεονέκται τῶν ἄλλων ἀφαιρούμενοι χρήματα ἑαυτοὺς δοκοῦσι πλουτίζειν, οὕτως ὁ ἀκρατὴς τοῖς μὲν ἄλλοις βλαβερός, ἑαυτῷ δʼ ὠφέλιμος, ἀλλὰ κακοῦργος μὲν τῶν ἄλλων, ἑαυτοῦ δὲ πολὺ κακουργότερος, …
Source text: raw.githubusercontent.comIn English · H. G. Dakyns, 1897For with the incontinent man it is not as with the self-seeker and the covetous. These may at any rate be held to enrich themselves in depriving others. But the intemperate man cannot claim in like fashion to be a blessing to himself if a curse to his neighbours; nay, the mischief which he may cause to others is nothing by comparison with that which redounds against himself, …
Source text: gutenberg.orgDetails
A likely source, not certain. Xenophon, Memorabilia, I.5.3.
Socrates speaking in Xenophon. The argument is the same: the grasping (πλεονέκται) take others' money and at least seem to enrich themselves; the other man harms his neighbours with no gain to himself and harms himself still more. In Xenophon that man is the incontinent one (ἀκρατής), slave to belly, wine, and lust, and the point is that self-control is the ground of virtue. Tolstoy's «злой человек» (the wicked man) takes its word from κακοῦργος (evil-doer), and the subject of self-control is gone. «Скупой» (miserly) is added to «корыстный». Probable: the intermediary was not found, and the thought is not in the Thoughts of Wise Men.
2. Я считаю, что нельзя лучше жить, как стараясь делаться лучше, и что нет большего удовольствия, как чувствовать, что действительно становишься лучше. Это — счастие, которое я не переставал испытывать до сих пор, и о том, что счастье это настоящее, говорит мне моя совесть.
2. I hold that one cannot live better than by trying to become better, and that there is no greater pleasure than to feel that one is really becoming better. This is a happiness I have not ceased to feel to this day, and my conscience tells me that this happiness is genuine.
From Xenophon, Memorabilia · reworded by Tolstoy (more).
What changedThe ground of Socrates’ judgment, “a strict comparison drawn between myself and others,” becomes conscience: “my conscience tells me that this happiness is genuine.”
Original · Ancient Greek… ἄριστα μὲν γὰρ οἶμαι ζῆν τοὺς ἄριστα ἐπιμελομένους τοῦ ὡς βελτίστους γίγνεσθαι, ἥδιστα δὲ τοὺς μάλιστα αἰσθανομένους ὅτι βελτίους γίγνονται.
… ἃ ἐγὼ μέχρι τοῦδε τοῦ χρόνου ᾐσθανόμην ἐμαυτῷ συμβαίνοντα, καὶ τοῖς ἄλλοις ἀνθρώποις ἐντυγχάνων καὶ πρὸς τοὺς ἄλλους παραθεωρῶν ἐμαυτὸν οὕτω διατετέλεκα περὶ ἐμαυτοῦ γιγνώσκων·
Source text: raw.githubusercontent.comIn English · H. G. Dakyns, 1897Since theirs I regard as the best of lives who study best to become as good as may be, and theirs the happiest who have the liveliest sense of growth in goodness; and such, hitherto, is the happy fortune which I perceive to have fallen to my lot.
To such conclusion I have come, not only in accidental intercourse with others, but by a strict comparison drawn between myself and others, and in this faith I continue to this day; …
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Xenophon, Memorabilia, IV.8.6–7.
Socrates to Hermogenes before his trial, as Xenophon reports him: "theirs I regard as the best of lives who study best to become as good as may be, and theirs the happiest who have the liveliest sense of growth in goodness"; such has been his lot until now, and he has judged so by comparing himself with others, as his friends judge of him. Tolstoy keeps the two clauses closely («нельзя лучше жить, как стараясь делаться лучше»; «нет большего удовольствия, как чувствовать, что действительно становишься лучше») and the happiness felt «до сих пор» (μέχρι τοῦδε τοῦ χρόνου). The ground of the judgement changes: Socrates' comparison of himself with other men, and his friends' opinion, become «о том, что счастье это настоящее, говорит мне моя совесть» (my conscience tells me this happiness is real). The passage is not in Thoughts of Wise Men (1903); the Russian intermediary was not found. Signed Socrates, the words are Xenophon's report of him.
5. Самое быстрое и верное средство прослыть добродетельным человеком — это работать над собой с тем, чтобы быть им. Рассмотрите все добродетели, и вы увидите, что все они увеличиваются трудом и упражнением.
5. The quickest and surest means of being known as a virtuous man is to work on yourself so as to be one. Examine all the virtues, and you will see that they all grow through labor and practice.
The Conversations of Socrates.
From Xenophon, Memorabilia · close to the original (more).
What Tolstoy read · Moralistes anciens, ed. L. Aimé-MartinCroyez-moi, mon cher Critobule, le moyen le plus court, le plus sûr, le plus glorieux, de passer pour homme de bien, c'est de travailler à l'être.
Considérez tout ce qu'on appelle des vertus ^ et vous verrez que toutes s'augmentent par l'étude et l'exercice.
Source text: archive.orgOriginal · Ancient Greek… ἀλλὰ συντομωτάτη τε καὶ ἀσφαλεστάτη καὶ καλλίστη ὁδός, ὦ Κριτόβουλε, ὅ τι ἂν βούλῃ δοκεῖν ἀγαθὸς εἶναι, τοῦτο καὶ γενέσθαι ἀγαθὸν πειρᾶσθαι·
… ὅσαι δʼ ἐν ἀνθρώποις ἀρεταὶ λέγονται, σκοπούμενος εὑρήσεις πάσας μαθήσει τε καὶ μελέτῃ αὐξανομένας.
Source text: raw.githubusercontent.comIn English · H. G. Dakyns, 1897No, my dear friend, there is but one road, the shortest, safest, best, and it is simply this: In whatsoever you desire to be deemed good, endeavour to be good.
For of all the virtues namable among men, consider, and you will find there is not one but may be increased by learning and practice.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Xenophon, Memorabilia, II.6.39.
Tolstoy translates the French of Moralistes anciens, one of the anthologies on his list of sources, where Xenophon's Memorabilia is titled "Entretiens mémorables de Socrate" (whence the signature «Беседы Сократа», Conversations of Socrates). «Самое быстрое и верное средство прослыть добродетельным человеком — это работать над собой с тем, чтобы быть им» renders "le moyen le plus court, le plus sûr, le plus glorieux, de passer pour homme de bien, c'est de travailler à l'être" ("le plus glorieux" left out), and «все они увеличиваются трудом и упражнением» renders "toutes s'augmentent par l'étude et l'exercice". Xenophon's Socrates, to Critobulus: "the shortest, safest, and best way, whatever you wish to be thought good at, is to try to become good at it; and all the virtues spoken of among men, you will find on examination, grow by learning and practice (μαθήσει τε καὶ μελέτῃ)." The scan reads "vertus ^ et".
5. Наслаждение, роскошь — вот что вы называете счастием, а я думаю, что ничего не желать — это блаженство богов, и потому нуждаться лишь в небольшом есть приближение к этому высшему счастью.
5. Pleasure and luxury — that is what you call happiness; but I think that to desire nothing is the bliss of the gods, and therefore to need only a little is to draw near to this highest happiness.
From Xenophon, Memorabilia · close to the original (more).
What Tolstoy read · Moralistes anciens, ed. L. Aimé-MartinLes délices , la magnificence, voilà ce que vous appelez le bonheur; et moi je crois que n'avoir besoin de rien, c'est la félicité des dieux, et qu'avoir besoin de peu de chose, c'est approcher de ce bonheur suprême.
Source text: archive.orgOriginal · Ancient Greek… ἔοικας, ὦ Ἀντιφῶν, τὴν εὐδαιμονίαν οἰομένῳ τρυφὴν καὶ πολυτέλειαν εἶναι· ἐγὼ δὲ νομίζω τὸ μὲν μηδενὸς δεῖσθαι θεῖον εἶναι, τὸ δʼ ὡς ἐλαχίστων ἐγγυτάτω τοῦ θείου, καὶ τὸ μὲν θεῖον κράτιστον, τὸ δʼ ἐγγυτάτω τοῦ θείου ἐγγυτάτω τοῦ κρατίστου.
Source text: raw.githubusercontent.comIn English · H. G. Dakyns, 1897You, Antiphon, would seem to suggest that happiness consists of luxury and extravagance; I hold a different creed. To have no wants at all is, to my mind, an attribute of Godhead; …
… to have as few wants as possible the nearest approach to Godhead; …
Source text: gutenberg.orgTolstoy’s own version · Путь жизниСладкую еду, богатые одежды, всякую роскошь — вы называете счастьем. А я думаю, что ничего не желать — это самое большое блаженство, и для того, чтобы приблизиться к этому высшему счастью, надо приучить себя нуждаться в немногом.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Xenophon, Memorabilia, I.6.10.
Tolstoy translates the French of Moralistes anciens, Socrates to the sophist Antiphon: "Les délices, la magnificence, voilà ce que vous appelez le bonheur; et moi je crois que n'avoir besoin de rien, c'est la félicité des dieux, et qu'avoir besoin de peu de chose, c'est approcher de ce bonheur suprême." «Наслаждение, роскошь» is "les délices, la magnificence", «блаженство богов» "la félicité des dieux", «нуждаться лишь в небольшом» "avoir besoin de peu de chose", and «этому высшему счастью» "ce bonheur suprême". Two changes: «ничего не желать» (to desire nothing) for "n'avoir besoin de rien" (to need nothing; Xenophon's μηδενὸς δεῖσθαι), and «и потому» (and therefore) joining the clauses. The French had already made Xenophon's "nearest to the divine" (ἐγγυτάτω τοῦ θείου) an approach to "this supreme happiness"; Xenophon's last clause, that the divine is mightiest and what is nearest it nearest the mightiest, is left out, as the French gives it in a sentence of its own. In Путь жизни Tolstoy rewrote the thought («Сладкую еду, богатые одежды, всякую роскошь — вы называете счастьем...»). The signature names Socrates for words Xenophon reports of him.
1. Принуждающий нас силой как бы лишает нас наших прав, и мы потому ненавидим его. Как благодетелей наших, мы любим тех, кто умеет убедить нас. Не мудрый, а грубый, непросвещенный человек прибегает к насилию. Чтобы употребить силу, надо многих соучастников; чтобы убедить, не надо никаких. Тот, кто чувствует достаточно силы в самом себе, чтобы владеть умами, не станет прибегать к насилию: к чему ему устранять человека других взглядов, когда в его же интересе дружеским убеждением привлечь его на свою сторону.
1. Whoever compels us by force deprives us, as it were, of our rights, and therefore we hate him. Those who know how to persuade us we love as our benefactors. It is not the wise but the coarse, unenlightened man who resorts to violence. To use force, one needs many accomplices; to persuade, one needs none. He who feels enough strength in himself to rule minds will not resort to violence: why should he remove a man of other views, when it is in his own interest to win him over by friendly persuasion?
The Conversations of Socrates.
From Xenophon, Memorabilia · reworded by Tolstoy (more).
What changedIn Lévesque’s French, which Tolstoy translates, force is the way of “le puissant dépourvu de lumières,” the powerful man without enlightenment (Dakyns: “him who wields power untempered by reflection”); Tolstoy’s “coarse, unenlightened man” loses the power, “un homme,” a man, becomes “a man of other views,” so the passage turns on dissent, and making him useful by “la douce persuasion,” gentle persuasion, becomes winning him over “by friendly persuasion.”
What Tolstoy read · Les Entretiens mémorables de Socrate, traduits du grec de Xénophon par M. Lévesque, vol. IL’homme violent nous ravit nos droits, & nous le l\aïfsons : nous aimons comme nos bienfaiteurs ceux qui nous perfuadent.
Pour employer la force, il faut un grand nombre de complices ; pour perfuader , il n’en faut aucun.
Celui qui croit avoir afsez de refsources en lui-même pour dominer fur les efprits n’enfanglante pas fes mains : …
… voudroit-il fe défaire d’un homme qu’il eft de fon intérêt de confcrvcr , puifque la douce perfuafion va le lui rendre utile …
Source text: archive.orgOriginal · Ancient Greek… οἱ μὲν γὰρ βιασθέντες ὡς ἀφαιρεθέντες μισοῦσιν, οἱ δὲ πεισθέντες ὡς κεχαρισμένοι φιλοῦσιν. οὔκουν τῶν φρόνησιν ἀσκούντων τὸ βιάζεσθαι, ἀλλὰ τῶν ἰσχὺν ἄνευ γνώμης ἐχόντων τὰ τοιαῦτα πράττειν ἐστίν.
… ἀλλὰ μὴν καὶ συμμάχων ὁ μὲν βιάζεσθαι τολμῶν δέοιτʼ ἂν οὐκ ὀλίγων, ὁ δὲ πείθειν δυνάμενος οὐδενός· καὶ γὰρ μόνος ἡγοῖτʼ ἂν δύνασθαι πείθειν. καὶ φονεύειν δὲ τοῖς τοιούτοις ἥκιστα συμβαίνει· τίς γὰρ ἀποκτεῖναί τινα βούλοιτʼ ἂν μᾶλλον ἢ ζῶντι πειθομένῳ χρῆσθαι;
Source text: raw.githubusercontent.comIn English · H. G. Dakyns, 1897For the victim of violence hates with vindictiveness as one from whom something precious has been stolen, while the willing subject of persuasion is ready to kiss the hand which has done him a service. Hence compulsion is not the method of him who makes wisdom his study, but of him who wields power untempered by reflection.
Once more: the man who ventures on violence needs the support of many to fight his battles, while he whose strength lies in persuasiveness triumphs single-handed, for he is conscious of a cunning to compel consent unaided. And what has such a one to do with the spilling of blood? since how ridiculous it were to do men to death rather than turn to account the trusty service of the living.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Xenophon, Memorabilia, I.2.10–11.
Tolstoy translates the French of Lévesque, which Moralistes anciens (1841) reprints as Entretiens mémorables de Socrate, whence the signature «Беседы Сократа» (Conversations of Socrates), as in June: "L'homme violent nous ravit nos droits, et nous le haïssons: nous aimons comme nos bienfaiteurs ceux qui nous persuadent. Ce n'est pas le sage, c'est le puissant dépourvu de lumières qui a recours à la violence. Pour employer la force, il faut un grand nombre de complices; pour persuader, il n'en faut aucun. Celui qui croit avoir assez de ressources en lui-même pour dominer sur les esprits n'ensanglante pas ses mains: voudroit-il se défaire d'un homme qu'il est de son intérêt de conserver, puisque la douce persuasion va le lui rendre utile?" Kept close: the hatred of the man who takes our rights by force and the love of those who persuade us (Lévesque's "comme nos bienfaiteurs", «как благодетелей наших», for Xenophon's "as having been favoured"), and the many accomplices force needs. Changed: "le puissant dépourvu de lumières" (the powerful man without enlightenment; Xenophon's "those who have strength without judgment") becomes «грубый, непросвещенный человек» (a coarse, unenlightened man), losing the power; "n'ensanglante pas ses mains" (does not stain his hands with blood; Xenophon: such men are least given to killing) becomes «не станет прибегать к насилию» (will not resort to violence); "un homme" (a man) becomes «человека других взглядов» (a man of other views), which makes the passage about dissent; and "la douce persuasion va le lui rendre utile" (gentle persuasion will make him useful to him) becomes «дружеским убеждением привлечь его на свою сторону» (to win him over by friendly persuasion). The 1841 scan lacks these pages (it breaks off in ch. III and resumes at ch. VIII), so the 1782 printing of the same translation is quoted; its text layer reads the long s as f and "haïssons" as "l\aïfsons".
1. Несомненно справедливо, что если бы у меня не было костей и мускулов и других подобных вещей, то я не мог бы делать того, что я считаю справедливым; но было бы совершенно неверно утверждать, что причина того, что я делаю, есть кости и мускулы, а не любовь к благу. Говорить так значит не уметь различать причину от того, что неразрывно связано с причиной. Большинство же людей, идущих ощупью, как в потемках, делают это и называют причиной то, что только сопутствует причине.
1. It is undoubtedly true that if I had no bones and muscles and other such things, I could not do what I consider right; but it would be quite wrong to assert that the cause of what I do is bones and muscles, and not the love of the good. To speak so is not to know how to distinguish the cause from what is inseparably bound up with the cause. Yet most people, groping as if in the dark, do just this, and give the name of cause to what only accompanies the cause.
From Plato, Phaedo · reworded by Tolstoy (more).
What changed“The choice of the best” becomes “the love of the good,” and doing what I resolve (Jowett: “execute my purposes”) becomes doing “what I consider right”; “a very careless and idle mode of speaking” becomes “quite wrong to assert,” and the condition becomes “what is inseparably bound up with the cause.”
Original · Ancient Greek… εἰ δέ τις λέγοι ὅτι ἄνευ τοῦ τὰ τοιαῦτα ἔχειν καὶ ὀστᾶ καὶ νεῦρα καὶ ὅσα ἄλλα ἔχω οὐκ ἂν οἷός τ’ ἦ ποιεῖν τὰ δόξαντά μοι, ἀληθῆ ἂν λέγοι·
… ὡς μέντοι διὰ ταῦτα ποιῶ ἃ ποιῶ, καὶ ταῦτα νῷ πράττων, ἀλλ’ οὐ τῇ τοῦ βελτίστου αἱρέσει, πολλὴ ἂν καὶ μακρὰ ῥᾳθυμία εἴη τοῦ λόγου.
… τὸ γὰρ μὴ διελέσθαι οἷόν τ’ εἶναι ὅτι ἄλλο μέν τί ἐστι τὸ αἴτιον τῷ ὄντι, ἄλλο δὲ ἐκεῖνο ἄνευ οὗ τὸ αἴτιον οὐκ ἄν ποτ’ εἴη αἴτιον· ὃ δή μοι φαίνονται ψηλαφῶντες οἱ πολλοὶ ὥσπερ ἐν σκότει, ἀλλοτρίῳ ὀνόματι προσχρώμενοι, ὡς αἴτιον αὐτὸ προσαγορεύειν.
Source text: raw.githubusercontent.comIn English · Benjamin Jowett, 1871… be said, indeed, that without bones and muscles and the other parts of the body I cannot execute my purposes. But to say that I do as I do because of them, and that this is the way in which mind acts, and not from the choice of the best, is a very careless and idle mode of speaking. I wonder that they cannot distinguish the cause from the condition, which the many, feeling about in the dark, are always mistaking and misnaming.
Source text: gutenberg.orgAnother translation · Платон, «Федон. Разговор», пер. Д. ЛебедеваЕсли бы кто-нибудь сказал, что не имея этого — костей и нерв и всего вообще, что я имею, я не был бы в состоянии делать того, что,нахожу нужным, тот сказал бы истину.
Это значит не быть в состоянии различать, что иное дело — причина, а иное то, без чего причина не была бы причиной.
Ее то, представляется мне, большая часть людей исследует ощупью как бы в темноте, и называя ее чуждым ей именем, выдает за причину совершенно другое.
Source text: ru.wikisource.orgDetails
The words shown were found, word for word, in the saved source text. Plato, Phaedo, 99a–b.
Socrates in prison, on the causes of his sitting there: "If anyone said that without having such things, bones and sinews and whatever else I have, I could not do what I resolved, he would speak the truth; but to say that I do what I do because of them, ... and not by the choice of the best, would be a great and long carelessness of speech. For it is not to be able to distinguish that the real cause is one thing, and another that without which the cause could never be a cause; which the many, feeling about as in the dark, call by a name not its own, as though it were the cause" (99a–b). Tolstoy keeps the argument and its order and changes its terms: «то, что я считаю справедливым» (what I consider just) for τὰ δόξαντά μοι (what I resolved); «любовь к благу» (love of the good) for τῇ τοῦ βελτίστου αἱρέσει (the choice of the best); «было бы совершенно неверно утверждать» (it would be quite wrong to assert) for πολλὴ ἂν καὶ μακρὰ ῥᾳθυμία εἴη τοῦ λόγου (it would be great carelessness of speech); «то, что неразрывно связано с причиной» (what is inseparably bound to the cause) for "that without which the cause could never be a cause"; and «то, что только сопутствует причине» (what only accompanies the cause) for "a name not its own". He leaves out "acting with mind" (νῷ πράττων). «Мускулов» (muscles) is Jowett's word ("bones and muscles"); Plato has νεῦρα (sinews), Lebedev «нерв» (nerves). «Идущих ощупью, как в потемках» (groping as in the dark) is in both Plato (ψηλαφῶντες ... ὥσπερ ἐν σκότει) and Lebedev («исследует ощупью как бы в темноте»). Lebedev's Russian (Posrednik, 1896) is the book in which Tolstoy marked the passages for «Смерть Сократа», the weekly reading after September 22 (Jubilee vol. 42 commentary: «Отметки были сделаны Толстым в книге: Платон «Федон. Разговор», перевод ... Дмитрия Лебедева»); this thought shares its sentence order and its groping in the dark, Jowett its muscles, so which text Tolstoy had before him for it was not established. Lebedev's text as saved reads «что,нахожу нужным».