William M. SalterУильям Солтер
4 passagesотрывков: 4
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. Положим, что я спас утопающего, но перед этим я выговорил у него большую часть его собственности. Тут, очевидно, услуга за услугу. Он ценит свою жизнь дороже своей собственности. Но что сказать о таком уговоре? А между тем так отбирается собственность людей, потому что миллионы людей владеют или самым малым или ничтожным, и им за их труды, т. е. за их собственность, дают средства существования.
4. Suppose I saved a drowning man, but before doing so I had made him promise me the greater part of his property. Here, evidently, it is service for service. He values his life more highly than his property. But what is to be said of such an agreement? And yet this is how people’s property is taken from them, because millions of people own either the very least or a mere trifle, and in return for their labors, that is, for their property, they are given the means of existence.
From Ethical Religion · reworded by Tolstoy (more).
What changedTolstoy adds that the millions are given the means of existence “in return for their labors, that is, for their property,” spelling out Salter’s point that “strength of hand and limb” is all they own; “the bare means of subsistence” loses “bare.”
What Tolstoy read · The Message of Man: A Book of Ethical Scriptures, gathered by Stanton CoitSuppose that I succour a drowning man, …
So there are those who take the possessions of men to-day ; for myriads possess little or nothing but strength of hand or limb, …
Source text: archive.orgSalter’s own wordsSuppose that I succor a drowning man, and before doing so, exact of him the greater part of his possessions.
That is undoubtedly service for service ; his life he plainly values more than his possessions.
So there are those who take the possessions of men to-day, often the entire possessions, — for myriads possess little or nothing but strength of hand and limb, — and in return give them but the bare means of subsistence.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Ethical Religion (1889), 'Does the Ethics of Jesus Satisfy?', pp. 216–217 of the Boston printing (Roberts Brothers, 1889), on the claim that the present industrial order always means 'service for service'.
Close in the first three sentences, recast in the last. Tolstoy follows Coit's abridgement, which leaves out Salter's 'often the entire possessions' and turns 'give them but the bare means of subsistence' into 'are given but the bare means' (Coit notes '"are given" sub. "give them"'). The man saved from drowning, 'service for service', and his life valued above his possessions are kept; 'what should you say of my exaction?' becomes 'what is to be said of such a bargain?' (о таком уговоре). 'So there are those who take the possessions of men to-day' becomes 'And yet this is how people's property is taken'; 'myriads possess little or nothing but strength of hand or limb' becomes 'millions own either very little or next to nothing'; and Tolstoy adds that they are given the means of subsistence 'for their labour, that is, for their property' (за их труды, т. е. за их собственность), which carries Salter's point that hand and limb are all they own. 'Bare' is left out. Coit's chapter has three verses of Ruskin just before (vv. 11–13). «Сольтер» is William Mackintire Salter, as Coit's signature shows; the Jubilee name index takes him for «Солтер Самуил (ум. 1778)», an English divine, which does not fit. No printable.
1. Нет никакого нравственного закона, если я не могу исполнять его. Люди говорят: мы рождены эгоистами, скупыми, похотливыми и не можем быть иными.
Нет, мы можем. Первое дело — сердцем почувствовать, чем мы должны быть. И это чувство даст нам силу.
1. There is no moral law if I cannot fulfill it. People say: we were born selfish, miserly, lustful, and cannot be otherwise.
No, we can. The first thing is to feel with the heart what we ought to be. And that feeling will give us strength.
From Ethical Religion · close to the original (more).
What Tolstoy read · Stanton Coit, The Message of Man… avaricious, lustful, and cannot be otherwise. We can be !
Source text: archive.orgSalter’s own wordsThere is no duty if I cannot perform it. And as duty exists and charms and binds me, I know I can do it.
Men say we are born selfish, avaricious, lustful, and cannot be otherwise. You can be ; and the first thing is to feel in your heart of hearts that you ought to be, — and the iron weight of that obligation felt in your inmost soul will transform you and give you its iron strength.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Ethical Religion (1889), p. 312 (1889 ed.); Coit, The Message of Man, ch. 'We have the power to do right', vv. 9-11.
Faithful in substance, via Coit (who has 'We can be!' for Salter's 'You can be'); Tolstoy says 'moral law' for 'duty' and shortens the last clause to 'this feeling will give us strength'. Coit gives Salter as: 'There is no duty if I cannot perform it. Men say we are born selfish, avaricious, lustful, and cannot be otherwise. We can be! And the first thing is to feel in our heart of hearts that we ought to be, and the iron weight of that obligation will transform us and give us its iron strength.'
6. Если мы будем признавать то, что вещи не могут быть иными, чем они есть, мы делаемся участниками той силы, которая удерживает мир в его прежнем состоянии.
Если же мы не покоряемся, мы становимся частью тех сил, которые изменяют вещи.
6. If we think things cannot be different from what they are, we but add so much to the dead inertia of the world, which keeps them as they are; while if we will not succumb, we may be part of the very forces that will help to make things different.
From William Mackintire Salter, Ethical Religion · close to the original (more).
Tolstoy’s version, in EnglishIf we accept that things cannot be other than they are, we become sharers in the force that keeps the world in its old state. But if we do not submit, we become part of the forces that change things.
What Tolstoy read · Stanton Coit, The Message of ManIf we think things cannot be different from what they arc, we but add so much to the dead inertia of the world, which keeps them as they arc ; while if we will not succumb wc may …
W. M. Salter. / 'i^wn, p. 155.
Source text: archive.orgSalter’s own wordsIt is a great temptation to settle down to the idea that as things are and have been so they must be.
If we think things cannot be different from what they are, we but add so much to the dead inertia of the world, which keeps them as they are ; while if we will not succumb, we may be part of the very forces that will help to make things different.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. William Mackintire Salter, Ethical Religion (1889), "The Rights of Labor"; in Stanton Coit, The Message of Man (1902), ch. LXXIV "Outward nature although indifferent to morality may be enlisted on the side of Right", v. 15, Ethical Religion p. 155 (1889 ed.); Coit ch. LXXIV, v. 15.
Close: one sentence, split by Tolstoy into two paragraphs at the semicolon. "We but add so much to the dead inertia of the world, which keeps them as they are" becomes "we become participants in the force that holds the world in its former state"; "we may be part of the very forces that will help to make things different" becomes "we become part of the forces that change things". Coit quotes the sentence unchanged and is the likely intermediary, as in November (11-11.1). The Jubilee name index takes «Сольтер» for Samuel Salter (d. 1778); the author is William Mackintire Salter (1853-1931) of the Chicago Ethical Society, and Tolstoy's name is right. Salter's own sentence is printed here.
Translation note. Tolstoy kept the author’s words closely, so the author’s own English is printed here (ruling 1); Tolstoy’s Russian, translated, is in the source panel.
2. Я вижу новую религию, основанную на доверии к человеку; призывающую к тем нетронутым глубинам, которые живут в нас; проповедующую то, что человек может любить добро без мысли о награде, то, что божественное начало живет в человеке.
2. I see a new religion, founded on trust in man; appealing to those untouched depths that live within us; preaching that man can love the good without thought of reward, that the divine principle lives in man.
From William Mackintire Salter, Ethical Religion · close to the original (more).
What Tolstoy read · Stanton Coit, The Message of ManI see a new religion arising, basing itself on trust in man : calling to the hitherto unstirred depths of loyalty in him, — believing that he can love the good without thought of a reward, that the heaven of principle can reign in the human breast.
W. M. Salter'. Ethical Rtligion, p. 40.
Source text: archive.orgSalter’s own wordsI see a new religion arising, basing itself on trust in man ; calling to the hitherto unstirred depths of loyalty in him, — believing that he can love the good without thought of a reward, that he can rise superior to the motives that ordinarily determine men, that the heaven of principle can rule in the human breast.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. William Mackintire Salter, Ethical Religion (1889), "The Ideal Element in Morality"; in Stanton Coit, The Message of Man (1902), ch. LXXXIX "We do not need the hope of Heaven or fear of Hell", v. 2, Ethical Religion p. 40 (1889 ed.); Coit ch. LXXXIX, v. 2.
Close, lightly changed, via Coit: Tolstoy has Coit's abridgment, without Salter's clause "that he can rise superior to the motives that ordinarily determine men". "The hitherto unstirred depths of loyalty in him" becomes "those untouched depths that live in us" ("loyalty" is dropped); "believing" becomes "preaching"; and the last clause, "that the heaven of principle can rule in the human breast" (Coit: "reign"), becomes "that the divine principle lives in man", which leans Salter's ethical sense toward the religious.