12Julyиюля · 12-е июля
Основание любви есть сознание каждым человеком единства духовного начала, живущего во всех людях.
The foundation of love is each person’s consciousness of the unity of the spiritual principle that lives in all people.
1. Всё, что вносит единение между людьми, есть благо и красота; всё, что их разъединяет, — зло и уродство. Все люди знают эту истину. Она запечатлена в нашем сердце.
1. Everything that brings union among people is good and beautiful; everything that disunites them is evil and ugly. All people know this truth. It is imprinted on our hearts.
2. Какое ужасное страдание — знать, что я страдаю и лишаюсь жизни не от завала горы, не от бактерии, а от людей, от братьев, которые должны бы любить и которые вот ненавидят меня, если заставляют страдать! Это чувство подобно тому, которое должен испытывать самоубийца.
2. What terrible suffering it is to know that I am suffering and losing my life not from a rockslide, not from bacteria, but from people, from brothers who ought to love, and who, it turns out, hate me, since they make me suffer! This feeling is like the one a suicide must experience.
3. Нет такого дурного дела, за которое был бы наказан только тот, кто его сделал. Мы не можем так уединиться, чтобы то зло, которое есть в нас, не распространялось. Наши дела, как наши дети: они живут и действуют независимо от нашей воли.
3. There is no evil deed for which only the one who did it is punished. We cannot so isolate ourselves that the evil which is in us does not spread. Our deeds are like our children: they live and act independently of our will.
From Adam Bede · joined by Tolstoy from several places .
What Tolstoy read · The Message of Man: A Book of Ethical Scriptures, gathered by Stanton CoitThere is no sort of wrong deed of which a man can bear the punishment alone. We cannot isolate ourselves, and say that the evil which is in us shall not spread. Our deeds are like children that are born to us ; they live and act apart from our own will.
Source text: archive.orgGeorge Eliot’s own wordsThere is no sort of wrong deed of which a man can bear the punishment alone; you can’t isolate yourself and say that the evil which is in you shall not spread.
Source text: gutenberg.orgRomolaBut our deeds are like children that are born to us; they live and act apart from our own will.
Source text: gutenberg.orgTolstoy’s own version · Путь жизниНет такого дурного дела, за которое был бы наказан только тот, кто его сделал. Мы не можем так уединиться, чтобы то зло, которое есть в нас, не переходило на других людей.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Adam Bede (1859), ch. XLI; Romola (1862–63), ch. XVI, Adam Bede, ch. XLI 'The Eve of the Trial', Mr. Irwine to Adam; Romola, ch. XVI 'A Florentine Joke', the narrator on Tito.
Two novels joined, as Coit's The Message of Man (1902) joins them in one verse (What Tolstoy read): the first two sentences from Adam Bede, where Mr. Irwine speaks to Adam ('you can't isolate yourself'), the third from the narrator of Romola. Coit puts Irwine's words in the first person plural, 'We cannot isolate ourselves, and say that the evil which is in us shall not spread', and Tolstoy has the plural too (Мы не можем так уединиться). Against Coit, Tolstoy is close, with two changes: 'There is no sort of wrong deed of which a man can bear the punishment alone' becomes 'There is no bad deed for which only the one who did it would be punished'; 'Our deeds are like children that are born to us' becomes 'Our deeds are like our children'. Tolstoy used the thought again, enlarged ('our deeds, both good and evil'), in «На каждый день» (3 June), in «Для души» (1909, section III, no. 4, Jubilee vol. 40, where the second sentence becomes 'We cannot make it so that our evil deeds do not pass to other people'), and in Путь жизни (Tolstoy's other version). No printable: Coit joined two novels and changed Eliot's person.
4. Я до такой степени убежден, что человек всё делает из собственной выгоды (понимая это слово надлежащим образом), что верю, что это так же необходимо для мировой жизни, как чувствительность для сохранения жизни тела. Наша «первопричина» так мудро сумела связать интересы одной части с интересами других, что мы не можем сделать себе истинного добра иначе, как сделав его ближнему.
4. I am so convinced that man does everything for his own advantage (understanding this word in its proper sense) that I believe it to be as necessary for the life of the world as sensitivity is for preserving the life of the body. Our “first cause” has so wisely contrived to bind the interests of one part to the interests of the others that we cannot do ourselves true good except by doing it to our neighbor.
From Vermischte Schriften, vol. I · reworded by Tolstoy .
What changedOur advantage, which “so sehr oft,” so very often, cannot be gained “ohne tausend glücklich zu machen,” without making a thousand happy, becomes a rule: “we cannot do ourselves true good except by doing it to our neighbor”; “zur Erhaltung der Welt,” for the preservation of the world, becomes “for the life of the world.”
Original · GermanIch bin ſo ſicher uͤberzeugt, daß der Menſch alles ſeines Vortheils wegen (die— ſes Wort gehoͤrig verſtanden) thut, daß ich glaube, es iſt zur Erhaltung der Welt fo nöthig, als die Empfindlichkeit zur Erz haltung des Koͤrpers.
Vortheil ſo ſehr oft nicht erhalten werden kann, ohne tauſend gluͤcklich zu machen, und unſere erſte Urſache das Intereſſe eines Theils ſo weislich mit dem Intereſſe vieler andern zu verbinden gewußt hat.
Source text: archive.orgTolstoy’s own version · На каждый деньЯ вижу это из того, что очень часто человек не может достигнуть своей цели, не осчастливив тысячи других людей. Так мудро сумело то Начало, которое произвело нас, связать интересы всех существ между собою.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Vermischte Schriften, vol. I (1800), Bemerkungen vermischten Inhalts, 3: Moralische Bemerkungen, Vermischte Schriften I (Göttingen, 1800), pp. 198–199.
The second half of a remark of Lichtenberg's, its first sentence closely and its last recast. Kept: I am so surely convinced that man does everything for his own advantage (the word rightly understood) that I believe it is as necessary to the preservation of the world as sensibility to the preservation of the body; Tolstoy has «для мировой жизни» (for the life of the world) for “zur Erhaltung der Welt” (for the preservation of the world). Changed: “Genug daß unser Vortheil so sehr oft nicht erhalten werden kann, ohne tausend glücklich zu machen, und unsere erste Ursache das Interesse eines Theils so weislich mit dem Interesse vieler andern zu verbinden gewußt hat” (enough that our advantage so very often cannot be gained without making a thousand happy, and that our first cause has known how to join the interest of one part so wisely with that of many others) becomes «Наша «первопричина» так мудро сумела связать интересы одной части с интересами других, что мы не можем сделать себе истинного добра иначе, как сделав его ближнему» (our “first cause” has so wisely joined the interests of one part with those of others that we cannot do ourselves true good except by doing it to our neighbor): “so very often” becomes always, the thousand made happy become the neighbor, and advantage becomes «истинное добро» (true good). Left out: the remark's opening, that it is useful for the philosopher to know that men do everything from interest, but he must not act on it. «На каждый день» (tolstoy block) keeps the thousand made happy. The Jubilee commentary (vol. 42) records that Tolstoy dictated his own translation of some of the Circle's Lichtenberg thoughts on 20 February 1905. The first edition stands in for Tolstoy's Ausgewählte Schriften (1879), as in earlier months; its OCR reads “fo” for “so” and breaks “Erhaltung” as “Erz haltung”, and a page number falls inside the second sentence, so its excerpt begins after it. No public-domain English was found.
5. Никто один не может достигнуть истины; только камень за камнем, с участием всех, миллионами поколений, от праотца Адама и до нашего времени, воздвигается тот храм, который должен быть достойным жилищем великого бога.
5. No one can attain the truth alone; only stone by stone, with all taking part, through millions of generations, from our forefather Adam down to our own time, is that temple raised which must be a worthy dwelling for the great God.
6. Жизнь человека есть самодвижущийся круг, который из бесконечно малого расходится во все стороны, в новые и всё большие круги, не имеющие конца.
6. The life of man is a self-moving circle which, from the infinitely small, spreads out on all sides into new and ever larger circles that have no end.
From Circles, in Essays, First Series · close to the original .
Emerson’s own wordsThe life of man is a self-evolving circle, which, from a ring imperceptibly small, rushes on all sides outwards to new and larger circles, and that without end.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Circles, in Essays, First Series (1841), Early in the essay, after 'He can only be reformed by showing him a new idea which commands his own'.
A close translation of the whole sentence: 'The life of man is a self-moving circle which from the infinitely small spreads out on all sides into new and ever greater circles that have no end' (Жизнь человека есть самодвижущийся круг, который из бесконечно малого расходится во все стороны, в новые и всё большие круги, не имеющие конца). The one difference is the translator's: 'from a ring imperceptibly small' becomes 'from the infinitely small'. Faithful to the English: printable offered; a reviewer may judge that difference enough to keep Tolstoy's version.
Translation note. The Russian italic is broken only at the commas; it is set here as one span.
7. Всякое неподдельное благодеяние, всякая вполне и поистине бескорыстная помощь, имеющая, стало быть, в виду исключительно чужую нужду, оказывается, строго говоря, при исследовании дела до последних основ, поступком таинственным и необъяснимым, потому что вытекает из таинственного сознания единства всего существующего и не поддается никакому иному объяснению. В самом деле, подать хотя бы милостыню, не имея в виду, даже в отдаленных соображениях, ничего другого, как только уменьшить нужду, давящую другого, — возможно лишь потому, что подающий познает, что то, что является ему сейчас под видом того жалкого нищего, есть он же сам, потому что он узнает свое собственное существо само по себе в этом ином, чуждом явлении.
7. Every genuine benefaction, all help wholly and truly disinterested, having in view, therefore, solely the need of another, proves, strictly speaking, when the matter is examined down to its last foundations, to be a mysterious and inexplicable act, because it springs from a mysterious consciousness of the unity of all that exists and yields to no other explanation. Indeed, to give even alms, having nothing else in view, even in the remotest consideration, than only to lessen the need that weighs on another, is possible only because the giver knows that what appears to him now in the guise of that wretched beggar is he himself, because he recognizes his own being, as it is in itself, in this other, alien appearance.
From Preisschrift über die Grundlage der Moral · reworded by Tolstoy .
What changed“A piece of mysticism put into practice” drops out, and the knowledge “that constitutes the essence of whatever is mystical” is named: the act “springs from a mysterious consciousness of the unity of all that exists”; the giver’s own self, “clad in the garments of suffering” (Schopenhauer: “unter jener traurigen Gestalt,” in that sad form), appears “in the guise of that wretched beggar.”
What Tolstoy read · Julius Frauenstädt, Arthur Schopenhauer: Lichtstrahlen aus seinen WerkenJede ganz lautere Wohlthat, jede völlig und wahrhaft uneigennützige Hülfe, welche, als ſolche, ausſchließlich die Noth des Andern zum Motiv hat, iſt, wenn wir bis auf den letzten Grund forſchen, eigentlich eine myfteriöfe Handlung, eine praktiſche Moftik, ſofern ſie zuletzt aus der ſelben Erkenntniß, die das Weſen aller eigentlichen Myſtik ausmacht, entſpringt und auf keine andere Weiſe mit Wahrheit erklärbar iſt.
Source text: archive.orgOriginal · German… uneigennützige Hülfe, welche, als ſolche, ausſchließlich die Noth des Andern zum Motiv hat, iſt, wenn wir bis auf den letzten Grund forſchen, eigentlich eine myſteriöſe Handlung, eine prak— tiſche Myſtik, ſofern ſie zuletzt aus der ſelben Erkenntniß, die das Weſen aller eigentlichen Myſtik ausmacht, entſpringt und auf keine andere Weiſe mit Wahrheit erklärbar iſt.
Denn daß Einer auch nur ein Almoſen gebe, ohne dabei auf die entfern⸗ teſte Weiſe etwas Anderes zu bezwecken, als daß der Mangel, welcher den Andern drückt, gemindert werde, iſt nur möglich, ſofern er erkennt, daß er ſelbſt es iſt, was ihm jezt unter jener traurigen Geſtalt erſcheint, alſo daß er ſein eigenes Weſen an ſich in der fremden Erſcheinung wiedererkenne.
Source text: archive.orgIn English · Arthur Brodrick Bullock, 1903Every purely beneficent act all help entirely and genuinely unselfish, being, as such, exclusively inspired by another's distress, is, in fact, if we probe the matter to the bottom, a dark enigma, a piece of mysticism put into practice; inasmuch as it springs out of, and finds its only true explanation in, the same higher knowledge that constitutes the essence of whatever is mystical.
For how, otherwise than metaphysically, are we to account for even the smallest offering of alms made with absolutely no other object than that of lessening the want which afflicts a fellow-creature?
Such an act is only conceivable, only possible, in so far as the giver =knows= that it is his very self which stands before him, clad in the garments of suffering; in other words, so far as he recognises the essential part of his own being, under a form not his =own=.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Preisschrift über die Grundlage der Moral (1840), § 22, Die beiden Grundprobleme der Ethik, 2nd ed. (Leipzig, 1860), p. 273; Lichtstrahlen, pp. 192–193; Bullock, The Basis of Morality, Part IV, ch. II.
Schopenhauer's two sentences, the second closely, the first with its mysticism recast. Schopenhauer: every wholly pure benefaction, every entirely unselfish help that has another's need alone as its motive, is, if we search to the last ground, “eigentlich eine mysteriöse Handlung, eine praktische Mystik, sofern sie zuletzt aus derselben Erkenntniß, die das Wesen aller eigentlichen Mystik ausmacht, entspringt” (in truth a mysterious act, a practical mysticism, in that it springs in the end from the same knowledge that makes up the essence of all true mysticism). Tolstoy: «поступком таинственным и необъяснимым, потому что вытекает из таинственного сознания единства всего существующего» (a mysterious and inexplicable act, because it flows from the mysterious consciousness of the unity of all that exists): “a practical mysticism” goes, and the knowledge behind all mysticism is named as the consciousness of the unity of all that exists, which is what Schopenhauer means by it in § 22. He adds «стало быть» (therefore) and «строго говоря» (strictly speaking). In the second sentence “unter jener traurigen Gestalt” (in that sad form) becomes «под видом того жалкого нищего» (in the guise of that wretched beggar), and “also daß” (that is, so that) becomes «потому что» (because). The 1860 edition's page break falls inside the first sentence, so its excerpt begins after it; Lichtstrahlen (intermediary) prints the first sentence whole, its OCR reading “myfteriöfe” and “Moftik”. Bullock's English expands the passage.
Мы внешне отделены и внутренно связаны со всеми живыми существами.
Некоторые из колебаний духовного мира мы чувствуем, некоторые еще не дошли до нас, но они идут, как идут колебания света от звезд, еще невидимых для нашего глаза.
We are outwardly separate from, and inwardly bound up with, all living beings.
Some of the vibrations of the spiritual world we feel; some have not yet reached us, but they are coming, as the vibrations of light come from stars still invisible to our eye.
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