23Julyиюля · 23-е июля
Усилие есть необходимое условие нравственного совершенствования.
Effort is a necessary condition of moral perfection.
1. Добродетель — в исполнении того, что считаешь своим долгом; но исполнение это никогда не должно превращаться в привычку, а когда привык исполнять то, что считаешь своим долгом, новое требование долга должно возникать из души человека.
1. Virtue lies in fulfilling what you consider your duty; but this fulfilling must never turn into habit, and when you have grown used to fulfilling what you consider your duty, a new demand of duty must arise from a man’s soul.
From Anthropologie in pragmatischer Hinsicht · reworded by Tolstoy .
What changedVirtue as “die moralische Stärke in Befolgung seiner Pflicht,” moral strength in following one’s duty, becomes “fulfilling what you consider your duty,” so the strength drops out, and virtue that must arise “immer ganz neu,” always wholly new, from one’s way of thinking becomes “a new demand of duty” arising “from a man’s soul” once the habit has formed.
What Tolstoy read · Raoul Richter, Kant-AussprücheTugend ist die moralische Stärke in Befolgung seiner Pflicht, die niemals zur Gewohnheit werden, sondern immer ganz neu und ursprünglich aus der Denkungsart hervorgehen soll.
Source text: archive.orgOriginal · GermanDaher kann man die Tugend nicht so erklären: sie sei die Fertigkeit in freien rechtmässigen Handlungen; denn dann wäre sie blos Mechanismus der Kraftanwendung; sondern Tugend ist die moralische Stärke in Befolgung seiner Pflicht, die niemals zur Gewohnheit werden, sondern immer ganz neu und ursprünglich aus der Denkungsart hervorgehen soll.
Source text: archive.orgDetails
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.
2. Как дозоры бдительно сторожат крепость, сторожат и вокруг стены и внутри ее, так и человек должен бодро охранять себя, ни на одно мгновение не упуская себя из вида, в особенности в отношениях с людьми; кто упустит из вида решительную минуту в жизни, тот неминуемо вступит на путь в преисподнюю.
2. As sentries vigilantly guard a fortress, guarding it both around the wall and within, so a man must guard himself wakefully, not losing sight of himself for a single moment, especially in his dealings with people; whoever loses sight of the decisive moment in life will inevitably set out on the road to the underworld.
From Dhammapada · reworded by Tolstoy .
What changedTo guarding oneself, “not losing sight of himself for a single moment,” the Circle adds “especially in his dealings with people.”
Original · PaliNagaraṁ yathā paccantaṁ, …
Evaṁ gopetha attānaṁ, …
… khaṇo vo mā upaccagā; …
… nirayamhi samappitā.
Source text: raw.githubusercontent.comIn English · F. Max Müller, 1881315. Like a well-guarded frontier fort, with defences within and without, so let a man guard himself. Not a moment should escape, for they who allow the right moment to pass, suffer pain when they are in hell.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньКак дозоры бдительно сторожат крепость, сторожат и вокруг стены и внутри ее, так и человек должен бодро охранять себя, ни одно мгновение не упуская из вида; кто упустит из вида решительную минуту в жизни, тот неминуемо вступит на путь в преисподнюю.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Dhammapada, v. 315 (Nirayavagga).
Tolstoy's 1903 version (Thoughts of Wise Men, 23 June; Gerasimov's Russian Dhammapada of 1898, not found online, behind it), with a clause added for the Circle: «ни на одно мгновение не упуская себя из вида, в особенности в отношениях с людьми» (never for a moment losing sight of himself, especially in dealings with people). The verse: as a border city is guarded within and without, so guard yourselves; let not the moment pass you by, for those who let it pass grieve, consigned to hell (Müller: 'Like a well-guarded frontier fort, with defences within and without, so let a man guard himself. Not a moment should escape, for they who allow the right moment to pass, suffer pain when they are in hell'). In the Russian the guarded city becomes sentries watching a fortress («как дозоры бдительно сторожат крепость»), 'the moment' becomes «решительную минуту в жизни» (the decisive moment in life), and grieving in hell becomes «неминуемо вступит на путь в преисподнюю» (will surely set out on the road to the underworld). Only the clause about dealings with people is new in the Circle.
3. Безнадежно положение того, кто в своих невзгодах упрекает не себя, а судьбу, утверждая этим свое самодовольство.
«Мы были бы добры и кротки, если бы нас не раздражали; мы были бы набожны, если бы не были так заняты. Я был бы терпелив, если бы был здоров; я бы удивил мир, если бы я имел известность».
Если мы не можем сделать добрым, святым то положение, в котором мы находимся, то мы никакое положение не сделаем добрым и святым.
Затруднения нашего положения даны нам для того, чтобы мы сгладили, уничтожили их своей добротой и твердостью; мрачность нашего положения дана нам для того, чтобы мы осветили ее божественным светом внутренней, духовной работы; горести — для того, чтобы мы терпеливо и доверчиво переносили их; опасности — для того, чтобы мы проявили наше мужество; искушения — для того, чтобы мы победили их нашей верою.
3. Hopeless is the situation of one who in his misfortunes reproaches not himself but fate, thereby affirming his own self-satisfaction.
“We would be kind and meek if we were not provoked; we would be devout if we were not so busy. I would be patient if I were well; I would astonish the world if I had fame.”
If we cannot make the situation in which we find ourselves good, holy, we will make no situation good and holy.
The difficulties of our situation are given us so that we may smooth them away, do away with them, by our goodness and firmness; the gloom of our situation is given us so that we may light it up with the divine light of inner, spiritual work; sorrows — so that we may bear them patiently and trustingly; dangers — so that we may show our courage; temptations — so that we may overcome them by our faith.
From Endeavours after the Christian Life · reworded by Tolstoy .
What changedThe discontent “that quarrels with its tools instead of with its skill” becomes the state of one who “reproaches not himself but fate”; the obstructions to be heaved away “by the concurrent touch of a holy spirit, and labor of strenuous will” are smoothed away “by our goodness and firmness,” and the gloom to be tinted “with some celestial light” is lit “with the divine light of inner, spiritual work.”
What Tolstoy read · James Martineau: Passages from his Writings, selected by C. G. Howland, in Unity Church-…Wretched and barren is the discontent that quarrels with its tools instead of with its skill; and by criticising Providence manages to keep up complacency with self. How gentle should we be, if we were not provoked; how pious, if we were not busy; the sick would be patient, only he is not in health; the obscure would do great things, only he is not conspicuous !
Of nothing may we be more sure than this; that, if we cannot sanctify our present lot, we could sanctify no other.
Source text: archive.orgMartineau’s own wordsWretched and barren is the discontent that quarrels with its tools instead of with its skill; and, by criticizing Providence, manages to keep up complacency with self.
How gentle should we be, if we were not provoked ; how pious, if we were not busy ; the sick would be patient, only he is not in health; the obscure would do great things, only he is not conspicuous !
… if we cannot sanctify our present lot, we could sanctify no other.
The obstructions of that lot are given for us to heave away by the concurrent touch of a holy spirit, and labor of strenuous will; its gloom, for us to tint with some celestial light ; its mysteries are for our worship; its sorrows for our trust; its perils for our courage ; its temptations for our faith.
Source text: archive.orgTolstoy’s own version · Путь жизниБезнадежно положение того, кто в своих невзгодах упрекает не себя, а судьбу, утверждая этим свое самодовольство.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Endeavours after the Christian Life (1843–47): The Kingdom of God within Us, and Lo! God is Here!, New edition (Boston: James Munroe, 1858), p. 120 (The Kingdom of God within Us) and p. 344 (Lo! God is Here!).
Two passages from two sermons, joined as Unity's Martineau number of 1886 joins them under 'One's Lot' (What Tolstoy read; April found its Martineau there too). The first is reworded: 'Wretched and barren is the discontent that quarrels with its tools instead of with its skill; and, by criticizing Providence, manages to keep up complacency with self' becomes 'Hopeless is the position of one who in his misfortunes reproaches fate, not himself, thereby affirming his self-satisfaction': the image of the tools and the skill is gone. The four examples become a quotation in the first person: 'How gentle should we be, if we were not provoked; how pious, if we were not busy' is close ('we would be kind and meek if we were not irritated'); 'the sick would be patient, only he is not in health' becomes 'I would be patient if I were well'; 'the obscure would do great things, only he is not conspicuous' becomes 'I would astonish the world if I had fame'. 'if we cannot sanctify our present lot, we could sanctify no other' becomes 'If we cannot make good and holy the position we are in, we shall make no position good and holy' (sanctify becomes 'make good, holy'). Left out: 'Our heaven and our Almighty Father are there or nowhere' and 'its mysteries are for our worship'. 'The obstructions of that lot are given for us to heave away by the concurrent touch of a holy spirit, and labor of strenuous will' becomes 'given us that we may smooth and destroy them by our kindness and firmness'; 'its gloom, for us to tint with some celestial light' becomes 'that we may light it with the divine light of inner, spiritual work'; 'its sorrows for our trust' becomes 'that we may bear them patiently and trustingly'; 'its perils for our courage; its temptations for our faith' are close. Tileston's Daily Strength for Daily Needs prints the two passages apart (28 August and 23 December); only Unity joins them. Tolstoy reprinted the Circle's text in «На каждый день» (27 May) and in Путь жизни (Tolstoy's other version). The Jubilee name index refers «Мартино» in vol. 41 to Harriet Martineau («Мартино Гэрриэт»); the author is James, as May found. No printable.
4. Как жестоко ошибаются те, которые думают, что они могут жить высокой духовной жизнью в то время, как тела их коснеют в праздности и роскоши. Тело всегда первый ученик души.
4. How cruelly mistaken are those who think that they can live a high spiritual life while their bodies grow torpid in idleness and luxury. The body is always the soul’s first disciple.
From Journal, 21 June 1840, as printed in Summer, ed. H. G. O. Blake · reworded by Tolstoy .
What changedThose who “strive with their minds” become those who think they “can live a high spiritual life,” so mental effort becomes the spiritual life, and “The body is the first proselyte the soul makes” gains “always.”
What Tolstoy read · Every Day with Thoreau, in The Coming DayThey are fatally mistaken who think, while they strive with their minds, they may suffer their bodies to stagnate in luxury or sloth.
The body is the first proselyte the soul makes.
Source text: archive.orgThoreau’s own wordsA man is never inspired unless his body is also.
They are fatally mistaken who think while they strive with their minds …
… that they may suffer their bodies to stagnate in luxury or sloth. The body is the first proselyte the soul makes.
Source text: archive.orgTolstoy’s own version · Путь жизниКакая страшная ошибка думать, что души людей могут жить высокой духовной жизнью в то время, как тела их остаются в праздности и роскоши! Тело всегда первый ученик души.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Journal, 21 June 1840, as printed in Summer, ed. H. G. O. Blake (Boston, 1884), Summer (1884), pp. 197–198, the entry for 21 June 1840.
Changed in two places. 'They are fatally mistaken who think, while they strive with their minds, they may suffer their bodies to stagnate in luxury or sloth' becomes 'How cruelly mistaken are those who think that they can live a high spiritual life while their bodies stagnate in idleness and luxury' (Как жестоко ошибаются те, которые думают, что они могут жить высокой духовной жизнью в то время, как тела их коснеют в праздности и роскоши): 'strive with their minds' becomes 'live a high spiritual life'. 'The body is the first proselyte the soul makes' becomes 'The body is always the soul's first disciple' (Тело всегда первый ученик души), adding 'always'. The Coming Day's calendar prints the two sentences under March 11, without the entry's opening ('A man is never inspired unless his body is also') and with the two sentences that follow it (What Tolstoy read). Tolstoy used them again in Путь жизни (1910; Tolstoy's own version). No printable.
5. Ничто не будет зачтено человеку, а только его усилие. Только в своем усилии человек является в своем истинном свете.
5. Nothing will be credited to a man but his effort. Only in his effort does a man appear in his true light.
From Qur'an, Sura 53 · reworded by Tolstoy .
What changedThe promise that “his efforts shall at last be seen in their true light,” at the reckoning, becomes “Only in his effort does a man appear in his true light”: the effort becomes the place where the man is seen truly.
What Tolstoy read · The Sacred AnthologyNothing shall be reckoned to a man but that for …
And his efforts shall at last be seen in their true light.
Source text: archive.orgOriginal · Arabicوَأَن لَّيۡسَ لِلۡإِنسَٰنِ إِلَّا مَا سَعَىٰ
وَأَنَّ سَعۡيَهُۥ سَوۡفَ يُرَىٰ
Source text: ar.wikisource.orgIn English · J. M. Rodwell, 1861And that nothing shall be reckoned to a man but that for which he hath made efforts: …
And that his efforts shall at last be seen in their true light: …
That then he shall be recompensed with a most exact recompense, …
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Qur'an, Sura 53 (al-Najm, The Star), 53:39-40; Conway (1874), no. CCCXIX, The Prophet, p. 213, margin 'The Star'.
Two verses of Sura 53 in Rodwell's English (1861), through Conway, who sets them as two sayings: 'Nothing shall be reckoned to a man but that for which he hath made efforts; And his efforts shall at last be seen in their true light.' Tolstoy keeps the first close («Ничто не будет зачтено человеку, а только его усилие») and changes the second: the Qur'an's promise that a man's striving will be seen, at the reckoning the next verse names ('That then he shall be recompensed with a most exact recompense'), becomes «Только в своем усилии человек является в своем истинном свете» (only in his effort does a man appear in his true light). In the Qur'an the efforts are what will be seen; in Tolstoy the effort is where the man is seen truly. The Arabic: 'man has nothing but what he strove for, and his striving will be seen' (saʿy, striving). Not in Thoughts of Wise Men (1903).
Мы сердимся на обстоятельства, огорчаемся, хотим изменить их; а между тем все возможные обстоятельства суть не что иное, как указания того, в каких положениях как нужно действовать. Ты здоров — делай усилие, чтобы употребить на служение людям твои силы; ты болен — делай усилие не мешать людям твоей болезнью. Ты богат — делай усилие избавиться от богатства; ты беден — делай усилие не требовать ничего от людей. Ты обижен — делай усилие любить своих обидчиков. Ты обидел — делай усилие уничтожить сделанное тобою зло.
We are angry at circumstances, we grieve, we want to change them; and yet all possible circumstances are nothing other than indications of how we must act in each situation. You are healthy — make an effort to use your strength in serving people; you are ill — make an effort not to trouble people with your illness. You are rich — make an effort to rid yourself of your wealth; you are poor — make an effort to demand nothing of people. You have been wronged — make an effort to love those who wronged you. You have wronged someone — make an effort to undo the evil you have done.
Tolstoy TodayТолстой сегодня · tolstoytoday.org/july/23