18Juneиюня · 18-е июня
Сознание долга дает нам сознание божественности нашей души, и, наоборот, сознание божественности нашей души дает нам сознание долга.
The consciousness of duty gives us the consciousness of the divinity of our soul, and, conversely, the consciousness of the divinity of our soul gives us the consciousness of duty.
1. В нашей душе есть нечто такое, что мы, если обратим на него как следует внимание, будем всегда наблюдать с величайшим удивлением (а где удивление законно, там оно в то же время действует на нашу душу возвышающе), — это нечто — первоначальные нравственные наклонности, заложенные в нас.
1. There is something in our soul which, if we give it due attention, we shall always regard with the greatest wonder (and where wonder is legitimate, it at the same time has an elevating effect on our soul) — this something is the original moral dispositions implanted in us.
Kant.
From Die Religion innerhalb der Grenzen der bloßen Vernunft · close to the original .
Original · GermanEines ist in unserer Seele, welches, wenn wir es gehörig ins Auge fassen, wir nicht aufhören können, mit der höchsten Verwunderung zu betrachten, und wo die Bewunderung rechtmäßig, zugleich auch seelenerhebend ist; und das ist: die ursprüngliche moralische Anlage in uns überhaupt.
Source text: archive.orgIn English · J. W. Semple, 1838One thing, however, there is, which, when rightly apprehended, never ceases to transfix the soul with the highest possible admiration, and where such admiration is not only just, but does likewise clarify and exalt the soul — and that is the originary substratum for morality itself.
Source text: archive.orgDetails
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.
Translation note. The Russian italic is broken only at the dashes; it is set here as one span.
2. Достоинство человека — в том духовном начале, которое называется иногда разумом, иногда совестью. Начало это, поднимаясь выше местного и временного, содержит несомненную истину и вечную правду. В среде несовершенного оно видит совершенство. Оно всеобще, беспристрастно и всегда в противоречии со всем тем, что пристрастно и себялюбиво в человеческой природе. Это начало властно говорит каждому из нас, что ближний наш столь же драгоценен, как и мы, и что его права столь же священны, как и наши. Оно велит нам воспринимать истину, как бы она ни противна была нашей гордости, и быть справедливым, как бы это ни было невыгодно нам. Оно же, это начало, призывает нас к тому, что прекрасно, свято и счастливо, в ком бы мы ни встретили эти свойства. Начало это есть луч божества в человеке.
2. The dignity of man lies in that spiritual principle which is called sometimes reason, sometimes conscience. This principle, rising above the local and the temporary, holds undoubted truth and eternal right. In the midst of the imperfect it sees perfection. It is universal, impartial, and always at odds with all that is partial and selfish in human nature. This principle tells each of us with authority that our neighbor is as precious as we are, and that his rights are as sacred as ours. It bids us receive the truth, however repugnant it may be to our pride, and be just, however much it may be to our disadvantage. It is this same principle that calls us to whatever is beautiful, holy, and happy, in whomever we may meet these qualities. This principle is a ray of divinity in man.
From On the Elevation of the Laboring Classes · close to the original .
Channing’s own wordsAm I asked for my conception of the dignity of a human being ? I should say, that it consists, first, in that spiritual principle, called sometimes the reason, sometimes the conscience, …
… which says to me with authority, that my neighbor is as precious as myself, and his rights as sacred as my own …
… and which calls me to rejoice with love in all that is beautiful, good, holy, happy, in whatever being these attributes may be found. This principle is a ray of Divinity in man.
Source text: archive.orgThe Complete Works of William Ellery ChanningThis principle is a rare Divinity in man.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. On the Elevation of the Laboring Classes (lectures to the Mechanic Apprentices' Library Association, Boston, 1840), The passage beginning 'Am I asked for my conception of the dignity of a human being?'; The Works of William E. Channing (Boston: American Unitarian Association, 1890).
A close translation of Channing's one long sentence, broken into seven, with his last sentence kept: 'This principle is a ray of Divinity in man' (Начало это есть луч божества в человеке). Channing speaks in the first person ('says to me', 'my neighbor', 'commands me'); Tolstoy makes it 'each of us', 'our neighbor', 'commands us'. He leaves out 'first' (Channing's first of two views of man), turns 'calls me to rejoice with love in all that is beautiful, good, holy, happy' into 'calls us to what is beautiful, holy and happy', so that 'rejoice with love' and 'good' are gone, and 'discerns immutable truth and everlasting right' becomes 'contains undoubted truth and eternal right'. The London printing of 1884 reads 'a rare Divinity' (Another printing), an error the Boston edition of 1890 does not have. No printable, for the changed person and the words left out.
3. Люди достигают небесной радости, достигают блаженства в телесной жизни. Такие люди чисты, потому что поглощены только желанием доброй жизни. Когда же ум и сердце чисты, то им открывается божество.
3. People attain heavenly joy, attain bliss, in the bodily life. Such people are pure, because they are absorbed only in the desire for a good life. And when the mind and the heart are pure, divinity is revealed to them.
Brahmin wisdom (Vishnu Purana).
From Vishnu Purana · reworded by Tolstoy .
What changedConway’s description, “absorbed with the desire for good conduct; they are free from all impediments; they are pure,” becomes a reason, “pure, because they are absorbed only in the desire for a good life,” and “in their human form” becomes “in the bodily life.”
What Tolstoy read · The Sacred AnthologyMen attain the joy of heaven in their human form: they attain beatitude. These are absorbed with the …
… desire for good conduct ; they are free from all impedi ments ; they are pure. When the intellect is pure as well as the heart, to it the region of the Deity be comes visible.
Source text: archive.orgOriginal · Sanskritस्वर्गापवर्गौ मानुष्यात्प्राप्नुवन्ति नरा मुने
सम्यक्छ्रद्धाः समाचारप्रवणा मुनिसत्तम
यथेच्छावासनिरताः सर्वबाधाविवर्जिताः
शुद्धे च तासां मनसि शुद्धेन्तःसंस्थिते हरौ
Source text: sa.wikisource.orgIn English · H. H. Wilson, 1840Men acquire (by them) heavenly fruition, or final felicity: …
… unchecked by any impediment; their hearts were free from guile; they were pure, made free from soil, by observance of sacred institutes.
In their sanctified minds Hari dwelt; and they were filled with perfect wisdom, by which they contemplated the glory …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Vishnu Purana, I.6.10-13; Wilson (1840), Book I, ch. VI, pp. 44-45; Conway (1874), no. LVII, Attainment, pp. 36-37.
Conway's English of the Vishnu Purana, reworded. Conway: 'Men attain the joy of heaven in their human form: they attain beatitude. These are absorbed with the desire for good conduct; they are free from all impediments; they are pure. When the intellect is pure as well as the heart, to it the region of the Deity becomes visible.' Tolstoy makes 'in their human form' «в телесной жизни» (in bodily life); turns the description into a reason, «Такие люди чисты, потому что поглощены только желанием доброй жизни» (such people are pure because they are absorbed only in the desire for a good life), adding 'only' and dropping 'free from all impediments'; and makes 'the region of the Deity becomes visible' «им открывается божество» (the deity is revealed to them). In the Sanskrit (I.6.10-13) men attain heaven and final liberation (svarga and apavarga, Conway's 'beatitude') from the human state, and the pure beings are the first people of the four castes, as Brahma created them; with Hari dwelling in their pure minds they have the pure knowledge by which the abode of Vishnu is seen. Wilson: 'they were pure, made free from soil, by observance of sacred institutes. In their sanctified minds Hari dwelt; and they were filled with perfect wisdom, by which they contemplated the glory of Vishnu.' Conway drops that setting, and the passage becomes a statement about all men. Not in Thoughts of Wise Men (1903).
4. Новая, тайная, радостная и сверхъестественная красота представляется человеку, когда сердце его открывается добродетели. Он познает тогда то, что выше его. Он знает тогда, что существо его беспредельно, познает, что, как ни низок он теперь, он рожден для добра, для совершенства. То, что он почитает, уже принадлежит ему, хотя он еще не ощущает его. Он должен, — он знает теперь значение этого великого слова.
4. A new, secret, joyful, and supernatural beauty presents itself to man when his heart opens to virtue. He then comes to know what is above him. He knows then that his being is boundless; he comes to know that, however low he may be now, he was born for the good, for perfection. What he reveres already belongs to him, though he does not yet feel it. He ought — he knows now the meaning of this great word.
From An Address delivered before the Senior Class in Divinity College, Cambridge, 15 July 1838 · reworded by Tolstoy .
What changed“A more secret, sweet, and overpowering beauty” becomes “a new, secret, joyful, and supernatural beauty,” “low as he now lies in evil and weakness” becomes “however low he may be now,” and “though his analysis fails to render account of it” is left out.
Emerson’s own wordsA more secret, sweet, and overpowering beauty appears to man when his heart and mind open to the sentiment of virtue. Then he is instructed in what is above him.
He learns that his being is without bound; that, to the good, to the perfect, he is born, low as he now lies in evil and weakness.
That which he venerates is still his own, though he has not realized it yet. _He ought._ He knows the sense of that grand word, though his analysis fails to render account of it.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. An Address delivered before the Senior Class in Divinity College, Cambridge, 15 July 1838 (the Divinity School Address), Its second paragraph, after 'These works of thought have been the entertainments of the human spirit in all ages'; in Miscellanies, Embracing Nature, Addresses, and Lectures.
Close in its order, its adjectives changed. 'A more secret, sweet, and overpowering beauty' becomes 'A new, secret, joyful and supernatural beauty' (Новая, тайная, радостная и сверхъестественная красота): 'more' is read as 'new', 'sweet' becomes 'joyful', and 'overpowering' 'supernatural'. 'When his heart and mind open to the sentiment of virtue' becomes 'when his heart opens to virtue'. 'Low as he now lies in evil and weakness' becomes 'however low he is now', the evil and weakness left out; 'though he has not realized it yet' becomes 'though he does not yet feel it'; and 'though his analysis fails to render account of it' is left out, so that 'He knows the sense of that grand word' becomes 'he knows now the meaning of this great word'. The italic 'He ought' is Emerson's. No printable, for the changes.
Голос совести — голос бога.
The voice of conscience is the voice of God.
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