19Juneиюня · 19-е июня
Совесть есть сознание своего духовного начала. И только тогда, когда она есть такое сознание, она — верный руководитель жизни людей.
Conscience is the consciousness of one’s own spiritual principle. And only when it is such a consciousness is it a sure guide for people’s lives.
1. В период сознательной жизни человек часто может заметить в себе два раздельные существа: одно — слепое, чувственное, и другое — зрячее, духовное. Слепое, животное, ест, пьет, отдыхает, спит, плодится и движется, как движется заведенная машина; зрячее, духовное, существо, связанное с животным, само ничего не делает, но только оценивает деятельность животного существа тем, что совпадает с ним, когда одобряет эту деятельность, и расходится с ним, когда не одобряет ее.
Зрячее это духовное существо, проявление которого в просторечии мы называем совестью, можно сравнить с стрелкою компаса, которая всегда показывала бы одним концом на добро, другим, противоположным, на зло, и не видно нам до тех пор, пока мы не отклоняемся от даваемого им направления, т. е. от добра ко злу. Но стоит сделать поступок, противный направлению совести, и появляется сознание духовного существа, указывающее отклонение животной деятельности от направления, указываемого совестью.
1. In the period of conscious life we can often notice in ourselves two separate beings: one blind and sensual, the other seeing and spiritual. The blind, animal being eats, drinks, rests, sleeps, breeds, and moves as a wound-up machine moves; the seeing, spiritual being, bound up with the animal one, does nothing itself, but only appraises the activity of the animal being, by coinciding with it when it approves of that activity, and diverging from it when it does not.
This seeing, spiritual being, whose manifestation we call in ordinary speech conscience, can be compared to the needle of a compass that would always point with one end toward good and with the other, opposite end toward evil; and this being is not visible to us until we deviate from the direction it gives, that is, from good toward evil. But we have only to commit an act contrary to the direction of conscience, and the consciousness of the spiritual being appears, indicating the deviation of the animal activity from the direction indicated by conscience.
2. Бог дал вам предание, или сознание всего человечества, и ваше личное сознание, т. е. вашу совесть, как те два крыла, при помощи которых вы можете приближаться и возноситься к нему и познавать истину. Зачем же вы хотите подрезать одно из этих крыльев? Зачем уединяться от мира или поглощаться миром? Зачем заглушать или голос своей совести, или голос человечества? Оба они священны. Бог говорит вам и тем и другим. Каждый раз, как они совпадают, когда голос вашего сознания или совести подтверждается сознанием человечества, вы находитесь в присутствии бога и можете быть уверены, что нашли истину или прочли по крайней мере часть закона бога, так как один голос служит проверкой другого.
2. God has given you tradition, or the consciousness of all humanity, and your personal consciousness, that is, your conscience, as the two wings by which you can draw near and rise to him and come to know the truth. Why, then, do you want to clip one of these wings? Why withdraw from the world, or be swallowed up by the world? Why stifle either the voice of your conscience or the voice of humanity? Both are sacred. God speaks to you through the one and through the other. Every time they coincide, when the voice of your consciousness, or conscience, is confirmed by the consciousness of humanity, you are in the presence of God and may be sure that you have found the truth, or have read at least a part of the law of God, since the one voice serves as a check on the other.
From Doveri dell'uomo · reworded by Tolstoy .
What changedMazzini’s two wings, “il consenso dei vostri fratelli e la vostra coscienza,” the consent of your brothers and your conscience, become “tradition, or the consciousness of all humanity,” and “your personal consciousness, that is, your conscience”; to being “certain of having found the truth” Tolstoy adds “or have read at least a part of the law of God.”
Original · ItalianDio v’ha dato il consenso dei vostri fratelli e la vostra coscienza, come due ale per innalzarvi quanto è possibile sino a lui. Perchè v’ostinate a troncarne una? Perchè isolarvi, assorbirvi nel mondo? Perchè voler soffocare la voce del genere umano? Ambe sono sacre: Dio parla in ambe.
Dovunque s’incontrano, dovunque il grido della vostra coscienza è ratificato dal consenso dell’umanità, ivi è Dio, ivi siete certi di avere in pugno la verità: l’uno è la verificazione dell’altro.
Source text: it.wikisource.orgIn English · Emilie Ashurst Venturi, 1862Wherefore either isolate yourselves from, or absorb yourselves in, the world?
Why seek to stifle the voice of the individual or of the human race? Both are sacred.
Then are you certain of having found the truth, for the one is the verification of the other.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Doveri dell'uomo (The Duties of Man), chapter III, «La Legge», Chapter III (Doveri dell'uomo, London 1860, p. 35); Venturi's English, chapter III, p. 55.
One paragraph of the chapter on the Law, its order kept, with changes. Mazzini's two wings are 'il consenso dei vostri fratelli e la vostra coscienza' (the consent of your brothers and your conscience); the Russian names them «предание, или сознание всего человечества» (tradition, or the consciousness of all mankind) and «ваше личное сознание, т. е. вашу совесть». The wings serve 'per innalzarvi quanto è possibile sino a lui' (to raise you as near him as may be); in the Russian, to come near him «и познавать истину» (and know the truth). Mazzini asks only 'Perchè voler soffocare la voce del genere umano?'; the Russian «или голос своей совести, или голос человечества» follows Venturi's English, 'the voice of the individual or of the human race'. Where the two agree, Mazzini says 'ivi è Dio' (God is there) and you hold the truth; the Russian adds «или прочли по крайней мере часть закона бога» (or have read at least part of God's law). L. P. Nikiforov's Russian selection of Mazzini (1905) was not seen.
3. Люди говорят о предании нравственного учения, или религии, и о совести, как о двух раздельных руководителях человека. В действительности же есть только один руководитель — совесть, потому что только совесть признает или не признает предания нравственного учения, или религии.
3. People speak of the tradition of moral teaching, or religion, and of conscience, as of two separate guides for human beings. In reality there is only one guide — conscience, because only conscience recognizes or does not recognize the tradition of moral teaching, or religion.
4. Совесть! ты — божественный, бессмертный и небесный голос, ты — единственный верный руководитель невежественного и ограниченного, но разумного и свободного существа, ты — непогрешимый судья добра, ты одна делаешь человека подобным богу! От тебя превосходство его природы и нравственность его поступков. Без тебя нет во мне ничего, возвышающего меня над животным, кроме печального преимущества путаться в заблуждениях вследствие беспорядочного рассудка и разума без руководства.
4. Conscience! you are the divine, immortal, and heavenly voice, you are the one sure guide of an ignorant and limited, but rational and free being, you are the infallible judge of good, you alone make man like God! From you come the excellence of his nature and the morality of his actions. Without you there is nothing in me that raises me above the animal, except the sad privilege of getting entangled in errors through a disordered understanding and a reason without guidance.
From Émile, ou De l'éducation, Book IV: Profession de foi du vicaire savoyard · close to the original .
Original · FrenchConscience ! conscience ! instinct divin ; immortelle & céleste voix, guide assuré d’un être ignorant & borné, mais intelligent & libre ; juge infaillible du bien & du mal, qui rends l’homme semblable à Dieu ; c’est toi qui fais l’excellence de sa nature & la moralité de ses actions ; sans toi je ne sens rien en moi qui m’éleve au-dessus des bêtes, que le triste privilege de m’égarer d’erreurs en erreurs à l’aide d’un entendement sans regle, & d’une raison sans principe.
Source text: fr.wikisource.orgIn English · Barbara Foxley, 1911Conscience! Conscience! Divine instinct, immortal voice from heaven; sure guide for a creature ignorant and finite indeed, yet intelligent and free; infallible judge of good and evil, making man like to God! In thee consists the excellence of man's nature and the morality of his actions; apart from thee, I find nothing in myself to raise me above the beasts--nothing but the sad privilege of wandering from one error to another, by the help of an unbridled understanding and a reason which knows no principle.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Émile, ou De l'éducation, Book IV: Profession de foi du vicaire savoyard, Book IV, the Vicar's apostrophe to conscience (Geneva edition of 1782, Wikisource); Foxley's translation, Book IV.
The whole apostrophe, translated closely. Rousseau's 'instinct divin; immortelle & céleste voix' (divine instinct; immortal and heavenly voice) becomes one «божественный, бессмертный и небесный голос»; 'guide assuré' (sure guide) is «единственный верный руководитель» (the one sure guide); 'juge infaillible du bien & du mal' is «непогрешимый судья добра». The Jubilee list of the Circle's sources names A. A. Rusanova's Russian of the Profession de foi (Посредник, 1903), which was not seen.
5. Ты молод и переживаешь время увлечений, страстей. Тем более в этой поре слушай голос своей совести, почитай его выше всего. Не отступай от него ни ради похоти, ни ради страсти, ни ради подчинения людским внушениям, обычаям, хотя бы их называли законом. Всегда спрашивай себя: согласно ли это с моей совестью? Будь мужественен и самоотвержен ради требований совести. Не бойся того, что разойдешься с мнением людей.
5. You are young and are going through the time of enthusiasms and passions. All the more at this season of life, listen to the voice of your conscience; revere it above all else. Do not depart from it for the sake of lust, or of passion, or of submission to people’s suggestions and customs, even if they are called law. Always ask yourself: Is this in accord with my conscience? Be courageous and self-denying for the sake of what your conscience demands. Do not be afraid of differing from people’s opinion.
From The Function and Place of Conscience, in Relation to the Laws of Men: A Sermon for the T… · reworded by Tolstoy .
What changed“Foolish compliance with other men’s ways” and “ungodly custom” lose “foolish” and “ungodly,” so any submission to people’s suggestions and customs is set against conscience, and “Is it right for me?” becomes “Is this in accord with my conscience?”
What Tolstoy read · Theodore Parker: Passages from his Writings, selected by Albert Walkley, in Unity Church…O, young man, now in the period of the passions, reverence your Conscience.
Ask always, “Is it right for me?” Be brave and self-denying for conscience’ sake. Fear not to differ from men; keeping your modesty, keep your integrity also. * * *
Source text: archive.orgParker’s own wordsOh, young man, now in the period of the passions, reverence your Conscience. Defer that to no appetite, to no passion, to no foolish compliance with other men's ways, to no ungodly custom, even if become a law.
Ask always " Is it right for me ? " Be brave and self-denying for conscience' sake. Fear not to differ from men ; keeping your modesty, keep your integrity also.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. The Function and Place of Conscience, in Relation to the Laws of Men: A Sermon for the Times (preached at the Melodeon, Boston, 22 September 1850), Near the end of the sermon; Speeches, Addresses, and Occasional Sermons, vol. III (Boston: Ticknor and Fields, 1861).
Parker's counsel to the young man, as Unity's Church-Door Pulpit selection of 1885 prints it, cut after 'keep your integrity also' (What Tolstoy read); April found both its Parker entries in the same selection. Tolstoy changes it throughout: 'O, young man, now in the period of the passions, reverence your Conscience' becomes 'You are young and living through the time of enthusiasms and passions. All the more at this age listen to the voice of your conscience, revere it above all'; 'to no foolish compliance with other men's ways, to no ungodly custom, even if become a law' becomes 'nor for submission to men's suggestions, to customs, even if they are called law', so that 'foolish' and 'ungodly' are gone; 'Ask always "Is it right for me?"' becomes 'Always ask yourself: is this in accord with my conscience?'; 'Be brave and self-denying' is kept; 'Fear not to differ from men' becomes 'Do not fear that you will part from people's opinion'; and 'keeping your modesty, keep your integrity also' is left out. No printable, for the changes.
6. Человек как будто всегда слышит за собой голос, но не может повернуть голову и увидать говорящего. Голос этот говорит на всех языках, управляет всеми людьми, но никто никогда не видал говорящего. Если только человек станет точно повиноваться этому голосу, примет его в себя так, что не будет более в мыслях отделять себя от него, ему будет казаться, что он сам есть этот голос, он сольется с ним. И чем внимательнее он будет слушать этот голос, тем большая мудрость сообщится ему, и голос этот разрастется в величественный и торжественный призыв, который откроет ему блаженную жизнь. Но если он занят делами мирскими, а не той истиной, ради которой дела должны быть делаемы, тогда голос этот становится слаб и слышится только, как слабое жужжание.
6. Man seems always to hear a voice behind him, but he cannot turn his head and see the speaker. This voice speaks in all languages and governs all men, but no one has ever seen the speaker. If only a man will obey this voice exactly and take it into himself, so that in his thoughts he no longer separates himself from it, it will seem to him that he himself is this voice; he will merge with it. And the more attentively he listens to this voice, the greater the wisdom imparted to him, and this voice will swell into a majestic and solemn call that will open to him the blessed life. But if he is busy with the affairs of the world, and not with the truth for whose sake affairs ought to be done, then this voice grows weak and is heard only as a faint buzzing.
From The Method of Nature: An Oration delivered before the Society of the Adelphi, in Watervi… · reworded by Tolstoy .
What changed“It will adopt him” becomes “take it into himself,” so the man becomes the one who acts; “the sound swells to a ravishing music” becomes “a majestic and solemn call,” and “the things to be done” become “the affairs of the world.”
Emerson’s own wordsI conceive a man as always spoken to from behind, and unable to turn his head and see the speaker. In all the millions who have heard the voice, none ever saw the face.
That well-known voice speaks in all languages, governs all men, and none ever caught a glimpse of its form. If the man will exactly obey it, it will adopt him, so that he shall not any longer separate it from himself in his thought, he shall seem to be it, he shall be it.
If he listen with insatiable ears, richer and greater wisdom is taught him, the sound swells to a ravishing music, he is borne away as with a flood, he becomes careless of his food and of his house, he is the fool of ideas, and leads a heavenly life.
But if his eye is set on the things to be done, and not on the truth that is still taught, and for the sake of which the things are to be done, then the voice grows faint, and at last is but a humming in his ears.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. The Method of Nature: An Oration delivered before the Society of the Adelphi, in Waterville College, Maine, 11 August 1841, The paragraph beginning 'Whilst a necessity so great caused the man to exist'; in Miscellanies, Embracing Nature, Addresses, and Lectures.
Shortened, and changed in its turns. Tolstoy leaves out the children who seize one another by the ears ('so is the spirit our unseen pilot') and joins 'none ever saw the face' to the next sentence ('but no one has ever seen the speaker'). 'It will adopt him' becomes 'he will take it into himself' (примет его в себя), so that the man becomes the one who acts; 'he shall be it' becomes 'he will merge with it'. 'If he listen with insatiable ears' becomes 'the more attentively he listens'; 'the sound swells to a ravishing music' becomes 'this voice will grow into a majestic and solemn summons which will open to him a blessed life', and 'he is borne away as with a flood, he becomes careless of his food and of his house, he is the fool of ideas' is left out. 'The things to be done' become 'worldly affairs' (делами мирскими), and 'at last is but a humming in his ears' becomes 'is heard only as a faint buzzing'. No printable, for the changes.
7. От нас зависит, заглушить ли нашу совесть, или озариться от нее светом, прислушиваясь к ней: если она повелевает нам сделать что-нибудь, и мы этого не исполняем, если она продолжает нас предупреждать, и мы все-таки не внимаем ей, то голос ее начинает мало-помалу ослабевать и, наконец, совершенно замолкает. Поэтому постоянно прислушивайтесь к ней. Не обращая внимания на ничтожные проступки, мы легко можем впасть в большие прегрешения. Незначительные погрешности чаще всего прививают нам опасные привычки. Постараемся пресечь зло, пока оно еще не пустило в нас глубоких корней. Зло и добро возрастают в нас по мере того, как мы допускаем их в наше сердце.
7. It depends on us whether to stifle our conscience or, by listening to it, to be illumined by its light: if it commands us to do something and we do not do it, if it goes on warning us and we still do not heed it, then its voice begins little by little to weaken, and at last falls wholly silent. Therefore listen to it constantly. By paying no attention to trifling misdeeds, we can easily fall into great transgressions. Slight lapses most often instill dangerous habits in us. Let us try to cut evil short while it has not yet put down deep roots in us. Evil and good grow in us in the measure that we admit them into our heart.
From «Благочестивые мысли и наставления для руководства христианина на пути к совершенству» · close to the original .
Original · RussianОт нас зависит заглушить нашу совесть или озариться от неё светом, прислушиваясь к ней; если она повелевает нам сделать что-нибудь, и мы этого не исполняем; если она продолжает нас предупреждать и мы всё-таки не внимаем ей, то голос её начинает мало-помалу ослабевать и наконец совершенно замолкает. Поэтому постоянно прислушивайтесь к ней. Не обращая внимания на ничтожные проступки, мы легко можем впасть в большие прегрешения. Незначительные погрешности чаще всего прививают нам опасные привычки. Постараемся пресечь зло, пока оно еще не пустило в нас глубоких корней. Зло и добро возрастают в нас по мере того, как мы допускаем их в наше сердце.
Source text: azbyka.ruDetails
The words shown were found, word for word, in the saved source text. «Благочестивые мысли и наставления для руководства христианина на пути к совершенству» (Moscow, 1872 printing; Tolstoy used the 3rd edition, 1879), § III.30.
The anthology's thought, word for word: Tolstoy adds «ли» (whether) after «заглушить» and changes only punctuation. The anthology's preface says its thoughts come from the Holy Fathers and other ancient and modern writers whom it does not name; this one's writer was not identified.
Берегись всего того, что не одобряется твоею совестью.
Beware of everything that your conscience does not approve.
Tolstoy TodayТолстой сегодня · tolstoytoday.org/june/19