19Mayмая · 19-е мая
Основа всех вер одна и та же.
The foundation of all faiths is one and the same.
1. Одно есть несомненное проявление божества — это законы добра, которые человек чувствует в себе и в признании которых он не то что соединяется, а волею-неволею соединен с другими людьми.
1. There is one unquestionable manifestation of the Deity: the laws of good, which we feel within ourselves, and in acknowledging which we are not so much uniting with other people as, willy-nilly, united with them.
2. Только кажется, что человечество занято торговлей, договорами, войнами, науками, искусствами; одно дело только для него важно и одно только дело оно делает — оно уясняет себе те нравственные законы, которыми оно живет. И это уяснение нравственного закона есть не только главное, но единственное дело всего человечества.
2. It only seems that humanity is busy with trade, treaties, wars, sciences, and arts; only one work is important to it, and only one work does it do — it makes clear to itself the moral laws by which it lives. And this making clear of the moral law is not only the chief work but the only work of all humanity.
3. Мудреца спросили: есть ли такое слово, которое можно бы было исполнять для своего блага до конца жизни?
Мудрец сказал: есть слово шу; смысл этого слова такой: чего мы не хотим, что бы нам делали, не надо делать другим.
3. A sage was asked: Is there a word that one could follow for one’s good to the end of one’s life?
The sage said: There is the word shu; the meaning of this word is this: what we do not want done to us, we should not do to others.
From Analects · reworded by Tolstoy .
What changedTsze-kung’s question to the Master becomes a question put to “a sage,” and the word to practice “for all one’s life” becomes one to follow “for one’s good to the end of one’s life”; Pauthier’s “seul,” alone, is left out.
What Tolstoy read · G. Pauthier, Confucius et Mencius: Les quatre livres de philosophie morale et politique …_Tseu-koung_ fit une question en ces termes: Y a-t-il un mot dans la langue que l'on puisse se borner à pratiquer seul jusqu'à la fin de l'existence?
Le Philosophe dit: Il y a le mot _chou_
… dont le sens est: _Ce que l'on ne désire pas qui nous soit fait, il ne faut pas le faire aux autres_.
Source text: gutenberg.orgIn English · James Legge, 1861Tsze-kung asked, saying, 'Is there one word which may serve as a rule of practice for all one's life?'
The Master said, 'Is not RECIPROCITY such a word? What you do not want done to yourself, do not do to others.'
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньМудреца спросили: есть ли такое слово, которое можно бы было исполнять для своего блага до конца жизни?
Мудрец сказал: есть слово шу, смысл этого слова такой: чего мы не хотим, чтобы нам делали, не надо делать другим.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Analects (Lunyu), XV.23 (Legge XV.xxiii; Pauthier XV.23).
Pauthier's French, as in Thoughts of Wise Men (1903), 25 April, where Tolstoy names the Lun-yu; the Circle repeats 1903 but for punctuation. Tseu-koung's name drops out («Мудреца спросили», a sage was asked), and Confucius becomes «Мудрец». 'Un mot … que l'on puisse se borner à pratiquer seul jusqu'à la fin de l'existence' (a word one could confine oneself to practising alone to the end of one's life) becomes «слово, которое можно бы было исполнять для своего блага до конца жизни»: «для своего блага» (for one's own good) is Tolstoy's addition, and 'seul' (alone) is left out. Pauthier's transliteration chou is kept as «шу» (恕, reciprocity; Legge: 'Is not RECIPROCITY such a word?'), and the rule follows Pauthier closely. The saying is Confucius's (子曰), answering his disciple Zigong.
Translation note. Shu (恕) is the Chinese word usually rendered “reciprocity.”
4. «Заповедь эта, которую я заповедую тебе сегодня, не недоступна для тебя и не далека. Не на небе она, чтобы можно было сказать: кто взошел бы для нас на небо, и достал ее нам, и возвестил ее нам, и мы исполнили бы ее? И не за морем она, чтобы можно было сказать: кто сходил бы для нас за море, и достал ее нам, и возвестил ее нам, и мы исполнили бы ее? Но весьма близко к тебе это слово: оно в устах твоих и в сердце твоем, чтобы исполнять его».
Второзаконие, гл. 30, ст. 11—14.
Так написано было в еврейской книге, больше чем за 2000 лет до нас.
4. “This commandment, which I command you today, is not beyond your reach, nor is it far off. It is not in heaven, that one might say: Who would go up to heaven for us, and fetch it for us, and proclaim it to us, so that we might do it? Nor is it beyond the sea, that one might say: Who would go over the sea for us, and fetch it for us, and proclaim it to us, so that we might do it? But this word is very near to you: it is in your mouth and in your heart, that you may do it.”
Deuteronomy 30:11–14.
So it was written in a Hebrew book more than 2,000 years before us.
Translation note. Tolstoy’s wording; the KJV has “it is not hidden from thee” where he has “not beyond your reach,” and “bring it unto us, that we may hear it” where he has “fetch it for us, and proclaim it to us.”
5. Поступай так, чтобы ты мог сказать каждому: поступай так, как я.
5. Act so that you could say to everyone: act as I do.
From Kritik der praktischen Vernunft · reworded by Tolstoy .
What changedKant’s formula, that “the maxim of thy will” can hold “as a principle of universal legislation,” becomes words one could say to everyone: “Act so that you could say to everyone: act as I do.”
Original · GermanHandle so, daß die Maxime deines Willens jederzeit zugleich als Prinzip einer allgemeinen Gesetzgebung gelten könne.
Source text: archive.orgIn English · Thomas Kingsmill Abbott, 1873Act so that the maxim of thy will can always at the same time hold good as a principle of universal legislation.
Source text: gutenberg.orgTolstoy’s own version · Путь жизниПоступай так, чтобы ты мог сказать каждому: поступай так же, как я.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Kritik der praktischen Vernunft (1788), § 7 (Grundgesetz der reinen praktischen Vernunft), as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 127 (Richter's register: Kr. d. pr. V., Hartenstein V, 32); Abbott (1873), Part I, Book I, ch. I, § 7.
Tolstoy's own wording of the categorical imperative, signed «По Канту» (after Kant). Kant: “act so that the maxim of your will can always hold at the same time as a principle of universal legislation” (Handle so, daß die Maxime deines Willens jederzeit zugleich als Prinzip einer allgemeinen Gesetzgebung gelten könne). Tolstoy: «Поступай так, чтобы ты мог сказать каждому: поступай так, как я» (act so that you could say to everyone: act as I do). The maxim and the universal legislation become words one could say to every person. Richter prints Kant's formula from the Critique of Practical Reason as no. 127; the Grundlegung's form (act only on that maxim through which you can at the same time will that it become a universal law) is the same thought. Tolstoy printed his version again in «На каждый день» (5 April) and «Путь жизни» (tolstoy block), there with «так же, как я».
Translation note. The Russian italic is broken only at the commas; it is set here as one span.
6. Источник наших обязанностей — в боге. Определение наших обязанностей заключается в его законе. Всё больше раскрывать и применять этот закон — такова задача человечества.
6. The source of our duties is in God. The definition of our duties lies in his law. To discover and apply this law more and more — such is the task of humanity.
From Doveri dell'uomo · close to the original .
Original · ItalianL’origine dei vostri Doveri sta in Dio. La definizione dei vostri Doveri sta nella sua legge. La scoperta progressiva, e l’applicazione della sua legge appartengono all’Umanità.
Source text: it.wikisource.orgIn English · Emilie Ashurst Venturi, 1862The source of your Duties is in God. The definition of your duties is found in His Law.
The progressive discovery and application of this law is the mission of Humanity.
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 II, «Dio», London, 1860, p. 18, the chapter's motto; Venturi's English, chapter II.
The three-sentence motto that heads chapter II, word for word, with Mazzini's 'vostri' (your) made «наших» ('our'), and 'La scoperta progressiva' (the progressive discovery) «Всё больше раскрывать» ('to disclose ever more'). Tolstoy probably took it from L. P. Nikiforov's «Избранные мысли Иосифа Мадзини» (Посредник, 1905), which the Jubilee commentary names as a source of the Circle's Mazzini and which was not seen.
7. Разумность, наблюдаемая в природе, побуждающая человека делать должное и удерживающая от дурного, становится законом не потому, что записана в книгах, но потому, что это закон одинаково вечный, божественный, как и разум человеческий. И потому истинный, непреложный закон, повелевающий и запрещающий, есть разум высшего существа.
7. The rationality observed in nature, which moves man to do what he ought and keeps him from what is bad, becomes law not because it is written in books, but because it is a law as eternal and divine as human reason. And therefore the true, unalterable law, which commands and forbids, is the reason of the Supreme Being.
From De legibus · reworded by Tolstoy .
What changedA law “co-eternal with that of the divine mind” (in Ramage, whom Tolstoy follows, “co-eternal with the divine mind”) becomes a law “as eternal and divine as human reason,” so human reason takes the place of the divine mind.
What Tolstoy read · Beautiful Thoughts from Latin AuthorsFor it was reason derived from the nature of things, impelling man to what is right, and deterring him from what is wrong, which does not then begin to be law, when it is found written down in books, but was so from the first moment of its existence.
It was co-eternal with the divine mind, vv^herefore true and ultimate law fitted to order and to forbid is the mind of the supreme being.
Source text: archive.orgOriginal · LatinErat enim ratio, profecta a rerum natura, et ad recte faciendum inpellens et a delicto avocans, quae non tum denique incipit lex esse quom scripta est, sed tum quom orta est.
Orta autem est simul cum mente divina.
Quam ob rem lex vera atque princeps, apta ad iubendum et ad vetandum, ratio est recta summi Iovis.
Source text: thelatinlibrary.comIn English · Francis Barham (1841), reprinted in C. D. Yonge's The Treatises of M. T. Cicero, 1853… and which does not begin for the first time to be a law when it is drawn up in writing, but from the first moment that it exists.
And this existence of moral obligation is coeternal with that of the divine mind.
Therefore, the true and supreme law, whose commands and prohibitions are equally authoritative, is the right reason of the Sovereign Jupiter.
Source text: archive.orgRelated · DeuteronomyИбо заповедь сия, которую я заповедую тебе сегодня, не недоступна для тебя и не далека; …
… она не на небе, чтобы можно ''было'' говорить: «кто взошел бы для нас на небо и принес бы ее нам, и дал бы нам услышать ее, и мы исполнили бы ее?»
… но весьма близко к тебе слово сие: ''оно'' в устах твоих и в сердце твоем, чтобы исполнять его.
Source text: ru.wikisource.orgDetails
The words shown were found, word for word, in the saved source text. De legibus, II.10 (Leg. ii. 4 in Ramage).
Tolstoy follows Ramage's English, which is on his list of sources: «записана в книгах» is Ramage's "written down in books" (Cicero has only scripta est, "is written"), and «разум высшего существа» his "the mind of the supreme being" (Cicero: "the right reason of supreme Jupiter"). Cicero's "reason derived from the nature of things" becomes «Разумность, наблюдаемая в природе» (reasonableness observed in nature), and "impelling man to what is right, and deterring him from what is wrong" is kept («побуждающая человека делать должное и удерживающая от дурного»). Cicero says this reason became law when it arose, together with the divine mind ("co-eternal with the divine mind", in Ramage); Tolstoy writes that it is law «потому, что это закон одинаково вечный, божественный, как и разум человеческий» (because it is a law equally eternal and divine, as human reason is too), so human reason takes the place of the divine mind. "True and ultimate law fitted to order and to forbid" is kept as «истинный, непреложный закон, повелевающий и запрещающий». Cicero gives the example of Sextus Tarquinius, who broke the eternal law against Lucretia though Rome had no written law against rape. The scan of Ramage reads "vv^herefore". The same day's 5-19.4 quotes Deuteronomy 30:11–14 (related): its wording is not the Synodal's. Tolstoy has «Заповедь эта» for «Ибо заповедь сия», «Не на небе она» for «она не на небе», «сказать» for «говорить», «достал ее нам» for «принес бы ее нам», «возвестил ее нам» for «дал бы нам услышать ее», and «это слово» for «слово сие»; the rest is the Synodal's. Where that version comes from was not found.
Вспоминай при каждом столкновении с людьми закон взаимности: то, чтобы поступать с другими, как хочешь, чтобы поступали с тобой. Это может сделаться привычкой.
In every encounter with people, remember the law of reciprocity: to act toward others as you want others to act toward you. This can become a habit.
Tolstoy TodayТолстой сегодня · tolstoytoday.org/may/19