21Mayмая · 21-е мая
Чтобы поверить в добро, надо начать делать его.
To come to believe in the good, we must begin to do it.
1. Украшай каждый проходящий день добрым делом.
1. Adorn each passing day with a good deed.
2. Всего лучше начинать каждый день так: думать при пробуждении о том, нельзя ли в этот день доставить радость хоть одному человеку.
2. The best way of all to begin each day is this: on waking, to think whether one might not bring joy that day to at least one person.
From Menschliches, Allzumenschliches I · shortened by Tolstoy .
Original · GermanDes Tages erster Gedanke. - Das beste Mittel, jeden Tag gut zu beginnen, ist: beim Erwachen daran zu denken, ob man nicht wenigstens einem Menschen an diesem Tage eine Freude machen könne.
Wenn diess als ein Ersatz für die religiöse Gewöhnung des Gebetes gelten dürfte, so hätten die Mitmenschen einen Vortheil bei dieser Aenderung.
Source text: gutenberg.orgIn English · Helen Zimmern, 1909THE DAY'S FIRST THOUGHT.--The best way to begin a day well is to think, on awakening, whether we cannot give pleasure during the day to at least one person.
If this could become a substitute for the religious habit of prayer our fellow-men would benefit by the change.
Source text: gutenberg.orgTolstoy’s own version · На каждый деньВсего лучше начинать каждый день так: думать при пробуждении о том, нельзя ли в этот день доставить радость хоть одному человеку.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Menschliches, Allzumenschliches I (1878), ch. IX (Der Mensch mit sich allein), § 589, § 589, «Des Tages erster Gedanke»; Zimmern (1909), § 589.
Nietzsche's own aphorism, its first sentence closely: the best means of beginning each day well is to think, on waking, whether one might not give at least one person a joy that day. Tolstoy leaves out the title, “The day's first thought”, and the second sentence: “if this might count as a substitute for the religious habit of prayer, one's fellow men would gain by the change” (Wenn diess als ein Ersatz für die religiöse Gewöhnung des Gebetes gelten dürfte). The Circle's thought is Nietzsche's, without the turn against prayer that Nietzsche gives it; Tolstoy prints it under his name, here and in «На каждый день» (tolstoy block). This sits beside Tolstoy's sharp judgments of Nietzsche, which the Jubilee commentary lists (vol. 42), among them the first edition's preface to the Didache, which called him an «отвратительный безумец и проповедник всех пороков» (a loathsome madman and preacher of all vices), softened in the second edition. What Tolstoy read was not found. The Jubilee name index lists Nietzsche under vol. 41 without naming a source for this thought; the Circle's other Nietzsche, the weekly reading «Католицизм и христианство», came from «Критика высших ценностей» in «Новый путь», September 1904, which Tolstoy called his last work (vol. 42 commentary). The general anthologies in the Jubilee list of the Circle's sources (Binshtok's «Книга мудрости», 1904; Makarov's «Энциклопедия ума»; Gizycki's Vom Baume der Erkenntnis, 1898) were not found online.
3. Доброта — это наша обязанность. Тот, кто часто исполняет ее и видит, как его добрые намерения осуществляются, в конце концов начинает действительно любить того, для кого сделал добро. Слова: «Люби ближнего своего, как самого себя» — не значат то, что ты должен сначала его полюбить и уже затем, как следствие своей любви, делать ему добро. Нет, ты должен делать добро твоему ближнему, и эта твоя деятельность зажжет в тебе любовь к человечеству, которая и будет последствием твоей деятельности, направленной на добро.
3. Kindness is our duty. Whoever performs it often and sees his good intentions realized comes in the end truly to love the one for whom he has done good. The words “Love your neighbor as yourself” do not mean that you must first come to love him and only then, as a consequence of your love, do him good. No, you must do good to your neighbor, and this activity of yours will kindle in you a love of humanity, which will be the very outcome of your activity directed toward the good.
Kant.
From Die Metaphysik der Sitten, II: Metaphysische Anfangsgründe der Tugendlehre · close to the original .
Original · GermanWohltun ist Pflicht. Wer diese oft ausübt und es gelingt ihm mit seiner wohltätigen Absicht?), kommt endlich wohl gar dahin, den, …
… welchem er wohl getan hat, wirklich zu lieben.
Wenn es also heißt: Du sollst deinen Nächsten lieben als dich selbst, so heißt das nicht:'du sollst unmittelbar (zuerst) lieben und vermittelst dieser Liebe (nachher) wohltun, sondern: tue deinem Nebenmenschen wohl, und dieses Wohltun wird Menschenliebe (als Fertigkeit der Neigung zum Wohltun überhaupt) in dir bewirken!
Source text: archive.orgIn English · J. W. Semple, 1836Beneficence is a duty : he who is often engaged in the discharge of this duty, and beholds the success of his beneficent designs, comes in the end to love him whom he has benefited.
When, therefore, it is said. Thou shalt love thy neighbour as thyself, that is not to be understood, thou shalt first love thy neighbour, and then, by means of this love, act kindly towards him ; but, contrariwise, do good to thy fellow-men, and this beneficence will work in thee philanthropy, ^. e., a habitude or inclination to be beneficent.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Die Metaphysik der Sitten, II: Metaphysische Anfangsgründe der Tugendlehre (1797), Einleitung, XII c: Von der Menschenliebe, Vorländer's edition (Leipzig, 1907), pp. 244–245 (AA VI, 402); Semple's English, “Of the love of mankind”.
Kant's passage, closely: doing good is a duty; whoever does it often and sees his beneficent purpose succeed comes at last actually to love the one he has done good to; “love your neighbour as yourself” does not mean love him first and then, by means of that love, do him good, but do your fellow man good, and this doing good will produce love of man in you. Tolstoy writes «Доброта» (kindness) for “Wohltun” (doing good), turning the deed into a quality, though his later sentences keep «делать добро» (to do good); «видит, как его добрые намерения осуществляются» (sees his good intentions realized) follows the second edition's reading, “und die Absicht seines Wohltuns gelingen sieht”, which Vorländer gives in a footnote (the OCR's “?)” is its call mark); and in place of Kant's parenthesis defining love of man as “a readiness of the inclination to do good in general” (als Fertigkeit der Neigung zum Wohltun überhaupt) he writes «которая и будет последствием твоей деятельности, направленной на добро» (which will be the result of your activity directed to the good). The passage is not in Richter's Kant-Aussprüche, the one Kant collection in the Jubilee list of the Circle's sources, so the translation Tolstoy used was not found.
4. Добрая воля хороша не тем, что она выполняет, — не своей пригодностью к достижению какой-нибудь намеченной цели, а сама по себе; рассматриваемая сама по себе, без всякого сравнения, она имеет гораздо более высокую цену, чем всё, что посредством ее могло быть когда-либо выполнено на пользу кого бы то ни было, даже на пользу всех людей. Если бы по особенному несчастью или по причине слишком скудных способностей такая воля была бы совершенно лишена возможности выполнить свое намерение, если бы при ее величайшем напряжении все-таки ничего не было бы ею сделано, и осталась бы только одна добрая воля (конечно, не как одно голое желание, а как применение всех средств, какие только в нашей власти), то и в таком случае такая воля все-таки сверкала бы сама для себя, как драгоценный алмаз, как нечто такое, в чем в нем самом заключается величайшая ценность.
4. A good will is good not by what it accomplishes — not by its fitness for reaching some intended end — but in itself; considered in itself, without any comparison, it has a far higher worth than all that could ever be accomplished by means of it for the benefit of anyone at all, even for the benefit of all people. If, by some particular misfortune or because of abilities too meager, such a will were wholly deprived of the possibility of accomplishing its intention; if, with its greatest exertion, nothing were nonetheless done by it, and only the good will remained (not, of course, as a mere wish, but as the use of all the means that are in our power), then even in that case such a will would still sparkle by itself, like a precious diamond, as something that holds its greatest value in itself.
From Grundlegung zur Metaphysik der Sitten · reworded by Tolstoy .
What changedWhat the good will might bring about “in favour of any inclination, nay even of the sum total of all inclinations” becomes what it might accomplish “for the benefit of anyone at all, even for the benefit of all people,” so inclinations become people; “the niggardly provision of a step-motherly nature” becomes “abilities too meager,” and “a jewel” “a precious diamond.”
Original · GermanDer gute Wille ist nicht durch das, was er bewirkt oder ausrichtet, nicht durch seine Tauglichkeit zur Erreichung irgend eines vorgesetzten Zweckes, sondern allein durch das Wollen, d. i. an sich gut, und, für sich selbst betrachtet, ohne Vergleich weit höher zu schätzen als alles, was durch ihn zugunsten irgend einer Neigung, ja, wenn man will, der Summe aller Neigungen nur immer zustande gebracht werden könnte.
Wenngleich durch eine besondere Ungunst des Schicksals oder durch kärgliche Ausstattung einer stiefmütterlichen Natur es diesem Willen gänzlich an Vermögen fehlte, seine Absicht durchzusetzen; wenn bei seiner größten Bestrebung dennoch nichts von ihm ausgerichtet würde und nur der gute Wille (freilich nicht etwa ein bloßer Wunsch, sondern …
… als die Aufbietung aller Mittel, soweit sie in unserer Gewalt sind) übrigbliebe: so würde er wie ein Juwel doch für sich selbst glänzen als etwas, das seinen vollen Wert in sich selbst hat.
Source text: archive.orgIn English · Thomas Kingsmill Abbott, 1873A good will is good not because of what it performs or effects, not by its aptness for the attainment of some proposed end, but simply by virtue of the volition; that is, it is good in itself, and considered by itself is to be esteemed much higher than all that can be brought about by it in favour of any inclination, nay even of the sum total of all inclinations.
Even if it should happen that, owing to special disfavour of fortune, or the niggardly provision of a step-motherly nature, this will should wholly lack power to accomplish its purpose, if with its greatest efforts it should yet achieve nothing, and there should remain only the good will (not, to be sure, a mere wish, but the summoning of all means in our power), then, like a jewel, it would still shine by its own light, as a thing which has its whole value in itself.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Grundlegung zur Metaphysik der Sitten (1785), first section, as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 126 (Richter's register: Grundlegung, Hartenstein IV, 242; AA IV, 394); Abbott, Fundamental Principles of the Metaphysic of Morals, first section.
Kant's two sentences on the good will, kept in order and changed in four places, as «По Канту» (after Kant) signals. Changed: what the good will might bring about “in favour of any inclination, nay, if one will, of the sum of all inclinations” (zugunsten irgend einer Neigung, ja, wenn man will, der Summe aller Neigungen) becomes «на пользу кого бы то ни было, даже на пользу всех людей» (for the good of anyone at all, even of all people): inclinations become people; “the niggardly provision of a stepmotherly nature” (kärgliche Ausstattung einer stiefmütterlichen Natur) becomes «слишком скудных способностей» (too meagre abilities); “like a jewel” (wie ein Juwel) becomes «как драгоценный алмаз» (like a precious diamond); “its full value” (seinen vollen Wert) becomes «величайшая ценность» (the greatest value). Left out: “allein durch das Wollen” (solely through its willing) as what makes the will good; Tolstoy has «а сама по себе» (but in itself). Kept: the good will is good not through what it effects nor its fitness for some proposed end; even if it could accomplish nothing, and only the good will remained (not a mere wish but the summoning of all means in our power), it would shine for itself.
5. Никто не может иметь понятия о добре, пока не начал творить его. И никто не может истинно любить его, пока не делал его часто и с жертвой. И никто не может найти успокоения в нем, пока не делает его всегда.
5. No one can have any notion of the good until he has begun to practice it. And no one can truly love it until he has done it often and with sacrifice. And no one can find rest in it until he does it always.
From Hand and Heart, a sermon in Endeavours after the Christian Life · reworded by Tolstoy .
What changed“A true idea of right” becomes a “notion of the good,” “reverence” for it becomes love, and “any peace ineffable in it, till he does it always and with alacrity” becomes finding “rest in it until he does it always.”
What Tolstoy read · The Message of Man: A Book of Ethical Scriptures, gathered by Stanton Coit… any genuine reverence for it until he has done it often and with cost; any peace ineffable in it, till he does it always and with alacrity.
Source text: archive.orgMartineau’s own wordsIndeed, no one can have a true idea of right, until he does it; …
… any peace ineffable in it, till he does it always and with alacrity.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Hand and Heart, a sermon in Endeavours after the Christian Life (1843–47), New edition (Boston: James Munroe, 1858), pp. 204–205.
Martineau's one sentence of three clauses, made three sentences, each changed. 'No one can have a true idea of right, until he does it' becomes 'No one can have an idea of the good until he has begun to do it' ('right' becomes 'the good', добре, and 'true' moves to the second clause); 'any genuine reverence for it, till he has done it often and with cost' becomes 'no one can truly love it until he has done it often and with sacrifice' (reverence becomes love, cost sacrifice); 'any peace ineffable in it, till he does it always and with alacrity' becomes 'no one can find rest in it until he does it always' ('ineffable' and 'with alacrity' are left out). The sentence is in Coit (1902), which holds May's other Martineau (5-11.2), and in Unity's Church-Door Pulpit of 1 March 1886, through which April's Martineau came; either may be Tolstoy's route. The saved scan of the 1858 sermon reads 'often i and with cost', so the middle clause is shown from Coit. No printable.
6. Сделал ли ты своему ближнему зло, хотя бы и небольшое, считай таковое большим, а сделал ты ему большое добро, считай его маловажным; небольшое же добро, оказанное тебе другим, считай большим.
Благословение божие снизойдет на того, кто дает бедному; двойное благословение почиет на том, кто при этом встречает и провожает его ласково.
6. If you have done your neighbor evil, even a little, count it as great; and if you have done him great good, count it as of small account; but a little good shown to you by another, count as great.
God’s blessing will descend on one who gives to a poor man; a double blessing will rest on one who, in doing so, receives him kindly and kindly sees him on his way.
From Avot de-Rabbi Natan · joined by Tolstoy from several places .
Original · Hebrewואם עשית לחברך רע קימעא יהא בעיניך הרבה. ואם עשית לחברך טובה הרבה יהא בעיניך מעט. ואם עשה לך חברך טובה קימעא יהא בעיניך הרבה
Source text: sefaria.orgRelated · Babylonian Talmud, Bava Batraכל הנותן פרוטה לעני מתברך בשש ברכות
והמפייסו בדברים מתברך באחת עשרה ברכות
Source text: sefaria.orgTolstoy’s own version · Мысли мудрых людей на каждый деньСделал ли ты своему ближнему зло, хотя бы и небольшое, считай таковое большим, а сделал ты ему большое добро, считай его маловажным; небольшое же добро, оказанное тебе другим, считай большим.
Благословение божие снизойдет на того, кто дает бедному; двойное благословение почиет на том, кто при этом встречает и провожает его ласково.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Avot de-Rabbi Natan, version A, ch. 41 (first paragraph); Babylonian Talmud, Bava Batra 9b (second paragraph, probable).
Word for word from Thoughts of Wise Men (1903), January 12, where the two paragraphs stand under one signature. The first is Avot de-Rabbi Natan 41, close: "if you have done your fellow a little wrong, let it be much in your eyes; if you have done him much good, let it be little in your eyes; if your fellow has done you a little good, let it be much in your eyes" (the clause after it, on bearing a great wrong done to you as a small one, is left out). The second is probably Rabbi Isaac in Bava Batra 9b (related): "whoever gives a coin to a poor man is blessed with six blessings, and whoever consoles him with words is blessed with eleven" (Glick, En Jacob: "he, however, who encourages him with [comforting words] is rewarded with eleven"). Tolstoy's «двойное благословение» (a double blessing) stands for the eleven against six, and comforting words become greeting the poor man and seeing him off kindly; the match is probable, not certain. Avot de-Rabbi Natan is outside the Talmud. No public-domain English of it was found. Tolstoy's Talmud sayings in that book came from his two Russian anthologies, Gurvich's «Живая мораль» (1901) and «Мировоззрение талмудистов» (1874–76) (Jubilee vol. 40 commentary), neither of them online.
7. Делая добро, будь благодарен за это.
7. When you do good, be grateful for it.
8. Твердо знайте и глубоко чувствуйте, что вы должны каждый день вашей жизни посвящать благу других, делая для них всё, что можете. Делая, а не болтая.
8. Know firmly and feel deeply that you must devote every day of your life to the good of others, doing for them all that you can. Doing, not chattering.
Source not found yet .
Tolstoy’s own version · Мысли мудрых людей на каждый деньТвердо знайте и глубоко чувствуйте, что вы должны каждый день вашей жизни посвящать благу других, делая для них всё, что можете. Делая, а не болтая.
Source text: tolstoy.ruDetails
Not found yet.
Ruskin's English was not found. The Circle prints the thought word for word as Thoughts of Wise Men (1903) has it under 9 March; the Jubilee commentary on that book names the source of its Ruskin, L. P. Nikiforov's Russian selection (Posrednik, 1902), which is not online, so the Russian may be Nikiforov's rendering of a passage not yet identified.
Searched: The saved Ruskin texts (Modern Painters I–V, Frondes Agrestes, The Seven Lamps, Stones of Venice I–III, The Two Paths, Unto This Last with The Political Economy of Art, Sesame and Lilies, The Crown of Wild Olive, Ethics of the Dust, The Queen of the Air, Lectures on Art, Lectures on Architecture and Painting, The Eagle's Nest, Our Fathers Have Told Us, Time and Tide, Fors Clavigera vols. 4–6) and Fors Clavigera vols. 1–3 (Gutenberg, read but not kept), for 'every day of your life', 'good of others', 'not talking', 'doing, not', 'all you can', 'feel deeply'; and archive.org's full-text search for 'doing, not talking', 'doing, not saying', 'every day of your life' and 'all that you can for them' with 'Ruskin'. Fors Clavigera vols. 7–8 are not on Gutenberg.
Если не можешь приучить себя к тому, чтобы искать случая сделать добро, как охотник ищет своей дичи, то по крайней мере не упускай случая делать добро.
If you cannot accustom yourself to look for a chance to do good as a hunter looks for his game, then at least do not miss a chance to do good.
Tolstoy TodayТолстой сегодня · tolstoytoday.org/may/21