12Octoberоктября · 12-е октября
Большого усилия требует всякое отступление от принятых обычаев. А между тем первый шаг к совершенствованию всегда связан с таким отступлением.
Every departure from accepted customs requires great effort. And yet the first step toward perfection is always bound up with such a departure.
1. Я должен поступать так, как я думаю, а не так, как думают люди. Правило это одинаково необходимо как в практической, так и в духовной жизни. Правило это трудно, потому что всегда вы найдете таких людей, которые думают, что они знают ваши обязанности лучше, чем вы сами. В мире легко жить согласно мирскому мнению, а в одиночестве легко следовать своему собственному; но велик тот человек, который среди толпы придерживается независимости своего уединения.
1. I must act as I think, not as people think. This rule is equally necessary in practical life and in spiritual life. This rule is hard, because you will always find people who think they know your duties better than you do yourself. In the world it is easy to live by the world’s opinion, and in solitude it is easy to follow your own; but great is the man who in the midst of the crowd holds to the independence of his solitude.
From Self-Reliance, in Essays, First Series · reworded by Tolstoy .
What changed“What I must do is all that concerns me, not what the people think” becomes “I must act as I think, not as people think,” so what Emerson must do, set against what people think, becomes his own thinking set against theirs; the rule “equally arduous” in “intellectual life” becomes “equally necessary” in “spiritual life,” and keeping “with perfect sweetness the independence of solitude” loses “with perfect sweetness.” †
† An intermediate translation may have made this change.
Emerson’s own wordsWhat I must do is all that concerns me, not what the people think.
This rule, equally arduous in actual and in intellectual life, may serve for the whole distinction between greatness and meanness.
It is the harder because you will always find those who think they know what is your duty better than you know it.
It is easy in the world to live after the world’s opinion; it is easy in solitude to live after our own; but the great man is he who in the midst of the crowd keeps with perfect sweetness the independence of solitude.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Self-Reliance, in Essays, First Series (1841), the paragraph beginning 'What I must do is all that concerns me', before 'The objection to conforming to usages'.
Shortened and changed. 'What I must do is all that concerns me, not what the people think' becomes «Я должен поступать так, как я думаю, а не так, как думают люди» (I must act as I think, and not as people think): Emerson sets what he must do against what people think; Tolstoy sets his own thinking against theirs. 'This rule, equally arduous in actual and in intellectual life' becomes «Правило это одинаково необходимо как в практической, так и в духовной жизни» (This rule is equally necessary in practical and in spiritual life): 'arduous' becomes «необходимо» (necessary), and 'intellectual' «духовной» (spiritual). Emerson's 'may serve for the whole distinction between greatness and meanness' is left out, and 'It is the harder' becomes «Правило это трудно» (This rule is hard). 'Keeps with perfect sweetness the independence of solitude' becomes «придерживается независимости своего уединения» (holds to the independence of his solitude), without 'with perfect sweetness'. Southgate's Many Thoughts of Many Minds (1862) prints the paragraph whole under 'Actions—Independent', with 'and not what people think' and 'to look after your own'; nothing in Tolstoy's Russian decides between Southgate and the essay, and the Posrednik translation «О доверии к себе» (1904), named in the Jubilee list of the Circle's sources, was not found online. The next paragraph of the essay gave 10-12.2. No printable.
2. Приноравливание к обычаям, до которых вам, в сущности, нет дела, — вот на что тратятся ваши силы, что лишает вас досуга и стирает всю самобытность вашей природы. При занятии таким делом как трудно распознать, что вы такое на самом деле, не говоря уже о трате на пустяки наилучших ваших способностей. Такая жизнь губит душу и тело.
2. Conforming to customs that are, in essence, none of your concern — that is what your strength is spent on, what robs you of leisure and wipes out all the originality of your nature. When you are occupied with such things, how hard it is to make out what you really are, to say nothing of spending your best faculties on trifles. Such a life ruins soul and body.
From Self-Reliance, in Essays, First Series · reworded by Tolstoy .
What changedAdds a closing sentence found neither in the paragraph nor in the rest of the essay, “Such a life ruins soul and body”; usages “that have become dead to you” become customs that are “none of your concern,” Emerson’s examples, the dead church, the dead Bible-society, and the great party, are left out, and “so much force is withdrawn from your proper life” becomes spending “your best faculties on trifles.” †
† An intermediate translation may have made this change.
Emerson’s own wordsThe objection to conforming to usages that have become dead to you is that it scatters your force.
It loses your time and blurs the impression of your character.
If you maintain a dead church, contribute to a dead Bible-society, vote with a great party either for the government or against it, spread your table like base housekeepers,—under all these screens I have difficulty to detect the precise man you are: and of course so much force is withdrawn from your proper life.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Self-Reliance, in Essays, First Series (1841), the paragraph beginning 'The objection to conforming to usages that have become dead to you'.
Shortened and changed, with a sentence added. 'The objection to conforming to usages that have become dead to you is that it scatters your force' becomes «Приноравливание к обычаям, до которых вам, в сущности, нет дела, — вот на что тратятся ваши силы» (Conforming to customs that are in essence nothing to you: that is what your powers are spent on): 'dead to you' becomes 'nothing to you', and 'scatters' becomes 'spends'. 'It loses your time and blurs the impression of your character' becomes «что лишает вас досуга и стирает всю самобытность вашей природы» (what deprives you of leisure and wipes out all the originality of your nature). Emerson's examples, 'If you maintain a dead church, contribute to a dead Bible-society, vote with a great party either for the government or against it, spread your table like base housekeepers', are left out, and 'under all these screens I have difficulty to detect the precise man you are' becomes «При занятии таким делом как трудно распознать, что вы такое на самом деле» (In such an occupation how hard it is to make out what you really are). 'And of course so much force is withdrawn from your proper life' becomes «не говоря уже о трате на пустяки наилучших ваших способностей» (to say nothing of the waste of your best abilities on trifles): 'on trifles' is Tolstoy's. The last sentence, «Такая жизнь губит душу и тело» (Such a life ruins soul and body), is in neither this paragraph nor the rest of the essay. The paragraph before gave 10-12.1. The Posrednik translation «О доверии к себе» (1904), named in the Jubilee list of the Circle's sources, was not found online; it may account for some of the wording. No printable.
3. Общество говорит человеку: «Думай, как думаем мы; верь, как верим мы; ешь и пей, как мы едим и пьем; одевайся, как мы одеваемся, — или будь проклят». Если же кто не подчинится ему, то оно превратит жизнь его в ад своими насмешками, сплетнями, ругательствами, бойкотом и остракизмом. Но мужайся.
3. Society says to a man: “Think as we think; believe as we believe; eat and drink as we eat and drink; dress as we dress — or be cursed.” And if anyone does not submit to it, it will turn his life into a hell with its mockery, gossip, abuse, boycott, and ostracism. But take courage.
Source not found yet .
Tolstoy’s own version · Путь жизниОбщество говорит человеку: «думай, как думаем мы; верь, как верим мы; ешь и пей, как мы едим и пьем; одевайся, как мы одеваемся».
Если же кто не поддается этим требованиям, общество замучает его своими насмешками, сплетнями, ругательствами.
Source text: tolstoy.ruDetails
Not found yet.
Not found. Tolstoy used the thought twice more and signed it 'After Lucy Mallory' both times: in For Every Day (Jubilee vol. 43, 14 May, no. 4, «По Люси Маллори») and in The Path of Life (Tolstoy's version), where 'or be damned', the boycott and ostracism, and 'But take courage' are gone and a close is added: it is hard not to submit, yet submit, and you are no longer free but a slave. The journal's nearest places are other texts: Mallory's 'Believe (me), or be damned!' is the edict of selfishness (September 1897), her account of a vegetarian convert worn down by 'the ridicule, the ostracism and the condemnation of the community' (May–June 1899), and a paragraph of late 1908 or 1909 on people who 'think, act, eat, dress, etc., at the behest of the has-been' in subservience to 'Dame Custom and Dame Grundy', later than the Circle. Many numbers of 1892–1897, 1900, and 1903–1907 are not online. Whether the words are Mallory's or another writer's she reprinted cannot be said.
Searched: The text layers of IAPSOP's PDFs of 108 issues of The World's Advance-Thought (vols. III–VI, 1888–1892, and XI–XXI, March 1897 to December 1907: every issue IAPSOP holds for those years) and the saved archive.org scans of vols. II–VI, XIV–XVI and XIX–XXII (to 1909), by phrase and by 450-character windows scored on groups of keywords: 'think as we think', 'believe as we believe', 'eat as we', 'dress as we dress', 'as we eat', 'as we dress', 'be damned', 'society says', 'the world says', 'public opinion says', 'Grundy', 'ostracism' or 'ostracise', 'boycott', 'gossip' near 'hell', and windows joining ridicule, gossip, abuse, boycott or ostracism, society, hell, and courage. archive.org full-text search for 'believe as we believe' with 'dress as we dress', 'think as we think' with 'or be damned', and 'eat and drink as we eat and drink' finds only English translations of Tolstoy's Path of Life (1919) and books quoting them, which were not opened. Tolstoy's For Every Day (vol. 43) and The Path of Life (vol. 45).
4. Человеку, отступающему, по требованию своей совести, от установленных обычаев той среды, в которой он живет, надо быть очень строгим и внимательным к себе: всякая ошибка его, всякая слабость будет поставлена в вину ему и, главное, его отступление от раз принятого им решения.
4. Those who, at the demand of their conscience, depart from the established customs of the circle in which they live must be very strict with themselves and watchful over themselves: their every mistake, their every weakness will be held against them, and above all any departure from a decision they have once made.
5. Когда мы, живя добродетельно, подвергаемся преследованию злых людей и за привязанность к добродетели терпим от них осмеяние, не будем печалиться и скорбеть. Таково уж свойство добродетели, что она обыкновенно в людях злых возбуждает к себе ненависть. Завидуя тем, кто хочет жить праведно, и думая самим себе приготовить оправдание, если очернят славу других, злые люди ненавидят добрых, как идущих противоположным путем, и всячески стараются обесславить их жизнь. Но не будем сокрушаться, потому что ненависть злых служит признаком добродетели.
5. When, living virtuously, we are persecuted by wicked people and suffer their ridicule for our attachment to virtue, let us not be sad or grieve. Such is the nature of virtue that it usually arouses hatred toward itself in wicked people. Envying those who wish to live righteously, and thinking to prepare a justification for themselves if they blacken the good name of others, wicked people hate the good as those who walk the opposite path, and try in every way to bring their life into disrepute. But let us not be distressed, because the hatred of the wicked is a sign of virtue.
From Homilies on the Gospel of John · close to the original .
What Tolstoy read · Беседы на Евангелие от Иоанна, Russian translation in «Творения святого отца нашего Иоан…Когда мы, живя добродетельно, подвергаемся преследованию людей злых и за привязанность к добродетели терпим от них осмеяние, – не будем печалиться и скорбеть.
Таково уж свойство добродетели, что она, обыкновенно, в людях злых возбуждает к себе ненависть.
Завидуя тем, кто хочет жить праведно, и думая самим себе приготовить оправдание, если очернят добрую славу других, злые люди ненавидят (добрых), как идущих противоположным путем, и всячески стараются обесславить их жизнь.
Но не будем сокрушаться, потому что ненависть злых служит знаком добродетели.
Source text: azbyka.ruIn English · Nicene and Post-Nicene Fathers, ser. 1, vol. 14 (ed. Philip Schaff), 1889When having become virtuous we are persecuted by the wicked, or when being desirous of virtue we are mocked at by them, let us not be distracted or angry.
For this is the natural course of things, and everywhere virtue is wont to engender hatred from wicked men.
For envying those who desire to live properly, and thinking to prepare an excuse for themselves if they can overthrow the credit of others, they hate them as having pursuits opposite to their own, and use every means to shame their way of life.
But let not us grieve, for this is a mark of virtue.
Source text: ccel.orgDetails
The words shown were found, word for word, in the saved source text. Homilies on the Gospel of John, Homily LXXXII (on John 17:14), § 1.
The Russian of the St Petersburg Theological Academy, the first four sentences of § 1 of Homily 82 on John, copied closely: Chrysostom opens his comment on "the world hath hated them" (John 17:14). Tolstoy writes «признаком добродетели» for «знаком добродетели» (both "a sign of virtue"), leaves out «добрую» (good) from «очернят добрую славу других» (blacken the good name of others), puts «злых людей» for «людей злых» (wicked people), and drops the translator's brackets around «(добрых)» (the good), the dash before «не будем печалиться» (let us not be sad), and the commas around «обыкновенно» (usually). He stops before the Gospel texts Chrysostom cites next (John 15:19, Luke 6:26). The Jubilee list of sources (vol. 42) names «Наставления св. Иоанна Златоуста» (Посредник, 1888), not seen; some of the small differences may come from it. The English is the Oxford translation in Schaff's series. The Greek (PG 59) was not saved: no public-domain transcription was found online. Not in Thoughts of Wise Men (1903).
Дурно раздражать людей, отступая от принятых ими обычаев, но еще хуже отступать от требований совести и разума, потворствуя людским обычаям.
It is wrong to irritate people by departing from the customs they have accepted, but it is still worse to depart from the demands of conscience and reason in order to humor people’s customs.
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