Введение
Поэма Александра Попа «Очерк о человеке» – это стихотворение, опубликованное Александром Попом в 1733–1734 годах. Оно было посвящено Генри Сент-Джону, 1-му виконту Болингброку (произносится как 'Bull en brook'), отсюда и первая строка: «Проснись, мой Сент-Джон». Это попытка рационализировать или, скорее, «оправдать пути Бога перед человеком» (строка 16), что является вариацией утверждения Джона Мильтона в первых строках «Потерянного рая», где он намеревался «оправдать пути Бога перед людьми» (1.26). Поэма посвящена естественному порядку, установленному Богом для человека. Поскольку человек не может познать Божьи цели, он не должен жаловаться на свое место в великой цепи бытия (строки 33–34) и должен принять, что «Что бы ни было, это правильно» (строка 292) – тема, высмеянная Вольтером в «Кандиде» (1759). Эта работа, пожалуй, больше, чем любая другая, популяризировала оптимистическую философию по всей Англии и остальной Европе. «Очерк о человеке» и «Моральные послания» Попа были задуманы как части системы этики, которую он хотел выразить в поэзии. «Моральные послания» известны под разными названиями, включая «Этические послания» и «Моральные эссе». После публикации «Очерк о человеке» вызвал восхищение во всей Европе. Вольтер назвал его «самой красивой, самой полезной, самой возвышенной дидактической поэмой, когда-либо написанной на любом языке». В 1756 году Руссо написал Вольтеру, восхищаясь поэмой и говоря, что она «смягчает мои страдания и приносит терпение». Кант любил эту поэму и читал своим ученикам длинные отрывки из нее. Однако позже Вольтер отказался от своего восхищения оптимизмом Попа и Лейбница и даже написал роман «Кандид» как сатиру на их этическую философию. Руссо также критиковал эту работу, ставя под сомнение «некритическое предположение Попа о том, что должна существовать непрерывная цепь бытия от неодушевленной материи до Бога». Эссе, написанное парными рифмами, состоит из четырех посланий. Поп начал работу над ним в 1729 году и закончил первые три к 1731 году. Они появились в начале 1733 года, а четвертое послание было опубликовано в следующем году. Первоначально поэма была опубликована анонимно; Поп не признал авторство до 1735 года. Во вступительном заявлении «Дизайн» Поп раскрывает, что «Очерк о человеке» изначально задумывался как часть более длинной философской поэмы, которая должна была быть расширена до четырех отдельных книг. По словам его друга и редактора Уильяма Уорбертона, Поп намеревался структурировать работу следующим образом:
"An Essay on Man" is a poem published by Alexander Pope in 1733–1734. It was dedicated to Henry St John, 1st Viscount Bolingbroke (pronounced 'Bull en brook'), hence the opening line: "Awake, my St John ". It is an effort to rationalize or rather "vindicate the ways of God to man" (l.16), a variation of John Milton's claim in the opening lines of Paradise Lost, that he will "justifie the wayes of God to men" (1.26). It is concerned with the natural order God has decreed for man. Because man cannot know God's purposes, he cannot complain about his position in the great chain of being (ll.33–34) and must accept that "Whatever is, is right" (l.292), a theme that was satirized by Voltaire in Candide (1759). More than any other work, it popularized optimistic philosophy throughout England and the rest of Europe. Pope's Essay on Man and Moral Epistles were designed to be the parts of a system of ethics which he wanted to express in poetry. Moral Epistles has been known under various other names including Ethic Epistles and Moral Essays. On its publication, An Essay on Man received great admiration throughout Europe. Voltaire called it "the most beautiful, the most useful, the most sublime didactic poem ever written in any language". In 1756 Rousseau wrote to Voltaire admiring the poem and saying that it "softens my ills and brings me patience". Kant was fond of the poem and would recite long passages from it to his students. Later however, Voltaire renounced his admiration for Pope's and Leibniz's optimism and even wrote a novel, Candide, as a satire on their philosophy of ethics. Rousseau also critiqued the work, questioning "Pope's uncritical assumption that there must be an unbroken chain of being all the way from inanimate matter up to God." The essay, written in heroic couplets, comprises four epistles. Pope began work on it in 1729, and had finished the first three by 1731. They appeared in early 1733, with the fourth epistle published the following year. The poem was originally published anonymously; Pope did not admit authorship until 1735. Pope reveals in his introductory statement, "The Design", that An Essay on Man was originally conceived as part of a longer philosophical poem which would have been expanded on through four separate books. According to his friend and editor, William Warburton, Pope intended to structure the work as follows:
The four epistles which had already been published would have comprised the first book. The second book was to contain another set of epistles, which in contrast to the first book would focus on subjects such as human reason, the practical and impractical aspects of varied arts and sciences, human talent, the use of learning, the science of the world, and wit, together with "a satire against the misapplication" of those same disciplines. The third book would discuss politics and religion, while the fourth book was concerned with "private ethics" or "practical morality." The following passage, taken from the first two paragraphs of the opening verse of the second epistle, is often quoted by those familiar with Pope's work, as it neatly summarizes some of the religious and humanistic tenets of the poem:
Know then thyself, presume not God to scan;
The proper study of Mankind is Man. Plac'd on this isthmus of a middle state,
A being darkly wise, and rudely great:
With too much knowledge for the Sceptic side,
With too much weakness for the Stoic's pride,
He hangs between; in doubt to act, or rest,
In doubt to deem himself a God, or Beast;
In doubt his Mind or Body to prefer,
Born but to die, and reas'ning but to err;
Alike in ignorance, his reason such,
Whether he thinks too little, or too much:
Chaos of Thought and Passion, all confus'd;
Still by himself, abus'd, or disabus'd;
Created half to rise, and half to fall;
Great lord of all things, yet a prey to all;
Sole judge of Truth, in endless Error hurl'd:
The glory, jest, and riddle of the world! Go, wond'rous creature! mount where Science guides,
Go, measure earth, weigh air, and state the tides;
Instruct the planets in what orbs to run,
Correct old Time, and regulate the Sun;
Go, soar with Plato to th' empyreal sphere,
To the first good, first perfect, and first fair;
Or tread the mazy round his follow'rs trod,
And quitting sense call imitating God;
As Eastern priests in giddy circles run,
And turn their heads to imitate the Sun. Go, teach Eternal Wisdom how to rule—
Then drop into thyself, and be a fool! |source=Epistle II, lines 1–30
In the above example, Pope's thesis is that man has learnt about nature and God's creation through science; consequently, science has given man power, but having become intoxicated by this power, man has begun to think that he is "imitating God". In response, Pope declares the species of man to be a "fool", absent of knowledge and plagued by "ignorance" in spite of all the progress achieved through science. Pope argues that humanity should make a study of itself, and not debase the spiritual essence of the world with earthly science, since the two are diametrically opposed to one another: man should "presume not God to scan".
Четыре уже опубликованных послания должны были составить первую книгу. Вторая книга должна была содержать еще один набор посланий, которые, в отличие от первой книги, были бы посвящены таким темам, как человеческий разум, практические и непрактические аспекты различных искусств и наук, человеческий талант, польза знаний, наука о мире и остроумие, а также «сатира против злоупотребления» этими дисциплинами. Третья книга должна была обсуждать политику и религию, а четвертая – «частную этику» или «практическую мораль». Следующий отрывок, взятый из первых двух абзацев вводной строки второго послания, часто цитируется теми, кто знаком с творчеством Попа, поскольку он кратко суммирует некоторые религиозные и гуманистические принципы поэмы:
"An Essay on Man" is a poem published by Alexander Pope in 1733–1734. It was dedicated to Henry St John, 1st Viscount Bolingbroke (pronounced 'Bull en brook'), hence the opening line: "Awake, my St John ". It is an effort to rationalize or rather "vindicate the ways of God to man" (l.16), a variation of John Milton's claim in the opening lines of Paradise Lost, that he will "justifie the wayes of God to men" (1.26). It is concerned with the natural order God has decreed for man. Because man cannot know God's purposes, he cannot complain about his position in the great chain of being (ll.33–34) and must accept that "Whatever is, is right" (l.292), a theme that was satirized by Voltaire in Candide (1759). More than any other work, it popularized optimistic philosophy throughout England and the rest of Europe. Pope's Essay on Man and Moral Epistles were designed to be the parts of a system of ethics which he wanted to express in poetry. Moral Epistles has been known under various other names including Ethic Epistles and Moral Essays. On its publication, An Essay on Man received great admiration throughout Europe. Voltaire called it "the most beautiful, the most useful, the most sublime didactic poem ever written in any language". In 1756 Rousseau wrote to Voltaire admiring the poem and saying that it "softens my ills and brings me patience". Kant was fond of the poem and would recite long passages from it to his students. Later however, Voltaire renounced his admiration for Pope's and Leibniz's optimism and even wrote a novel, Candide, as a satire on their philosophy of ethics. Rousseau also critiqued the work, questioning "Pope's uncritical assumption that there must be an unbroken chain of being all the way from inanimate matter up to God." The essay, written in heroic couplets, comprises four epistles. Pope began work on it in 1729, and had finished the first three by 1731. They appeared in early 1733, with the fourth epistle published the following year. The poem was originally published anonymously; Pope did not admit authorship until 1735. Pope reveals in his introductory statement, "The Design", that An Essay on Man was originally conceived as part of a longer philosophical poem which would have been expanded on through four separate books. According to his friend and editor, William Warburton, Pope intended to structure the work as follows:
The four epistles which had already been published would have comprised the first book. The second book was to contain another set of epistles, which in contrast to the first book would focus on subjects such as human reason, the practical and impractical aspects of varied arts and sciences, human talent, the use of learning, the science of the world, and wit, together with "a satire against the misapplication" of those same disciplines. The third book would discuss politics and religion, while the fourth book was concerned with "private ethics" or "practical morality." The following passage, taken from the first two paragraphs of the opening verse of the second epistle, is often quoted by those familiar with Pope's work, as it neatly summarizes some of the religious and humanistic tenets of the poem:
Know then thyself, presume not God to scan;
The proper study of Mankind is Man. Plac'd on this isthmus of a middle state,
A being darkly wise, and rudely great:
With too much knowledge for the Sceptic side,
With too much weakness for the Stoic's pride,
He hangs between; in doubt to act, or rest,
In doubt to deem himself a God, or Beast;
In doubt his Mind or Body to prefer,
Born but to die, and reas'ning but to err;
Alike in ignorance, his reason such,
Whether he thinks too little, or too much:
Chaos of Thought and Passion, all confus'd;
Still by himself, abus'd, or disabus'd;
Created half to rise, and half to fall;
Great lord of all things, yet a prey to all;
Sole judge of Truth, in endless Error hurl'd:
The glory, jest, and riddle of the world! Go, wond'rous creature! mount where Science guides,
Go, measure earth, weigh air, and state the tides;
Instruct the planets in what orbs to run,
Correct old Time, and regulate the Sun;
Go, soar with Plato to th' empyreal sphere,
To the first good, first perfect, and first fair;
Or tread the mazy round his follow'rs trod,
And quitting sense call imitating God;
As Eastern priests in giddy circles run,
And turn their heads to imitate the Sun. Go, teach Eternal Wisdom how to rule—
Then drop into thyself, and be a fool! |source=Epistle II, lines 1–30
In the above example, Pope's thesis is that man has learnt about nature and God's creation through science; consequently, science has given man power, but having become intoxicated by this power, man has begun to think that he is "imitating God". In response, Pope declares the species of man to be a "fool", absent of knowledge and plagued by "ignorance" in spite of all the progress achieved through science. Pope argues that humanity should make a study of itself, and not debase the spiritual essence of the world with earthly science, since the two are diametrically opposed to one another: man should "presume not God to scan".
Знай же себя, не пытайся постичь Бога;
Истинное занятие человечества – человек. Помещенный на этот перешеек среднего состояния,
Существо темно мудрое и грубо великое:
Слишком много знаний для скептика,
Слишком много слабости для гордости стоика,
Он висит между; в сомнении действовать или отдыхать,
В сомнении считать себя Богом или зверем;
В сомнении предпочесть свой ум или тело,
Рожденный лишь для того, чтобы умереть, и рассуждать лишь для того, чтобы ошибаться;
Подобно в невежестве, его разум таков,
Думает ли он слишком мало или слишком много:
Хаос мысли и страсти, все смешанные;
Все еще сам, обманутый или разоблаченный;
Созданный наполовину, чтобы возвыситься, и наполовину, чтобы пасть;
Великий господин всего сущего, но добыча для всего;
Единственный судья Истины, в бесконечной ошибке повергнутый:
Слава, шутка и загадка мира! Иди, чудесное существо! Поднимись туда, где наука ведет,
Измерь землю, взвесь воздух и определи приливы;
Наставь планеты, на каких орбитах им вращаться,
Исправь старое Время и регулируй Солнце;
Иди, воспари с Платоном в эмпирейскую сферу,
К первому благу, первому совершенству и первой красоте;
Или ступай по лабиринтному кругу, по которому ступали его последователи,
И оставив разум, подражай Б...
"An Essay on Man" is a poem published by Alexander Pope in 1733–1734. It was dedicated to Henry St John, 1st Viscount Bolingbroke (pronounced 'Bull en brook'), hence the opening line: "Awake, my St John ". It is an effort to rationalize or rather "vindicate the ways of God to man" (l.16), a variation of John Milton's claim in the opening lines of Paradise Lost, that he will "justifie the wayes of God to men" (1.26). It is concerned with the natural order God has decreed for man. Because man cannot know God's purposes, he cannot complain about his position in the great chain of being (ll.33–34) and must accept that "Whatever is, is right" (l.292), a theme that was satirized by Voltaire in Candide (1759). More than any other work, it popularized optimistic philosophy throughout England and the rest of Europe. Pope's Essay on Man and Moral Epistles were designed to be the parts of a system of ethics which he wanted to express in poetry. Moral Epistles has been known under various other names including Ethic Epistles and Moral Essays. On its publication, An Essay on Man received great admiration throughout Europe. Voltaire called it "the most beautiful, the most useful, the most sublime didactic poem ever written in any language". In 1756 Rousseau wrote to Voltaire admiring the poem and saying that it "softens my ills and brings me patience". Kant was fond of the poem and would recite long passages from it to his students. Later however, Voltaire renounced his admiration for Pope's and Leibniz's optimism and even wrote a novel, Candide, as a satire on their philosophy of ethics. Rousseau also critiqued the work, questioning "Pope's uncritical assumption that there must be an unbroken chain of being all the way from inanimate matter up to God." The essay, written in heroic couplets, comprises four epistles. Pope began work on it in 1729, and had finished the first three by 1731. They appeared in early 1733, with the fourth epistle published the following year. The poem was originally published anonymously; Pope did not admit authorship until 1735. Pope reveals in his introductory statement, "The Design", that An Essay on Man was originally conceived as part of a longer philosophical poem which would have been expanded on through four separate books. According to his friend and editor, William Warburton, Pope intended to structure the work as follows:
The four epistles which had already been published would have comprised the first book. The second book was to contain another set of epistles, which in contrast to the first book would focus on subjects such as human reason, the practical and impractical aspects of varied arts and sciences, human talent, the use of learning, the science of the world, and wit, together with "a satire against the misapplication" of those same disciplines. The third book would discuss politics and religion, while the fourth book was concerned with "private ethics" or "practical morality." The following passage, taken from the first two paragraphs of the opening verse of the second epistle, is often quoted by those familiar with Pope's work, as it neatly summarizes some of the religious and humanistic tenets of the poem:
Know then thyself, presume not God to scan;
The proper study of Mankind is Man. Plac'd on this isthmus of a middle state,
A being darkly wise, and rudely great:
With too much knowledge for the Sceptic side,
With too much weakness for the Stoic's pride,
He hangs between; in doubt to act, or rest,
In doubt to deem himself a God, or Beast;
In doubt his Mind or Body to prefer,
Born but to die, and reas'ning but to err;
Alike in ignorance, his reason such,
Whether he thinks too little, or too much:
Chaos of Thought and Passion, all confus'd;
Still by himself, abus'd, or disabus'd;
Created half to rise, and half to fall;
Great lord of all things, yet a prey to all;
Sole judge of Truth, in endless Error hurl'd:
The glory, jest, and riddle of the world! Go, wond'rous creature! mount where Science guides,
Go, measure earth, weigh air, and state the tides;
Instruct the planets in what orbs to run,
Correct old Time, and regulate the Sun;
Go, soar with Plato to th' empyreal sphere,
To the first good, first perfect, and first fair;
Or tread the mazy round his follow'rs trod,
And quitting sense call imitating God;
As Eastern priests in giddy circles run,
And turn their heads to imitate the Sun. Go, teach Eternal Wisdom how to rule—
Then drop into thyself, and be a fool! |source=Epistle II, lines 1–30
In the above example, Pope's thesis is that man has learnt about nature and God's creation through science; consequently, science has given man power, but having become intoxicated by this power, man has begun to think that he is "imitating God". In response, Pope declares the species of man to be a "fool", absent of knowledge and plagued by "ignorance" in spite of all the progress achieved through science. Pope argues that humanity should make a study of itself, and not debase the spiritual essence of the world with earthly science, since the two are diametrically opposed to one another: man should "presume not God to scan".
В приведенном выше примере тезис Попа заключается в том, что человек познал природу и творение Бога через науку; следовательно, наука дала человеку силу, но, опьяненный этой силой, человек начал думать, что он «подражает Богу». В ответ Поп объявляет человеческий род «глупцом», лишенным знания и терзаемым «невежеством», несмотря на весь прогресс, достигнутый благодаря науке. Поп утверждает, что человечество должно изучать самого себя, а не осквернять духовную сущность мира земной наукой, поскольку они диаметрально противоположны друг другу: человек «не должен пытаться постичь Бога».
"An Essay on Man" is a poem published by Alexander Pope in 1733–1734. It was dedicated to Henry St John, 1st Viscount Bolingbroke (pronounced 'Bull en brook'), hence the opening line: "Awake, my St John ". It is an effort to rationalize or rather "vindicate the ways of God to man" (l.16), a variation of John Milton's claim in the opening lines of Paradise Lost, that he will "justifie the wayes of God to men" (1.26). It is concerned with the natural order God has decreed for man. Because man cannot know God's purposes, he cannot complain about his position in the great chain of being (ll.33–34) and must accept that "Whatever is, is right" (l.292), a theme that was satirized by Voltaire in Candide (1759). More than any other work, it popularized optimistic philosophy throughout England and the rest of Europe. Pope's Essay on Man and Moral Epistles were designed to be the parts of a system of ethics which he wanted to express in poetry. Moral Epistles has been known under various other names including Ethic Epistles and Moral Essays. On its publication, An Essay on Man received great admiration throughout Europe. Voltaire called it "the most beautiful, the most useful, the most sublime didactic poem ever written in any language". In 1756 Rousseau wrote to Voltaire admiring the poem and saying that it "softens my ills and brings me patience". Kant was fond of the poem and would recite long passages from it to his students. Later however, Voltaire renounced his admiration for Pope's and Leibniz's optimism and even wrote a novel, Candide, as a satire on their philosophy of ethics. Rousseau also critiqued the work, questioning "Pope's uncritical assumption that there must be an unbroken chain of being all the way from inanimate matter up to God." The essay, written in heroic couplets, comprises four epistles. Pope began work on it in 1729, and had finished the first three by 1731. They appeared in early 1733, with the fourth epistle published the following year. The poem was originally published anonymously; Pope did not admit authorship until 1735. Pope reveals in his introductory statement, "The Design", that An Essay on Man was originally conceived as part of a longer philosophical poem which would have been expanded on through four separate books. According to his friend and editor, William Warburton, Pope intended to structure the work as follows:
The four epistles which had already been published would have comprised the first book. The second book was to contain another set of epistles, which in contrast to the first book would focus on subjects such as human reason, the practical and impractical aspects of varied arts and sciences, human talent, the use of learning, the science of the world, and wit, together with "a satire against the misapplication" of those same disciplines. The third book would discuss politics and religion, while the fourth book was concerned with "private ethics" or "practical morality." The following passage, taken from the first two paragraphs of the opening verse of the second epistle, is often quoted by those familiar with Pope's work, as it neatly summarizes some of the religious and humanistic tenets of the poem:
Know then thyself, presume not God to scan;
The proper study of Mankind is Man. Plac'd on this isthmus of a middle state,
A being darkly wise, and rudely great:
With too much knowledge for the Sceptic side,
With too much weakness for the Stoic's pride,
He hangs between; in doubt to act, or rest,
In doubt to deem himself a God, or Beast;
In doubt his Mind or Body to prefer,
Born but to die, and reas'ning but to err;
Alike in ignorance, his reason such,
Whether he thinks too little, or too much:
Chaos of Thought and Passion, all confus'd;
Still by himself, abus'd, or disabus'd;
Created half to rise, and half to fall;
Great lord of all things, yet a prey to all;
Sole judge of Truth, in endless Error hurl'd:
The glory, jest, and riddle of the world! Go, wond'rous creature! mount where Science guides,
Go, measure earth, weigh air, and state the tides;
Instruct the planets in what orbs to run,
Correct old Time, and regulate the Sun;
Go, soar with Plato to th' empyreal sphere,
To the first good, first perfect, and first fair;
Or tread the mazy round his follow'rs trod,
And quitting sense call imitating God;
As Eastern priests in giddy circles run,
And turn their heads to imitate the Sun. Go, teach Eternal Wisdom how to rule—
Then drop into thyself, and be a fool! |source=Epistle II, lines 1–30
In the above example, Pope's thesis is that man has learnt about nature and God's creation through science; consequently, science has given man power, but having become intoxicated by this power, man has begun to think that he is "imitating God". In response, Pope declares the species of man to be a "fool", absent of knowledge and plagued by "ignorance" in spite of all the progress achieved through science. Pope argues that humanity should make a study of itself, and not debase the spiritual essence of the world with earthly science, since the two are diametrically opposed to one another: man should "presume not God to scan".
Ссылки в других трудах
Фраза «надежда, которая вечно жива» используется во второй строфе поэмы Эрнеста Тайера «Кейси у биты», написанной в пародийно-героическом стиле, чтобы придать поэме комический оттенок претенциозности.