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Стоицизм – поистине уникальная философская школа: зародившись в III–II веке до н. э., она увлекает и наших современников. В этой книге вы познакомитесь с ярчайшими мыслями одних из лучших представителей стоицизма. «В чем наше благо?» Эпиктета, древнегреческого философа, побывавшего рабом и получившего свободу за свою мудрость, трактат «Наедине с собой» его блестящего последователя Марка Аврелия, римского императора и философа, а также два размышления «О блаженной жизни» и «О стойкости мудреца» третьего великого римского стоика Сенеки, сумевшего сохранить достоинство на службе у двух самых лютых тиранов Рима, Калигулы и Нерона, раскроют перед вами глубину и силу человеческого духа.
Дата написания1970-01-01
Язык книгиru
Язык оригиналаla
СерияКофе с мудрецами
Возрастное ограничение12+
Темы
философские концепциисборник рассказовжемчужины мудростиразмышления о жизниантичная философиядревние философыстоицизм
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Страница 4 из 95Глава VIII
1. Я бы сказал, что наслаждение не чуждо ни добрым, ни злым и что подлецы получают не меньшее удовольствие от своих подлостей, чем честные люди от выдающихся подвигов. Вот почему древние учили стремиться к жизни лучшей, а не приятнейшей. Наслаждение должно быть не руководителем доброй воли, указывающим ей верное направление, а ее спутником. В руководители же нужно брать природу: ей подражает разум, с ней советуется.
2. Итак, блаженная жизнь есть то же самое, что жизнь согласно природе. Что это такое, я сейчас объясню: если все наши природные способности и телесные дарования мы станем бережно сохранять, но в то же время не слишком трястись над ними, зная, что они даны нам на один день и их все равно не удержать навсегда; если мы не станем по-рабски служить им, отдавая себя в чужую власть; если все удачи и удовольствия, выпадающие на долю нашего тела, займут у нас подобающее место, какое в военном лагере занимают легковооруженные и вспомогательные войска, то есть будут подчиняться, а не командовать, – тогда все эти блага пойдут на пользу душе.
3. Блажен муж, не подвластный растлению извне, восхищающийся лишь собою, полагающийся лишь на собственный дух и готовый ко всему; его уверенность опирается на знание, а его знание – на постоянство; суждения его неизменны, и решения его не знают исправлений. Без слов понятно, что подобный муж будет собранным и упорядоченным, и во всех делах своих будет велик, но не без ласковости.
4. Разум побуждается к исследованию раздражающими его чувствами. Пусть так: у него ведь нет другого двигателя, и только чувства дают ему толчок, заставляя двинуться к истине. Но беря свое начало в чувственности, он должен в конце вернуться к самому себе. Точно так же устроен и мир: этот всеобъемлющий бог и правитель Вселенной устремлен вроде бы наружу, однако отовсюду вновь возвращается в самого себя. Так должна поступать и наша душа: следуя своим чувствам, она достигнет с их помощью внешнего мира, но при этом должна остаться госпожой и над собой, и над ними.
5. Именно таким образом может быть достигнуто в человеке согласное единство сил и способностей, и тогда родится тот разум, который не будет знать внутренних разногласий и колебаний во мнениях, восприятиях и убеждениях; которому достаточно будет раз и навсегда себя упорядочить, чтобы его части согласовались друг с другом и, если можно так выразиться, спелись, и он достигнет высшего блага. Ибо в нем не останется неправды и соблазна, он не будет наталкиваться на препятствия и оскальзываться на сомнениях.
6. Все его дела будут диктоваться лишь его собственной властью, и непредвиденных случайностей для него не будет; все его предприятия легко и непринужденно будут обращаться к благу, а сам предприниматель никогда не покажет спины, изменяя благим решениям, ибо колебания и лень – это проявления непостоянства и внутренней борьбы. А посему смело можешь заявлять, что высшее благо есть душевное согласие, ибо добродетели должны быть там, где лад и единство, а где разлад – там пороки.
Глава IX
1. Но ты сам, наверное, чтишь добродетель только потому, что надеешься извлечь из нее какое-то наслаждение, могут мне возразить. Прежде всего я отвечу вот что: если добродетель и приносит наслаждение, достичь ее стремятся не ради этого. Неверно было бы сказать, что она приносит наслаждение; вернее, приносит в том числе и его; не ради него она обрекает себя на труды и страдания, но в результате ее трудов, хотя и преследующих иную цель, получается между прочим и оно.
2. Подобно тому как на засеянной хлебом пашне меж колосьев всходят цветы, но не ради них предприняли свой труд пахарь и сеятель, хоть цветы и радуют глаз; цель их была – хлеб, а цветы – случайное добавление. Точно так же и наслаждение – не причина и не награда добродетели, а нечто ей сопутствующее; оно не признается чем-то хорошим только оттого, что доставляет удовольствие; напротив, добродетельному человеку оно достав ляет удовольствие, только если будет признано хорошим.
3. Высшее благо заключено в самом суждении и поведении совершенно доброй души: после того как она завершила свой путь и замкнулась в собственных границах, достигнув высшего блага, она уже не желает ничего более, ибо вне целого нет ничего, так же как нет ничего дальше конца.
4. Так что ты напрасно доискиваешься, ради чего я стремлюсь к добродетели: это все равно что спрашивать, что находится выше самого верха. Тебя интересует, что я хочу извлечь из добродетели? Ее саму. Да у нее и нет ничего лучшего, она сама себе награда. Разве этого мало? Вот я говорю тебе: «Высшее благо есть несокрушимая твердость духа, способность предвидения, возвышенность, здравый смысл, свобода, согласие, достоинство и красота», – а ты требуешь чего-то большего, к чему все это служило бы лишь приложением. Что ты все твердишь мне о наслаждении? Я ищу то, что составляет благо человека, а не брюха, которое у скотов и хищников гораздо вместительнее.
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Я бы сказал, что наслаждение не чуждо ни добрым, ни злым и что подлецы получают не меньшее удовольствие от своих подлостей, чем честные люди от выдающихся подвигов. Вот почему древние учили стремиться к жизни лучшей, а не приятнейшей. Наслаждение должно быть не руководителем доброй воли, указывающим ей верное направление, а ее спутником. В руководители же нужно брать природу: ей подражает разум, с ней советуется."},{"id":"id512:40","kind":"paragraph","text":"2. Итак, блаженная жизнь есть то же самое, что жизнь согласно природе. Что это такое, я сейчас объясню: если все наши природные способности и телесные дарования мы станем бережно сохранять, но в то же время не слишком трястись над ними, зная, что они даны нам на один день и их все равно не удержать навсегда; если мы не станем по-рабски служить им, отдавая себя в чужую власть; если все удачи и удовольствия, выпадающие на долю нашего тела, займут у нас подобающее место, какое в военном лагере занимают легковооруженные и вспомогательные войска, то есть будут подчиняться, а не командовать, – тогда все эти блага пойдут на пользу душе."},{"id":"id512:41","kind":"paragraph","text":"3. Блажен муж, не подвластный растлению извне, восхищающийся лишь собою, полагающийся лишь на собственный дух и готовый ко всему; его уверенность опирается на знание, а его знание – на постоянство; суждения его неизменны, и решения его не знают исправлений. Без слов понятно, что подобный муж будет собранным и упорядоченным, и во всех делах своих будет велик, но не без ласковости."},{"id":"id512:42","kind":"paragraph","text":"4. Разум побуждается к исследованию раздражающими его чувствами. Пусть так: у него ведь нет другого двигателя, и только чувства дают ему толчок, заставляя двинуться к истине. Но беря свое начало в чувственности, он должен в конце вернуться к самому себе. Точно так же устроен и мир: этот всеобъемлющий бог и правитель Вселенной устремлен вроде бы наружу, однако отовсюду вновь возвращается в самого себя. Так должна поступать и наша душа: следуя своим чувствам, она достигнет с их помощью внешнего мира, но при этом должна остаться госпожой и над собой, и над ними."},{"id":"id512:43","kind":"paragraph","text":"5. Именно таким образом может быть достигнуто в человеке согласное единство сил и способностей, и тогда родится тот разум, который не будет знать внутренних разногласий и колебаний во мнениях, восприятиях и убеждениях; которому достаточно будет раз и навсегда себя упорядочить, чтобы его части согласовались друг с другом и, если можно так выразиться, спелись, и он достигнет высшего блага. Ибо в нем не останется неправды и соблазна, он не будет наталкиваться на препятствия и оскальзываться на сомнениях."},{"id":"id512:44","kind":"paragraph","text":"6. Все его дела будут диктоваться лишь его собственной властью, и непредвиденных случайностей для него не будет; все его предприятия легко и непринужденно будут обращаться к благу, а сам предприниматель никогда не покажет спины, изменяя благим решениям, ибо колебания и лень – это проявления непостоянства и внутренней борьбы. А посему смело можешь заявлять, что высшее благо есть душевное согласие, ибо добродетели должны быть там, где лад и единство, а где разлад – там пороки."},{"id":"id512:45","kind":"heading","text":"Глава IX"},{"id":"id512:46","kind":"paragraph","text":"1. Но ты сам, наверное, чтишь добродетель только потому, что надеешься извлечь из нее какое-то наслаждение, могут мне возразить. Прежде всего я отвечу вот что: если добродетель и приносит наслаждение, достичь ее стремятся не ради этого. Неверно было бы сказать, что она приносит наслаждение; вернее, приносит в том числе и его; не ради него она обрекает себя на труды и страдания, но в результате ее трудов, хотя и преследующих иную цель, получается между прочим и оно."},{"id":"id512:47","kind":"paragraph","text":"2. Подобно тому как на засеянной хлебом пашне меж колосьев всходят цветы, но не ради них предприняли свой труд пахарь и сеятель, хоть цветы и радуют глаз; цель их была – хлеб, а цветы – случайное добавление. Точно так же и наслаждение – не причина и не награда добродетели, а нечто ей сопутствующее; оно не признается чем-то хорошим только оттого, что доставляет удовольствие; напротив, добродетельному человеку оно достав ляет удовольствие, только если будет признано хорошим."},{"id":"id512:48","kind":"paragraph","text":"3. Высшее благо заключено в самом суждении и поведении совершенно доброй души: после того как она завершила свой путь и замкнулась в собственных границах, достигнув высшего блага, она уже не желает ничего более, ибо вне целого нет ничего, так же как нет ничего дальше конца."},{"id":"id512:49","kind":"paragraph","text":"4. Так что ты напрасно доискиваешься, ради чего я стремлюсь к добродетели: это все равно что спрашивать, что находится выше самого верха. Тебя интересует, что я хочу извлечь из добродетели? Ее саму. Да у нее и нет ничего лучшего, она сама себе награда. Разве этого мало? Вот я говорю тебе: «Высшее благо есть несокрушимая твердость духа, способность предвидения, возвышенность, здравый смысл, свобода, согласие, достоинство и красота», – а ты требуешь чего-то большего, к чему все это служило бы лишь приложением. Что ты все твердишь мне о наслаждении? Я ищу то, что составляет благо человека, а не брюха, которое у скотов и хищников гораздо вместительнее."}],"toc":[{"id":"id515:0:1","label":"Annotation","page":1,"pageUrl":"/books/0JNvqMVv#reader-content"},{"id":"id514:0:1","label":"Сенека, Марк Аврелий, Эпиктет О стойкости мудреца","page":1,"pageUrl":"/books/0JNvqMVv#reader-content"},{"id":"id513:0:1","label":"Сенека","page":1,"pageUrl":"/books/0JNvqMVv#reader-content"},{"id":"id512:0:1","label":"О блаженной жизни","page":1,"pageUrl":"/books/0JNvqMVv#reader-content"},{"id":"id512:2:1","label":"Глава I","page":1,"pageUrl":"/books/0JNvqMVv#reader-content"},{"id":"id512:8:1","label":"Глава II","page":1,"pageUrl":"/books/0JNvqMVv#reader-content"},{"id":"id512:14:2","label":"Глава III","page":2,"pageUrl":"/books/0JNvqMVv?page=2#reader-content"},{"id":"id512:19:2","label":"Глава IV","page":2,"pageUrl":"/books/0JNvqMVv?page=2#reader-content"},{"id":"id512:25:3","label":"Глава V","page":3,"pageUrl":"/books/0JNvqMVv?page=3#reader-content"},{"id":"id512:30:3","label":"Глава VI","page":3,"pageUrl":"/books/0JNvqMVv?page=3#reader-content"},{"id":"id512:33:3","label":"Глава VII","page":3,"pageUrl":"/books/0JNvqMVv?page=3#reader-content"},{"id":"id512:38:4","label":"Глава VIII","page":4,"pageUrl":"/books/0JNvqMVv?page=4#reader-content"},{"id":"id512:45:4","label":"Глава IX","page":4,"pageUrl":"/books/0JNvqMVv?page=4#reader-content"},{"id":"id512:50:5","label":"Глава X","page":5,"pageUrl":"/books/0JNvqMVv?page=5#reader-content"},{"id":"id512:54:5","label":"Глава XI","page":5,"pageUrl":"/books/0JNvqMVv?page=5#reader-content"},{"id":"id512:59:5","label":"Глава XII","page":5,"pageUrl":"/books/0JNvqMVv?page=5#reader-content"},{"id":"id512:62:6","label":"Глава XIII","page":6,"pageUrl":"/books/0JNvqMVv?page=6#reader-content"},{"id":"id512:70:6","label":"Глава XIV","page":6,"pageUrl":"/books/0JNvqMVv?page=6#reader-content"},{"id":"id512:75:7","label":"Глава XV","page":7,"pageUrl":"/books/0JNvqMVv?page=7#reader-content"},{"id":"id512:83:7","label":"Глава XVI","page":7,"pageUrl":"/books/0JNvqMVv?page=7#reader-content"},{"id":"id512:87:8","label":"Глава XVII","page":8,"pageUrl":"/books/0JNvqMVv?page=8#reader-content"},{"id":"id512:92:8","label":"Глава XVIII","page":8,"pageUrl":"/books/0JNvqMVv?page=8#reader-content"},{"id":"id512:96:8","label":"Глава XIX","page":8,"pageUrl":"/books/0JNvqMVv?page=8#reader-content"},{"id":"id512:100:9","label":"Глава XX","page":9,"pageUrl":"/books/0JNvqMVv?page=9#reader-content"},{"id":"id512:107:9","label":"Глава XXI","page":9,"pageUrl":"/books/0JNvqMVv?page=9#reader-content"},{"id":"id512:112:10","label":"Глава XXII","page":10,"pageUrl":"/books/0JNvqMVv?page=10#reader-content"},{"id":"id512:118:10","label":"Глава XXIII","page":10,"pageUrl":"/books/0JNvqMVv?page=10#reader-content"},{"id":"id512:124:11","label":"Глава XXIV","page":11,"pageUrl":"/books/0JNvqMVv?page=11#reader-content"},{"id":"id512:130:11","label":"Глава XXV","page":11,"pageUrl":"/books/0JNvqMVv?page=11#reader-content"},{"id":"id512:137:12","label":"Глава XXVI","page":12,"pageUrl":"/books/0JNvqMVv?page=12#reader-content"},{"id":"id512:146:12","label":"Глава XXVII","page":12,"pageUrl":"/books/0JNvqMVv?page=12#reader-content"},{"id":"id512:152:13","label":"Глава XXVIII","page":13,"pageUrl":"/books/0JNvqMVv?page=13#reader-content"},{"id":"id511:0:13","label":"О стойкости мудреца, или о том, что мудреца нельзя ни обидеть, ни оскорбить","page":13,"pageUrl":"/books/0JNvqMVv?page=13#reader-content"},{"id":"id510:0:20","label":"Марк Аврелий","page":20,"pageUrl":"/books/0JNvqMVv?page=20#reader-content"},{"id":"id59:0:20","label":"Наедине с собой Размышления","page":20,"pageUrl":"/books/0JNvqMVv?page=20#reader-content"},{"id":"id59:1:20","label":"Книга 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