Дилетантизм в науке

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И. Герцена является первым научным изданием литературного и эпистолярного наследия выдающегося деятеля русского освободительного движения, революционного демократа, гениального мыслителя и писателя."},{"id":"id5231:2","kind":"paragraph","text":"Третий том собрания сочинений и писем А. И. Герцена содержит две большие философские работы – «Дилетантизм в науке» и «Письма об изучении природы», относящиеся к 1842–1846 годам. 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пятое"},{"id":"id5231:16","kind":"paragraph","text":"Письмо шестое"},{"id":"id5231:17","kind":"paragraph","text":"Письмо седьмое"},{"id":"id5231:18","kind":"paragraph","text":"Письмо восьмое"},{"id":"id5231:19","kind":"paragraph","text":"Комментарии"},{"id":"id5231:20","kind":"paragraph","text":"Указатель имен"},{"id":"id5231:21","kind":"paragraph","text":"Иллюстрации"},{"id":"id5231:22","kind":"paragraph","text":"Выходные 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Иванович Герцен Собрание сочинений в тридцати томах Том 3. Дилетантизм в науке. Письма об изучении природы"},{"id":"id5230:1","kind":"paragraph","text":"А. И. Герцен. Портрет работы К. А. Горбунова, 1845 г. (с дарственной надписью Герцена С. Н. Кетчер)"},{"id":"id5230:2","kind":"paragraph","text":"Собрание М. Ю. Барановской (Москва)"},{"id":"id5229:0","kind":"heading","text":"Дилетантизм в науке*"},{"id":"id5228:0","kind":"heading","text":"Статья первая*"},{"id":"id5228:1","kind":"paragraph","text":"Мы живем на рубеже двух миров – оттого особая тягость, затруднительность жизни для мыслящих людей. Старые убеждения, все прошедшее миросозерцание потрясены – но они дороги сердцу. Новые убеждения, многообъемлющие и великие, не успели еще принести плода; первые листы, почки пророчат могучие цветы, но этих цветов нет, и они чужды сердцу. Множество людей осталось без прошедших убеждений и без настоящих. Другие механически спутали долю того и другого и погрузились в печальные сумерки. Люди внешние предаются в таком случае ежедневной суете; люди созерцательные – страдают: во что б ни стало ищут примирения, потому что с внутренним раздором, без краеугольного камня нравственному бытию человек не может жить. Между тем всеобщее примирение в сфере мышления провозгласилось миру наукой. И жаждавшие примирения раздвоились: одни не верят науке, не хотят ею заняться, не хотят обследовать, почему она так говорит, не хотят идти ее трудным путем; «наболевшие души наши, – говорят они, – требуют утешений, а наука на горячие, просьбы о хлебе подает камни, на вопль и стон растерзанного сердца, на его плач, молящий об участии, – предлагает холодный разум и общие формулы; в логической неприступности своей она равно не удовлетворяет ни практических людей, ни мистиков. Она намеренно говорит языком неудобопонятным, чтоб за лесом схоластики скрыть сухость основных мыслей – elle n'a pas d'entrailles[1]». Другие, совсем напротив, нашли внешнее примирение и ответ всему каким-то незаконным процессом, усвоивая себе букву науки и не касаясь до живого духа ее. Они до того поверхностны, что им кажется все ужасно легким, на всякий вопрос они знают разрешение; когда слушаешь их, то кажется, что науке больше ничего не осталось делать. У них свой алькоран, они верят в него и цитируют места, как последнее доказательство. Эти мухаммедане в науке чрезвычайно вредят ее успехам. Генрих IV говаривал: «Лишь бы провидение меня защитило от друзей, а с врагами я сам справлюсь»; такие друзья науки, смешиваемые с самой наукой, оправдывают ненависть врагов ее, – и наука остается в малом числе избранных."},{"id":"id5228:2","kind":"paragraph","text":"Но хотя бы она была в одном человеке, она – факт, великое событие не в возможности, а в действительности; отрицать событие нельзя. Такого рода факты никогда не совершаются не в свое время; время для науки настало, она достигла до истинного понятия своего; духу человеческому искусившемуся на всех ступенях лестницы самопознания, начала раскрываться истина в стройном наукообразном организме и притом в живом организме. За будущность науки нечего бояться. Но жаль поколения, которое, имея, если не совершенное освещение дня, то, наверное, утреннюю зарю, – страдает во тьме или тешится пустяками, оттого что стоит спиною к востоку. За что изъяты стремящиеся от блага обоих миров: прошедшего, умершего, вызываемого ими иногда, но являющегося в саване, и настоящего, для них не родившегося?"},{"id":"id5228:3","kind":"paragraph","text":"Массами философия теперь принята быть не может. Философия как наука предполагает известную степень развития самомышления, без которого нельзя подняться в ее сферу. Массам вовсе недоступны бестелесные умозрения; ими принимается имеющее плоть. А для того, чтоб перейти во всеобщее сознание, потеряв свой искусственный язык, и сделаться достоянием площади и семьи, живоначальным источником действования и воззрения всех и каждого, – она слишком юна, она не могла еще иметь такого развития в жизни, ей много дела дома, в сфере абстрактной; кроме философов-мухаммедан, никто не думает, что в науке все совершено, несмотря ни на выработанность формы, ни на полноту развертывающегося в ней содержания, ни на диалектическую методу, ясную и прозрачную для самой себя. Но если массам недоступна наука, то до них не дошли и страдания душного состояния пустоты и натянутого беснующегося пиетизма. Массы не вне истины; они знают ее божественным откровением. В несчастном и безотрадном положении находятся люди, попавшие в промежуток между естественною простотою масс и разумной простотою науки."},{"id":"id5228:4","kind":"paragraph","text":"На первый случай да будет позволено нам не разрушать на некоторое время спокойствия и квиетизма, в котором почивают формалисты, и заняться исключительно врагами современной науки, – их мы понимаем под общим именем дилетантов и романтиков. Формалисты не страдают, а эти больны – им жить тошно."},{"id":"id5228:5","kind":"paragraph","text":"Врагов собственно наука в Европе не имеет, разве за исключением каких-нибудь каст, доживающих в бессмыслии свой век, да и те так нелепы, что с ними никто не говорит. Дилетанты вообще тоже друзья науки, nos amis les ennemis[2], как говорит Беранже, но неприятели современному состоянию ее. Все они чувствуют потребность пофилософствовать, но пофилософствовать между прочим, легко и приятно, в известных границах; сюда принадлежат нежные мечтательные души, оскорбленные положительностью нашего века; они, жаждавшие везде осуществления своих милых, но несбыточных фантазий, не находят их и в науке, отворачиваются от нее и, сосредоточенные в тесных сферах личных упований и надежд, бесплодно выдыхаются в какую-то туманную даль. И, с другой стороны, сюда принадлежат истые поклонники позитивизма, потерявшие дух за подробностями и упорно остающиеся при рассудочных теориях и аналитических трупоразъятиях. Наконец, толпа этого направления составляется из людей, вышедших из детского возраста и вообразивших, что наука легка (в их смысле), что стоит захотеть знать – и узнаешь, а между тем наука им не далась, за это они и рассердились на нее; они не вынесли с собою ни укрепленных дарований, ни постоянного труда, ни желания чем бы то ни было пожертвовать для истины. Они попробовали плод древа познания и грустно поведали о кислоте и гнилости его, похожие на тех добрых людей, которые со слезами рассказывают о пороках друга – и им верят добрые люди, потому что они друзья."}],"toc":[{"id":"id5231:0:1","label":"Annotation","page":1,"pageUrl":"/books/3Y06wkJz#reader-content"},{"id":"id5230:0:1","label":"Александр Иванович Герцен Собрание сочинений в тридцати томах Том 3. Дилетантизм в науке. Письма об изучении природы","page":1,"pageUrl":"/books/3Y06wkJz#reader-content"},{"id":"id5229:0:1","label":"Дилетантизм в науке*","page":1,"pageUrl":"/books/3Y06wkJz#reader-content"},{"id":"id5228:0:1","label":"Статья первая*","page":1,"pageUrl":"/books/3Y06wkJz#reader-content"},{"id":"id5227:0:6","label":"Статья вторая Дилетанты-романтики[13]*","page":6,"pageUrl":"/books/3Y06wkJz?page=6#reader-content"},{"id":"id5226:0:10","label":"Статья третья Дилетанты и цех ученых*","page":10,"pageUrl":"/books/3Y06wkJz?page=10#reader-content"},{"id":"id5225:0:14","label":"\u003CСтатья четвертая\u003E Буддизм в науке*","page":14,"pageUrl":"/books/3Y06wkJz?page=14#reader-content"},{"id":"id5224:0:20","label":"Письма об изучении природы*","page":20,"pageUrl":"/books/3Y06wkJz?page=20#reader-content"},{"id":"id5223:0:20","label":"Письмо первое Эмпирия и идеализм*","page":20,"pageUrl":"/books/3Y06wkJz?page=20#reader-content"},{"id":"id5222:0:27","label":"Письмо второе Наука и природа, – феноменология мышления*","page":27,"pageUrl":"/books/3Y06wkJz?page=27#reader-content"},{"id":"id5221:0:32","label":"Письмо третье Греческая философия*","page":32,"pageUrl":"/books/3Y06wkJz?page=32#reader-content"},{"id":"id5220:0:43","label":"Письмо четвертое Последняя эпоха древней науки*","page":43,"pageUrl":"/books/3Y06wkJz?page=43#reader-content"},{"id":"id5219:0:48","label":"Письмо пятое Схоластика*","page":48,"pageUrl":"/books/3Y06wkJz?page=48#reader-content"},{"id":"id5218:0:54","label":"Письмо шестое Декарт и Бэкон*","page":54,"pageUrl":"/books/3Y06wkJz?page=54#reader-content"},{"id":"id5217:0:56","label":"Письмо седьмое Бэкон и его школа в Англии*","page":56,"pageUrl":"/books/3Y06wkJz?page=56#reader-content"},{"id":"id5217:15:60","label":"Выписки из Бэкона[193]","page":60,"pageUrl":"/books/3Y06wkJz?page=60#reader-content"},{"id":"id5216:0:65","label":"Письмо восьмое 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