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261. Новые источники опять у N. Tamassia, La famiglia ital. nel se. XV e XVI (1910), 40 (и след.). Хотели подражать древним предкам "in virtu e in sustanza".

262. Marcotti, Un mercante fiorentino, 106.

263. Например: "Scrivono che Stifonte megaro philosophe da natura era (inchinato a essere) ubbriaco et luxurisso, ma conexercitar (si in) abstinentia et virtu vinsa la sua quasi natura et fu sopra gli altri costumatissimo. Virgilio quel nostro divino poeta da giovane fu amatore", l.c., 46 и т.д.

264. Xenophon, Oconomicus, Кар. Deutsch von Hфdermann, 1897, S. 51.

265. Xenophon, a.a.O. S. 80.

266.MaxWebeT, Romischeagrargeschichte (1901), 225-226.

267. "Diligens paterfamilias, cui cordi est, ex agricuitu certain sequi rationern rei familiaris augendae..." (Columella, De re rustica. Lib. l, c. l). Агрономическая наука была высокоразвита греками, карфагенянами (!), римлянами и т.д. Qui studium agricolationi dederit, antiquissima sciвt haec sini advocanda:

prudentiam rei, facultatem impendendi, voluntatem agendi.

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268. "Nulla est... vel nequissimi homini amplior custodia quam quotidiana operis gttctio'- nam illud verum est Catonis oraculum, nihil agendo homines maie agere discunt... prgelabentis... temporis fuga quam sit irreparabilis, quis dubitet? Elus igitur mernor pigecipue semper caveat, ne improvidus ab opиre vincatur. Res est agrestis insidiosossima cunctanti: quod ipsum expressius vetustissimus auctor Hesiodus hoc versu significavit" (Columella, De de rust. Lib. XI. c. l.).

269. "Non minor est virtus quam quaerer partia tueri" (Oiid.), "Drivitae grandes horoini sunt vivere parce" (Lucret. Magnum vectigal parsimonia). Nullus tantus quaestus quem quod habes parcere. "Magnae opes non tam multa copiendo quam haud multa perdendo quaeruntur" (Цитировано в Geldsucht, S. 79).

270. "Chi non terne Dio, chi nell'animo suo ave apenta la religione, questo in tucto si puo riputare cativo... si vuole l'animo a picholi di grandissima reverentia et timorй di Dio, impero che l'amore et observanze dйlie cose divine e mirabile freno a moiti vitii..." (Alberti, Dйlia fam., 54).

271. Alberti, l.c., p. 122.

272. Это является результатом глубоких изысканий Charles Де/ое, La foi rйiigiuse en Italie au XIV siиcle, 1906.

273. Это хорошо развито у G. Toniolo, Dei remoti fattori dйlia optenza economica di Firenze, 1882.

274. 0. Hartwig, Quellen und Forschungen zur аlteren Geschichte von Florenz. l. (1875). S. 93.

275. Charles de Ribbe, Les familles et la sociйtй en France avant la Rйvolution d'aprиs documents originaux. 2 йd. 2 Vol. P., 1874. в особенности l, 56 и след. Книга несколько страдает сильно выраженной ле-плейметской тенденцией, но сохраняет ценность благодаря многочисленным извлечениям из труднодоступных или совершенно неопубликованных Lives de raison, с XV по XVIII столетие, в особенности из Прованса.

276. W. Sombart, Die Juden und das Wirtschaftsieben. 226.

277. Jafcob Strieder, Kirche, Staat und Frьhkapitalismus in der HertIing-Festschrift, IS13. Литературные указания можно найти в моем "Moderner Kapitalismus" (Band l, 1902, l).

278. Томистские сочинения, имеющие для нас значение как источники, - это прежде всего сочинения самого св. Фомы. Я цитирую по новейшему юбилейному изданию: S. Thomae Aquinatis, Summa theologiae. йd. Romae, 1886. Еще важнее для разбираемых в этой книге проблем произведения позднейшей схоластики, из которых прежде всего следует назвать "Summa" св. Антонина Флорентийского. Она большинством авторов цитируется по веронскому изданию 1741 г.: S.Antonii. Summa theologica. ed. per. Petr. Ballerini Presbyt. Veron Veronae, 1741, 4 tomi

Это издание я, к сожалению, не смог достать. Я пользовался поэтому флорентийским изданием того же года: 3. Antoni, etc. Summa moralis, cura Th. Mariae Mamma-chi, et Dionysii Remedelli. Florenzia, 1741, 4 t. In 8 Vol, К сожалению, деление на главы в обоих этих изданиях не всегда совпадает, так что цитаты по одному часто не могут быть найдены в другом. Наряду с Ant. Flor. следует обратиться к сочинениям его современника Бернгарда Сиенского: Bernhardini Sienensis- Opйra omnia. 5 t. P., 1636: Chrys. Javellus, Philisiphia oeconomica divina atque christiana. йd. Vent, 1540. Дитература не очень плодотворна в отношении поставленных здесь проблем. Более старая литература: Wilh. Endemann, Studien in der Romankanon Wirtschafts- und Rechtsiehre. 2В-de. 1874-1883; Funk, Uber dicoeconomische Anshauung in der mittelal-terlichen Theologen, Zeitschr. F. d. ges. Staatswiss. Bd. 25 (1896). - ставит совершенно иные вопросы. Из новейшей литературы многообещающая работа - M. Mauerbrecher, Thorn. von Aquinos. Stellung zum Wirtschaftsieben seiner Zeit. l. Leipzig, Diss. 1898. - осталась, к сожалению, незаконченной. Заслуга глубокого изучения Ант. Флорентийского принадлежит Cari Ugver, чья книга "Die volkswirtshaftiichen Anschauungen von Antonins von Florenz" (1914) годится для первоначального введения. Ценное исследование, содержащее как раз также и интересующую нас здесь постановку вопроса, -

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это работа: Franz Keller. Unternehmungen und Mehrwert: Eine social ethische Studie zur Geschaftsmoral. 1912. Schriften der Gorres Gesellschaft., Sekt. f. Rechts und Staatswiss. 12 Heft. Относительно общих социально-этических проблем томизма следует обратиться: Ernst Troeltsch, Die Soziallehren der christlichen Kirchen und Gruppen, 1912.

279. S. Thomas, S. th. 11a11ae qu. 153 a 2 и 3.

280. "Virtus consistit in medio rei vel rations". Nach. Thorn. Следуя по Thorn 5.тог.11.9сар.3и4.

281. S. Thorn. S. th. lla-llae qu. 155 a. 1.

282. "Dicendum quod lex vetus manifestabat praecepta legis naturae et super addebat quaedam propia praecepta" (именно еврейские церемониалы и юдициальные законы) (Г. Thorn. L.c. qu. 98 а. 5). Ср. 99 и след.

283. "Qui Deum timet, nihil negligit, quia sc, non omitit aliquod necessarium ad salu-tem sive actum sive circonstantiam debitam; et hoc, non quia timor opponatum negligen-tiae directe; sed quia timor Die excitat hominern ad actam rationis". Sc. ad sollicitudinern quia timor facit homines consiliativos (Thorn. Aqu.) и, следуя ему. Ant. тог. II 9.03.с. 2. Мы вспоминаем исповедальную книгу брата Леонардо.

284. Томистская этика со всею решительностью защищает старый еврейский принцип, что доказательны лишь половые сношения, имеющие целью деторождение: 5. Г/iom. S. th. lla-llae qu. 153 a. 2 и 3.

285. "Frequenter... ad intemperantiam declinat prodigi... quia ex quo supertlue expen-dant, in aliis, etiam in rebus voluptuosis expendere поп verentur ad quas magis inclinat conpupiscentia carnis". Следуя S. Thorn. Ant. S. mor. II, 6. t 8. 1.

286. Ant. S. mor. IV, 5, 17, 4.

287. 5. Thorn. S. th. lla-llae qu. 129 a. 4.

288. Ant. S. mor. IV, 5, 17, 1.

289. Ant. S. mor. II, 6, 8, 1.

290. Ср.. еще: 5. Thomas. S. th. lla-llae qu. 117-119.

291. "Consistit autem hoc vitium (sc. prodigalitas) in expendendo superflue divitias ubi et quando non oportet te minus debito eas amiando... Contingit enim quandoque, quod ali-quis excedat in dando et sic erit prodingus: puta facit convivium superfluum те1 vestem excessive pretiosam те1 ludit et huius modi et stirnul cum hoc excedet in accipiendo etc" (Ant. S. mor. II, 6, 8, 1).

292. "Est attendendus hie excessus поп solum secundum quantitatem sed secundum pro-portionern, considerata qualitate personae potentis, nobilis et plebei et huius modi" (Ant. 1. с.).

293. "...dum sic perabundat in dando, deficiunt ei propria bona, unde cogitur indebite adquirere, puta per fraudes, usuram et huius modi" (Ant. 1. с.).

294. "Cum tempus sit pretiosissima res et irrecuperabilis" (Ant. S. mor. II, 9).

295. "...поп solum inferior invenitur otiosus animalibus brutus, sed etiam cunctis crea-turis, a cunctis discordans. Nam omnis creata operatur aliquo modo secundum modum suum: nulla est otiosa" (Ant. 1. с.).

296. Ant. S. mor. 11.1.16. § 2, ср. всю главу 17, носящую заголовок: "De vanis frau-dibus, quae commititur in negitiando".

297. Alberti, Delia fam., 134: "Estimo io sia non tanto per prudentia et sagacita di nostri uomini, ma yeramente piu prernio di Dio, pol ch'e nostre onestamente avanzano. Cosi lddio, a oui sopra tutti piace l'onesta e giustizia, doni a lloro grazia che possano in lunga prosperita godeme..."

298. S. Thomas. S. th. lla Пае qu. 49, 53, 123.

299. Титул 9. Pars II, S. mor. Ant. трактует об Acidia 3-й главы negligentia.

300. "Dicendum quod, sicut Phil. dicit in Eth. VI, delectatio maxime corrumpit exsistimationern prudentiae; et praecipue delectatio quae est in venerieis, quae totam ani-man absorbet et trahit ad sensibilem delectationern; perfectio autem prudentiae et cuiusli-

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bet intellectualis virtutis, consistin in abstractione a sensibilius..." 5. Thorn. S. th. lla, ii.ge, 53 a b.

301. "Patet quod abusum divitiarum et paupertatis fugiendum docet, поп ipaas divi-tias et paupertatem". Opusc. contra impugnantes relig. rionci. 3 цитировано у llgner Ant. т. Fl. 151.

302. "In tantum divitae sunt bonae in quantum perficiunt ad usum virtutis Paupertas non in se est bona, sed in quantum liberal ab illis, quibus impeditur homo, quorninus spiri-tualibus bonis intrudat" (Ant. S. mor. IV. 12. 3). 303. "a. Domino Deo est haec varia divitiarum et inaequalis dispensatio" (Ibid. mor. II I II. L).

304. "Богатому бог хотел" benignitatis suae experimenta conferre; со ссылкой на H. Ambrosius: Ibid. mor. II. I II. §1, или он хотел дать ему возможность fidelis onis его nipeiabundantia:Anf. S. mor. dispensationis 7, 3, §2. Богатство должно употребляться ad finern "quern Durs intendit. "ut scilicet recognoscat ipsurn ut benefactorem et diligat et pro nomine eius indigentibus largiatur" (Ant. S. mor. II. 1. II. 1).

305. Ant. S. тот. II. 1. II. 1.

306. Это важное место гласит в целом: "Singulares autem personas multas ab intrin-icco donates conspicimus quadam sapientia... ita quod Inter homines vel aliorurn domini mati тё1 facti sint quamvis domini non sint. Et quia his naturali aequitate debetur regimen aliorum, idcirco si isti appetunt dominium si adhoc cumulant pecunias ut dominium temporale emant, ut quiucque decet sapientiam, a rationis rectae tramite поп recedunt". Это следовательно, "qui cumulant pecuniam ut habeant superiorem statem consonum >uae virtuti: mensuratur quippe horum appetitus ascendendi penes quantitatem suae vir-tutil" (Comm. Card. Cajet. ad S. Thorn. S. th. lla, Пае qu. 118 a. 1).

307. "Si quis sufficienter dives pro naturali felicitate consequenda, ex solo appetitu a"cendendi et gloriae, cumulat pecunias praesenti suae conditioni superfluas, procul dubio Immoderato fertur amorae: sicut illi qui solo amore lucri negotiantur. Utriusque nam appe-titui sine fine est: quoniam tarn ascendere quam lucrari, absolute, sumpta, termino ca-rent" (Caiet I.e.). "...si finam ponat ultimum in lucre, intendens solum divitias augere in immensum et sibi reservare, in statu permanent damnations (Ant. S. mor. II. 1. 16, 2).

308. Bernh. ч. Siena, 3, 311. И к нему "Unternehmung und Mehrwert", 35, 78.

309. "...dicendum quod ille qui mutuat pecuniam transfert dominium pecuniae in cum cui mutuat. Unde ille cui pecunia mutuatur sub suo periculo tene earn, et tenetur intagre restituere. Unde non debet amplius exigere ille qui mutuavit. Sed ille qui sommittit pecuniam suam те1 mercatori те1 artifici per modum societatis cuiusdam, non transfer dominium pecuniae suae ni ilium, sed remanet eius, eta quod cum periculo ipsius mercator de ea negoriatus vel artifix operatur. Et ideo licite potest partem lucri inde proTinientis expe-tare, tanquam de re sua" (5. Thorn. S. th. lla, II ae, qu. 78. a. 2.

310. "Et tu dicunt libentius Tenderent ta'es pannos tali pretio sc. 45 те1 46 ad contan-toi, si omnes et majorem partem sic possent Tendere quam per 50 ad terminum, quod pecuniam tune habitam cito reinTertirent (.) pluries in anno pannos faciendo" (Ant. S. mor. III. 8, 4, 2).

311. "Si (pecunia est tradita) per modum capitalis, seu rectae societatis, tuno in pacto Miet, quo deberet earn solis mercatoribus fidelitur deputare. Et haec ultima ratio Tidetur fortiter probare, quo поп sit tradita dicta pecunia, nisi ut mutui rationern habens in quod spes lucri reprobatui...." (Ant. S. mor. II. 1. 6. 16). "...potius Tult uti, ut usurario mutuo nuam in mercationibus, ut in того capitali..." (Ibid. 15). Ср. Bernh. Sien Sermo XLII c. II: "mutuum usurarium - ratione capitalis".

312. "".illud quod in firmo proposito Domini sui est ordinatum ad aliquod prohabile, non solum habet rationern simplicis pecunia, sine rei sed etiam ultra hoc quamdam senina-lem rationern lucrosi, quam communiter capitale Tocamus. Ideo non solum Teddi habet simpler valor ipsius, sed etiam valor super adjunctus". (Bernh. Sien. Sermo, XXXIV, c. III).

313. Ant. S. mor. II. 1, 5, 37.

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314. Ant. S. mor. II, 46.

315. Ant. S. mor. II. 37.

316. "...quia pecunia eius habet rationem capitalis, potest ex ea ratione suae capitali. tatis exigere" (S. mor. II, I, c. VI, 15). "Ut magis possent cum ilia pecunia lucrari..." (Ibid. 29). "quia iste sua pecunia jam habet rationi capitales, potes ex ea ratione sui capj. talitatis exigere in praetato casu" (Bern.Sien. Sermo XLII, c. II. Opp. 2, 252). "Adver-tendum quod, si creditor ex ilia pecunia nihil fecisset, nec facturus fuisse supponitur unde lucrum aliquod consequi posset, utpote, quia pro certo supponitur quod earn simpli. citer expendisset seu in area servasset, turn ad nullum interesse lucri obligatus est." (Ibid. C. III).

317. "...tenetur talia lucra sic percepta restituere, noun. obstante quod depositarii mul-tum cum ipsa lucri faerint, nam lucrum industriae fuit, non pecuniae, et periculo sub-stabat amissionis cuius, deponens nolebat esse particeps" (Ant. t. II, T. 1. c. V. 34).

318. "Quaritur an dans pecuniam mecratori ad mercandum vel artific ad materias emen-dum, et ex eis artificiata faciendum cum pacto, vel etiam sine pacto, sed cum hac inten-tione principali, quod capitale sit salvum, et partem lucri habeat: num quid talis est usura-rius?"

Да, потому что устранен риск (Ant. S.th. II. 1, 5, 37).

319. "si periculum capitalis spectaret ad utrumque, tune cum societas contrahatur per talia verba, tune bene est licitus, licitust est enim, quod unus socius ponat pecuniam et alius operam et sic suppleat labore, quod deest in pecunia" (L.c.).

320. "pecunia est se sola minime est lucrosa nec valet seipsum multiplicare; sed er indu-stria mercatium fit per eorum mercationis lucrosa" (Ant. S. mor. II. 1, 6, 16). "Sillam pecuniam mutuatam in licitis negotiis lucrum illud adtribui debet et deputari industriae suae et labori, cum etiam substaret periculis" (ed. 1, 36). "...in recompensationern laboris industriae et expensarum" (1. c. II. 16).

Особенную заслугу работы Келлера составляет то, что он направил внимание на понятие "industria" У схоластиков.

321. "...sunt nobiles qui nolunt laborare; et ne pecuina eis deficiat paulatim consumen-do, tradunt earn mercatori vel trapezitae, intendentes principalier aliquid annuantim reci-pere ad discretionern corum salvo tamen capitali: tamen dare usura est".

322. "Per avaritiam enim tollit sibi operositalem omnis debiti modi procurandi sibi lici-ta et salubria lucra et pro tanto efficitur desidiosus, acidiosus, otiosus. Ex hoc etiam avari-tia necessitat hominern ad indebitos modos lucrandi contra legem" (Ant. S. mor. II. 1,2,6).

323. Я приведу здесь соответствующие места на английском языке, в том же порядке, в каком я их в извлечениях привел в тексте: "Now little do the wealth and honours of the wopid concern a soul than is going into another world, and knows not but it may be this night. Then keep the wealth or take it with thee, if thou canst" (Baxter. Christ Dir. (1670), 218). "Labour to feel they greates wants, which wordly wealth will not supply" (Ibid.). "Thou art dead in sin and polluted and captivated by the flesh and money will sooner encrease the bondage than deriver thee" (Ibid.). "Will honest poverty or over -loved wealth be sweater at last?" (Ibid.). "Remember tha Riches do make it much harder for a man to be saved" (Ibid.).

Цит. Сократа; Socrates dixits, opes et nobil tates non solum nihil in se habere honesta-tis, verum et omne malum ex eis oboriri. "Petrarca. Dial. 44, 2. nullius rei eget qui virtu-turn dives est.: quarum indigentia vere miseros... faciy" (Cicero., Cao major: maxime vitu-peranda est avaritia senilis. Сократ in Laert: deis maximo propinquus qui minimus egeat. 1. c., 1. 217. 1. Tim. 6, 10: the Love of monye is the root of all evil. Do you believe that here lyeth the danger of your souls? and yet can you so love and choose and seek it)-"World liness makes the Word unprofitable and keepeth men from believing and repetine and coming to God and minding seriously the everlasting world".

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What so much hindereth the Conversion of sinners, as the love and cares of earthly things? They cannot serve God and Mammon (1. 220). "In a word as you heard, the love of money is the root of all evils, and the love of the Father is not in the lovers of the world" (ibid.). "Remember that riches are not part of your felicity. Less, remember that riches are not the smallest temptation and danger to your Souls. It is not for nothing that Christ giveth so many terrible warnings about Riches and so desoribeth the folly, the danger and misery of the worlds rich... and teleht you how hardly the rich are saved" (Ch. XXVIII, II).

324. "...he that is greedy of gain, troubleth his own house, but he that hateth gain, shall live". Do you know that a godly man contendet with his daily bread hath a far sweeter and quieter life and death than a self-troubling wordling?" (Baxter Christian Directory 1, 219). Христос был нищим. - "In Christ did scrape and care for Riches, then so do thou: in he thought it the happiest life, do thou think so too. But if he contemmed it do thou contemnit". (Ibid.). "If you had believed that the gain of holy wisdom had been so much better than the gaining of Gold, as Solomon saith. Prov. 3, 14, you would have laind out much of that time in labouring to understand the scriptures and preparing for your endless life". "Piercing sorrows here and damnation hereafter are a very dear price to give for money" (Ibid.) "...take heed lest the success and prosperity of your affairs do too much please you, as him: Luc. 12.20". Baxter (Christ. Directory 1, 229).

325. "When men are not content with food and rayment, but would still heap up more, it is just with God go leave them not so much bread: and to suffer men to have an evil eye upon them and to pluck at them, even so long as they have meat". Hutcheson, Exposition of the book of Job. p. 296. "Ye may seek more, if je will be rich, and will have superfluities then ye shall fall into many tenptations, snares and hurtful lusts which shall drown you in perdition..." (Binning, Sermons, 3, 359).

Buckle, Gesch. der Civ. 2^, 388. "And certainly to crave and be desirous of more than what is competent for the main tenance and support of our lives, is both inconsistent with the dependence and subjection we owe to God, and do h also bespeak a great deal of vanity, folly and inconsiderateness.". Cockburns. Jacobs Now or Man's Felicity and Duty. "Why "hould man rack their heads with cares how to provide for to-morrow, while they know not if they shall thou need anything?" (Bostons, Human Nature in its Four-fold State, p. 300).

326. "Men are loth to lend their care to the World, when they abound in prosperity". Abernethy, Physike for the Soule, p. 448, Buckle, 387. "Such is the weakness even of godly mens that they can hardly live in a prospeous condition and not be overtaken with some security, carnal confidence, or other miscarriage" (Hutcheson. Exposition of the Book of Job. P. 387).

327. Baxter, Christ Dir. 1, 237, 245.

328. Burnest. Hist. of its own time 1, 108; ср.: Buckle, a.a.0; Mackintosh. Hist. of Civil. in Scotland, 3,269.

329. "Take nothing and do nothing meerly because the sence or appetite would have it, but because you have Reason so to do" (Baxter. Chr. Dir. 1. 229).

330. "...we should govern and regulate according to very strict and severe laws all faculties of our soul, all the members of our body, all internal motions and all external actions proceeding from us; that we should check our inclinations, curb our appetites and compose our passion; that we should guard our hearts from vain thoughts and bad desires; that we should bridle our tongues from evil and from idle discourses; that we should order our steps in the streight way of righteousness, not deflecting to the right hand or to the left" (A Isaac Barrow, Of Industry, 104).

331. "By Industry we understand a serious and steady application of mind, joyned with a rigourous exercise of our active faculties in prosecution of any reasonable, honest, useful design in order to the accomplishment or attainment of some cinsiderable good; as for instance, a Merchant is industrious, who continueth intent and active in driving on his trade for acquiring wealth" (L.c., p. 3). 332. "Shall we alone be idle, while all things are so busie? we may easily observe every

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creature about us incessantly worling toward the end for which it was designed inde-fatigably exercising the powers with which it was endewed; dilingently observing the Laws of its creation..." (Is. Barrow, Of Industry, 78).

333. "Idleness is indeed the nuprsery of sins, which as naturally gow up therein as weeds in a neglected ield or insects in a standing puddle; Idleness teacheth much evil" (Eccl. 33, 27...). Она - западня, в которую дьявол ловит души. (Is. Barrow, Of Industry, 62).