Отож: A Genealogy of Office p. 74:: тварина + officium = людина: збагнімо ж отак й офіс філософа: ба й офіс мовослужбовця:
5. Cicero suggests what the proper nature of officium may be when he formulates the argument of the work. Every question surrounding officium, he writes, presents two aspects: the first concerns the highest good (finis bonorum), the second the precepts "by which one can give form to the use of life in all its aspects [in omnes partes usus vitae conformari posstt]" (De officiis 1.7). Although these precepts also in some way have to do with the good, what characterizes them is that "they seem rather to look to the institution of the common life [magis ad institutionem vitae communis spectare videnturJ" (ibid.). What does "giving form to the use of life" and "instituting the common life" mean here? That the meaning of these expressions is not only juridical or moral but, so to speak, anthropological is clarified immediately after, when Cicero opposes the way of life proper to beasts [ ТВАРИНА як критерій- аж од Арістотеля й Ціцерона - та аж до Ніцше, Рілке, Гайдеґґера й Деріди] [] to the properly human way of life. While the animal, moved only by sensation, adapts itself immediately to what is nearby and present (quod adest quodque praesens est:) - [Ніцше: не має пам'яти тварина, не може нічого пригадувати, живе занурена в отеперішньому забутті та неусвідомленій безгоризонтості: українські письменники - немічні пригадати навіть український ТЕПЕРІШНІЙ ЧАС!] and does not concern itself with the past and the future, "the human being, because he is endowed with reason, by which he comprehends the connections among things [consequential, perceives the causes of things, understands the relation of cause to effect and of effect to cause, draws analogies, and connects and associates the present and the future, easily surveys the course of his whole life and makes the necessary preparations for its conduct [focile totius vitae cursum videt ad eamque degendam praeparat res necessarias]" (ibid., I.II). This care of things and other human beings produced by reason "stimulates their souls and makes them more capable of governing things [exsuscitat etiam animos et maiores ad rem gerendam f1cit]" (ibid., I.E)....
If human beings do not simply live their lives like the animals, but "conduct" and "govern" life, officium is what renders life governable, that by means of which the life of humans is "instituted" and "formed."
5. Cicero suggests what the proper nature of officium may be when he formulates the argument of the work. Every question surrounding officium, he writes, presents two aspects: the first concerns the highest good (finis bonorum), the second the precepts "by which one can give form to the use of life in all its aspects [in omnes partes usus vitae conformari posstt]" (De officiis 1.7). Although these precepts also in some way have to do with the good, what characterizes them is that "they seem rather to look to the institution of the common life [magis ad institutionem vitae communis spectare videnturJ" (ibid.). What does "giving form to the use of life" and "instituting the common life" mean here? That the meaning of these expressions is not only juridical or moral but, so to speak, anthropological is clarified immediately after, when Cicero opposes the way of life proper to beasts [ ТВАРИНА як критерій- аж од Арістотеля й Ціцерона - та аж до Ніцше, Рілке, Гайдеґґера й Деріди] [] to the properly human way of life. While the animal, moved only by sensation, adapts itself immediately to what is nearby and present (quod adest quodque praesens est:) - [Ніцше: не має пам'яти тварина, не може нічого пригадувати, живе занурена в отеперішньому забутті та неусвідомленій безгоризонтості: українські письменники - немічні пригадати навіть український ТЕПЕРІШНІЙ ЧАС!] and does not concern itself with the past and the future, "the human being, because he is endowed with reason, by which he comprehends the connections among things [consequential, perceives the causes of things, understands the relation of cause to effect and of effect to cause, draws analogies, and connects and associates the present and the future, easily surveys the course of his whole life and makes the necessary preparations for its conduct [focile totius vitae cursum videt ad eamque degendam praeparat res necessarias]" (ibid., I.II). This care of things and other human beings produced by reason "stimulates their souls and makes them more capable of governing things [exsuscitat etiam animos et maiores ad rem gerendam f1cit]" (ibid., I.E)....
If human beings do not simply live their lives like the animals, but "conduct" and "govern" life, officium is what renders life governable, that by means of which the life of humans is "instituted" and "formed."
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