Bank of arguments from literature. Arguments for an essay on the problem of the role of human memory The problem of historical and cultural monuments arguments

In cultural life one cannot escape memory, just as one cannot escape oneself. It is only important that what the culture keeps in memory is worthy of it.

Introduction

What is happening to us?

Only we have the right to change our destiny. So why are so many people trying to destroy what they have kept for centuries?

D.S. Likhachev thought a lot about the problem of cultural heritage, and about what is preserved in cultural memory. He argued: “In cultural life, one cannot escape memory, just as one cannot escape oneself. It is only important that what the culture keeps in memory is worthy of it.” It was these words that prompted me to take up writing this work, in order to prove that the preservation of cultural values ​​is important for future generations. In addition, I would like to solve a number of problems in this work:

.Learn what historical and cultural memory is.

2.Understand methods of preserving cultural heritage.

.Recall the origins of our rich culture and understand how important it is to preserve and protect cultural heritage.

.Understand how this problem is solved at the state level.

.Find out how relevant the problem of cultural heritage is.

Each object of cultural heritage is a unique value for the entire multinational people of the Russian Federation and is an integral part of the world cultural heritage. However, today the deplorable state of these objects poses a serious threat to the loss of the country's historical and cultural heritage and requires immediate measures to be taken to preserve them.

According to the Ministry of Culture of the Russian Federation, about 90,000 cultural heritage sites and more than 140,000 identified cultural heritage sites fall under state protection. To date, their composition by object has not been clarified and an inventory of these objects and their physical safety has not been carried out. 30 and 20 percent of cultural heritage objects are in good and satisfactory condition, respectively, the remaining 50 percent are in unsatisfactory and emergency condition. What should be done if today's owners of cultural heritage sites have been dishonest in their use of the public domain? The solution to the problem is clearly seen in the search for a zealous owner for cultural heritage sites, who bears the burden of their maintenance and is responsible for their preservation. Currently, due to the imperfection of the legislation, the process of attracting private investment in the restoration and reconstruction of cultural heritage objects through their privatization, as well as by leasing them, has been stopped. The absence of the necessary legislative and normative acts negatively affects, first of all, the position of the historical and cultural monuments themselves, which, in the absence of funding for their maintenance and restoration, are mostly in a deplorable state. In essence, the uncertainty of the owner of each specific object of cultural heritage, bearing the burden of its maintenance and responsibility for its preservation, will soon lead to the loss of many objects that are historical and cultural heritage of the peoples of the Russian Federation.

To date, Russian legislation does not have a clear and systematic approach to the protection of cultural heritage objects, the legislation does not clearly define the conditions and procedure for disposing of cultural heritage objects, the procedure for establishing and fulfilling requirements and restrictions on the preservation and use of a cultural heritage object, including security obligations, and the procedure for monitoring their implementation.

The complexity of the above problems requires an integrated, systematic approach to their solution.

In this regard, the All-Russian Association of privatized and private enterprises (employers) carried out a number of developments in the field of protection and use of cultural heritage sites. The Association has developed a concept for the implementation of activities for the protection of cultural heritage sites, containing proposals for the implementation of measures necessary to comprehensively solve the problem of preserving cultural heritage sites, attracting investments to maintain them in proper condition, restoration and reconstruction, as well as the list of priority measures, the implementation of which will allow ensure the preservation, restoration, restoration, maintenance and effective use of the historical, cultural and architectural heritage. The concept provides that the protection of cultural heritage sites should be a unified system of legal, organizational, financial, informational, logistical and other regulatory acts in the field of conservation, maintenance and use of these objects, as well as a system for organizing the integrated, interconnected work of state bodies authorities for the protection of cultural heritage sites and state authorities for control over their preservation, their territorial divisions, as well as citizens and public organizations for the protection of cultural heritage sites.

Culture is what remains when everything else is forgotten.

Edward Herriot

The culture of remembrance and the history of memory

Culture reflects the forms of thinking, mentality, spiritual activity of individuals and groups in art, symbols, rituals, language, forms of life organization and forms a universal field of interaction between the way of thinking, practice and social institutions. Cultural memory can therefore be understood as a form of translation and actualization of cultural meanings. At the same time, this is a generalizing name for all “knowledge” that governs the experiences, actions, and entire life practice of people within the framework of communication and interaction in social groups and in society as a whole, and which is subject to repetition and memorization repeated from generation to generation. In this sense, cultural memory differs both from science and from communicative memory, which is based on the everyday experience of individuals and groups.

It would be deeply wrong to consider that it is memory that distinguishes man from animals, constituting his advantage over them. If animals are capable of what in experimental psychology is called learning - and experimental psychologists have recorded this ability in quite a few representatives of the animal world - therefore, they have a memory. But this is memory in the most general sense of the word: when we mean the ability of a living being to somehow retain in its psyche the impressions of more or less frequently repeated external influences, rebuilding "schemes" and "models" of behavior in appropriate situations in accordance with them. . It can be called natural or even bodily memory.

The peculiarity of human memory lies in the fact that it is no longer natural, but socio-cultural memory. And since culture is nothing more than a self-conscious history of human development, the continuously accumulating experience of its comprehension, again and again immersed in the direct process of historical creativity in order to participate in it, cultural memory is not mechanical , not bodily , but historical . It is always the experience of experiencing history - a temporal process, the process of turning the future into the present, the present into the past, yesterday's past into the day before yesterday, and so on. It is always the experience of new and new attempts to cope with the processes temporality - with an irreversible tendency of the annihilation of the past, its dissolution in non-existence. In this sense, a specific feature of cultural memory as historical memory is its orientation towards the salvation of the past - a conscious struggle against oblivion, against the immersion of the past into non-existence.

Cultural memory is formed over the centuries. Past does not arise in our knowledge by itself.. Memories are not just some kind of “givenness”, but related to the present, the “social structure” created by it, therefore, the question arises: what kind of “past” does a historian studying cultural memory know and what are the conditions for this knowledge?

We are responsible for everything, and not someone else, and it is in our power not to be indifferent to our past. It is ours, in our common possession. D.S. Likhachev

So what is memory

Memory - one of the mental functions and types of mental activity, designed to store, accumulate and reproduce information. The ability to store information about the events of the external world and the reactions of the body for a long time and repeatedly use it in the sphere of consciousness to organize subsequent activities.

historical memory - a set of historical messages transmitted from generation to generation, myths, subjectively refracted reflections on the events of the past, especially negative experience, oppression, injustice against the people. It is a type of collective (or social) memory. historical memory cultural heritage

Historical memory is most often understood as one of the dimensions of individual and collective (social memory) - as a memory of the historical past, or rather, as a symbolic representation of the historical past. Historical memory is not only one of the main channels for the transfer of experience and information about the past, but also the most important component of the self-identification of an individual, a social group and society as a whole, because the revival of shared images of the historical past is a type of memory that is of particular importance for the constitution of social groups in present. The images of events recorded in the collective memory in the form of various cultural stereotypes, symbols, myths act as interpretative models that allow the individual and social group navigate the world and in specific situations. Historical memory is considered as a complex socio-cultural phenomenon associated with the comprehension of historical events and historical experience (real and/or imaginary), and at the same time - as a product of mass consciousness manipulation for political purposes. “Historical memory - this constantly updated structure - is an ideal reality that is as authentic and significant as eventual reality. Culture unites all aspects of the human personality. You cannot be cultured in one area and remain ignorant in another. Respect for different aspects of culture, for its different forms - this is the trait of a truly cultured person, ”said D.S. Likhachev.

On the cultural and historical heritage of Russia

More than 1000 years ago, the Eastern Slavs, following many other peoples of the world, adopted Orthodoxy. With the Orthodox faith, they accepted the Orthodox culture, which was expressed, first of all, in the beautiful and majestic Orthodox worship. "The Tale of Bygone Years" brought to us the legend that the ambassadors of Grand Duke Vladimir, being struck by the beauty of Orthodox worship, exclaimed: "We have never seen such beauty anywhere!"

Having sincerely and deeply accepted Orthodoxy, our ancestors very quickly learned to translate books, compose original literary creations, build majestic churches, paint amazingly beautiful icons, create wondrous chants, decorate their lives with the multicolored Orthodox holidays. Less than a hundred years have passed since the Baptism of Russia, and the Orthodox culture of the ancient Russian state achieved such great achievements that glorify Russia to this day.

The study of the Orthodox culture of Russia can be started from the famous Novgorod monument "Millennium of Russia". The history of creation and the further fate of this monument is symbolic and very instructive for everyone who loves their native land and native culture.

The grand opening of the monument "Millennium of Russia" took place on September 8, 1862 (September 21 - according to the new style); on the same day in 1380 a victory was won on the Kulikovo field. Funds for the creation of this monument were collected throughout Russia. On the high relief of the monument there are sculptural images of 109 great sons and daughters of Russia, who constituted the honor and glory of the national history and culture.

On this monument we see Saints Cyril and Methodius - the Enlighteners of the Slavs and the founders of the Slavic Orthodox culture, the Holy Princess Olga, who submitted Ancient Russia an example of baptism, the holy Grand Duke Vladimir - the Baptist of Russia, the Monk Nestor the Chronicler - one of the founders of Russian history, the Holy Prince Alexander Nevsky - the glorious defender of Russia, the Monk Sergius of Radonezh - the great ascetic of the Russian land and a number of other saints who glorified the Russian Land. Next to these holy people on the Millennium of Russia monument, we see great Russian poets, writers, scientists, artists, architects, sculptors, composers, teachers - the flower of Russian culture - as well as Russian heroes, outstanding military leaders and statesmen.

Russia, celebrating the millennium of its history and culture in 1862, erected this amazing monument. And thanks to this monument, after almost a hundred and fifty years, we can see how Russia glorified its great citizens in the 19th century.

In the 20th century, the Millennium of Russia monument, like our entire Fatherland, had to endure a great test. The Mongol-Tatar hordes in the XIII-XIV centuries did not ravage Veliky Novgorod, because they did not reach it. And the fascist hordes during the Great Patriotic War of 1941-1945, having captured this ancient Russian city, wanted to abuse its shrines. In the frosty January days of 1944, the German invaders decided to steal the Millennium of Russia monument that stood on the central square of Veliky Novgorod in order to take it to Germany as a trophy, as they took people into German slavery, how they stole cattle from Russian pastures, how they stole many material values and cultural treasures of Russia. The figures of the monument cast in bronze were torn off by the Nazis from the granite pedestal. The monument was divided into parts and prepared for transportation. But the Lord did not judge this evil deed to be committed. On January 20, 1944, Veliky Novgorod was liberated by our troops, and the photographic film of a war correspondent recorded a striking picture: at the foot of the monument, strangely and randomly lay human figures covered with snow. ... These were bronze statues of the great sons and daughters of Russia, which the artist Mikhail Mikeshin (1835-1896 ) created for the monument "Millennium of Russia". Even in those terrible years of war hardships, people could not look without shudder at the photographs taken on the living traces of this vandalism.

Although the Great Patriotic War was still going on, the Millennium of Russia monument, which was hardly remembered in the 20-30s of the 20th century due to its supposedly insignificant aesthetic value, was not forgotten. Already on November 2, 1944, a modest but solemn opening of the revived monument was held.

When the Millennium of Russia monument was restored, on the historical panorama cast in bronze, together with other great compatriots, grateful descendants again saw Prince Dmitry Pozharsky, defending Russia with a sword in his hands.

The sacred memory of Russia is inseparable for us from the memory of those who lived before us on the Russian land, who cultivated and defended it. This connection was beautifully expressed by the greatest Russian poet A.S. Pushkin:

Two feelings are wonderfully close to us,

In them the heart finds food:

Love for native land

Love for father's coffins.

Based on them from the century

By the will of God Himself

Man's self-reliance,

The pledge of his greatness.

Living shrine!

The earth would be dead without them;

Without them, our cramped world is a desert,

The soul is an altar without the Divine.

Not only in the history of the Fatherland, but also in the life of every person, in the life of an individual family, school and city, events occur - large and small, simple and heroic, joyful and mournful. These events are sometimes known to many, and more often only a small group of people or individuals are led. People write diaries and memoirs for their own memory. The memory of the people was preserved through oral legends. Chroniclers wrote down what they wanted to convey to future generations. Much of the cultural life of the Fatherland has been preserved thanks to manuscripts, archives, books and libraries. Currently, there are many new technical means - memory carriers. But in the Orthodox culture of Russia, the word memory has always had and has primarily a spiritual and moral meaning. This word is sacred! It always reminds a person of the most important things in the past and future, of life and death, of the dead as of the living, of our inescapable duty to all relatives who lived before us, to those who sacrificed their lives for us, and most importantly, of eternity. and immortality.

“Human culture as a whole not only has memory, but it is memory par excellence. The culture of mankind is an active memory of mankind, actively introduced into modernity, ”as Academician Dmitry Sergeevich Likhachev (1906-1999), the greatest expert on Russian and world culture, wrote in his Letters on the Good and Beautiful.

“Memory is the basis of conscience and morality, memory is the basis of culture, “accumulated” culture, memory is one of the foundations of poetry - an aesthetic understanding of cultural values. Preserving memory, preserving memory is our moral duty to ourselves and to our descendants. Memory is our wealth." Now, at the beginning of the new century and millennium, these words of D.S. Likhachev about culture sound like a spiritual testament.

The modern systematic approach to the study of the cultural and historical heritage of Russia involves, first of all, acquaintance with its Orthodox culture. Speaking of the Orthodox culture of Russia, we have in mind not only the past of our Fatherland, but also modern life. The culture of modern Russia is not only museums, libraries or outstanding monuments ancient architecture. These are recreated and newly built churches, revived and founded monasteries for the first time, reprinted church books, as well as the multi-volume “Orthodox Encyclopedia”, which is now being created at the expense of the Russian state.

Modern culture Russia is, first of all, our speech, our holidays, our schools and universities, our attitude to parents, to our family, to our Fatherland, to other peoples and countries. Academician D.S. Likhachev wrote: “If you love your mother, you will understand others who love their parents, and this trait will not only be familiar to you, but also pleasant. If you love your people, you will understand other peoples who love their nature, their art, their past.”

A.S. Pushkin, while working on the novel in verse "Eugene Onegin", wrote lines that were not included in the final version of the novel. These quivering lines tell how Onegin, and therefore A.S. Pushkin, saw how “the people of bygone days are seething” on the very square where the monument “Millennium of Russia” now flaunts.

earthly necessities,

Who walked the big road in life,

Big expensive pillar…

Onegin rides, he will see

Holy Russia: its fields,

Deserts, cities and seas...

In the midst of the semi-wild plain

He sees Novgorod the Great.

Resigned squares - among them

The rebel bell has died down...

And around the drooping churches

Boiling people of the past days ...

More than a thousand years of history of Orthodox culture in Russia is one of the most striking examples in world history of living cultural continuity of different historical eras. If only a few monuments of Orthodox culture were left to us from the centuries-old cultural and historical development of Russia - the Ostromir Gospel, Metropolitan Hilarion's "Word of Law and Grace", the Church of the Intercession on the Nerl, the Laurentian Chronicle and the "Trinity" by Andrei Rublev, then even then our domestic culture would be famous all over the world as the greatest and richest. Without studying these monuments and contact with these shrines, it is impossible to get acquainted with the cultural heritage of our Fatherland. This legacy testifies that it was Orthodoxy that largely determined the path of Russia's cultural and historical development.

The problem of preserving cultural memory and cultural heritage is increasingly emerging in the public mind. The need for its study is also explained by the fact that the past century was a century of social cataclysms that led, among other things, to the deformation of the unity of cultural and cultural historical memory peoples that are part of Russia, when a significant part of the cultural heritage was destroyed. Under conditions of imminent destruction, the material and intangible cultural heritage of the peoples of Russia can and must become the basis of the spiritual unity of the Russian civilization.

The role of cultural memory in maintaining unity Russian civilization cannot be considered outside the understanding of the civilizational specifics of Russia. The problem of Russia as a "sub-civilization" is considered in his works by JI. Vasiliev. I. Yakovenko offers a description of the civilization of Russia as a "civilization willy-nilly". Yu. Kobishchanov develops the idea of ​​Russia as a conglomerate of various civilizations. B. Erasov sees the specifics of Russia in its "under-civilization". The author of the study agrees with the position of D.N. Zamyatin, V.B. Zemskov, Ya. G. Shemyakin, who consider Russia as a border civilization.

The special role of the national cultural landscape in cultural memory was revealed by the Eurasians (N. S. Trubetskoy, P. N. Savitsky, P. P. Suvchinsky, V. N. Ilyin, G. V. Florovsky), who saw the uniqueness of Russia in that it belongs simultaneously to the West and the East, being neither one nor the other. Eurasianism largely mystified the problem of the role of space in such aspects as its border position, the shape of the country, size, scale, correlation of territorial forms, ways of existence of states and societies, which does not remove the significance and theoretical underdevelopment of this problem.

The Pushkin era was the era of self-knowledge in Russian culture. A.S. Pushkin brilliantly expressed the essence of the problem with the words: "How can Russia enter Europe and remain Russia." P.Ya. Chaadaev's statement that the fundamental negative side of Russian history - the isolation of Russia from the present and past of Europe, its independence and "non-worldliness", caused a discussion that divided Slavophiles and Westerners in relation to the cultural and historical memory. Slavophiles A. Khomyakov, I. Kireevsky, I. Aksakov, Yu. Samarin turned to the cultural past of Russia, defending its originality and uniqueness. In line with Russian conservative thought M.M. Shcherbatov N.M. Karamzin, N.Ya. Danilevsky, K.N. Leontiev, F. I. Tyutchev argued that Russia, in its spiritual and historical basis, preserves "intact Christianity."

characteristic feature Russian philosophy is its connection with literature, and Russian culture XIX century - literary centricity. It is no coincidence that the works of N.V. Gogol, A.K. Tolstoy, F.I. Tyutcheva, F.M. Dostoevsky retain a connection with the spiritual tradition that constitutes the value core of Russian culture. The "Silver Age" occupies a landmark position in the culture of Russia. The fascination of many creators of the "Silver Age" with the philosophy of Nietzsche with his call to block cultural memory brings them closer to the ideas of radical political movements. Russian creators artistic avant-garde even before the revolution of 1917 they insist on the need to annihilate cultural memory. The destructive impact of revolutionary events on the cultural heritage was comprehended at that time in the works of I.A. Ilyina, N.A. Berdyaeva, G.P. Fedotova, V.V. Weidle. D.S. Likhachev, A.M. Panchenko, V.N. Toporov, A.L. Yurganov explore the phenomena of spiritual culture at the break from the Middle Ages to the New Age, when the problem of cultural inheritance was one of the most acute. Again, the role of cultural memory in preserving the spiritual unity of Russia in the October and post-October period was comprehended by N.A. Berdyaev, V.V. Zenkovsky, G.P. Fedotov, G.V. Florovsky. At present, the problem of preserving cultural memory and cultural heritage is one of the most important tasks, without which it is impossible to preserve the integrity of Russia. Cultural heritage as a factor of collective identification was considered by such domestic scientists as Yu.E. Arnautova, S.S. Averintsev, A.V. Buganov, D.S. Likhachev, D.E. Muse, V.M. Mezhuev. S.N. Artanovsky studied the problem of cultural succession.

The problem of cultural heritage at present

Following the news, I realized that this problem is quite relevant among the public.

The latest news that directly relates to the issue of cultural heritage:

17:56 08/02/2011

Marina Selina, RIA Novosti:

Historical buildings and monuments in Russia may be drastically reduced in number in the coming years. The State Duma is preparing to consider in the second reading amendments to the federal law on objects of cultural heritage. If the draft law is adopted in its current form, the function of deleting a cultural heritage object from the register will be transferred from the government level to the departmental level.

15:10 | 04.10.2008 | Latest news

Petersburg and Krakow: Common Problems of Cultural Heritage Preservation.

Today in St. Petersburg they are discussing the problems of preserving historical monuments.Representatives of Poland and Russia share their experience in this area with each other. St. Petersburg and Krakow are sister cities, cultural capitals with the same fate and similar problems. The main topic of the conference was the development program that would allow to preserve the historical heritage of the two cities. Colleagues from Poland shared their methods of solving this problem. And even offered cooperation.

Janusz Sepel, senator:

“I believe that Poland has a lot of experience in terms of restoration techniques, and this could be the subject of cooperation. The second area of ​​cooperation could be the cooperation of the self-government bodies of the cities included in the UNESCO World Heritage List in terms of how to manage the processes that go around the monuments of historical heritage.”

Valeria Davydova:

“This is a problem of rather barbaric modern inclusion in the historical center: advertising, restructuring of buildings. These are very important issues. And it was clear that both the residents of St. Petersburg and the residents of Krakow were worried about them.”

Based on the results of today's conference, a book will be published next year, which will include the main ways to solve the problems of preserving cultural heritage. And a year later, a conference will be held again in St. Petersburg: already to sum up the results of the work.

Problems of restoration of historical and cultural heritage in the modern socio-cultural context of the development of Central Asia.

On November 26, 2005, an international scientific and theoretical conference "Problems of restoring the historical and cultural heritage in the Central Asian region. The main development strategy" was held for the first time in Tashkent. It was organized by the UNESCO Office in Uzbekistan, the Forum - Culture and Art of Uzbekistan Foundation, the Ministry of Culture and Sports of the Republic of Uzbekistan, the Academy of Arts of Uzbekistan, the International Non-Governmental Organization "Restorers Without Borders". The caravanserai of culture of Ikuo Hiroyama during the conference brought together specialists-restorers, historians, archaeologists, architects, art historians, cultural experts from more than 20 countries of the world. The forum was not only scientific and theoretical, but also of great practical importance: it resulted in the creation of the Regional Center for Restoration in Tashkent.

The concept of preserving the cultural heritage of the city will appear in Moscow.

In Moscow, with the participation of the public, a concept for preserving the cultural heritage of the capital will be developed. According to information received by a REGNUM correspondent from the press service of the Department of Cultural Heritage of Moscow, this was announced by the head of the department, Alexander Kibovsky, during a meeting with representatives of a number of public organizations that aim to promote the preservation of cultural heritage.

This report cannot but rejoice at least with the realization that this problem is being dealt with, and, therefore, there is hope that our cultural heritage will disappear into obscurity. However, against the background of this, the destructive lawlessness that those in power repair is outrageously triumphant.

The appeal of Governor Valentina Matvienko to Prime Minister Vladimir Putin with a request to exclude St. Petersburg from the list of historical settlements, whose authorities from July 2010 are obliged to coordinate urban planning documentation with Rosokhrankultura, was filled with particular cynicism.

Fortunately, this monstrous statement immediately caused a huge outcry among the concerned Petersburgers. Major cultural figures signed an appeal to Vladimir Putin, in which they asked the prime minister to reject Valentina Matvienko's proposal to remove the Northern capital from the list of historical settlements. The document was prepared by the St. Petersburg "Yabloko" at the request of the actor Oleg Basilashvili.

"The practice of recent years convincingly proves that the city authorities cannot, and most importantly, do not want to protect the historical image of St. Petersburg. More and more "urban planning mistakes" that distort the unique image of our city are a direct consequence of permits and approvals issued by the city authorities ", the statement says.

According to the signatories, in all lawsuits related to the preservation of the historical appearance of the city, the city authorities actually oppose city defenders, "protecting the interests of developers." In addition to Basilashvili himself, Boris Strugatsky, the chief researcher at the European University in St. Petersburg Boris Firsov, Professor Alexander Kobrinsky and others signed the appeal.

Protection of cultural heritage

Here, first of all, we mean monuments of material culture, although many spiritual values ​​of culture often also need to be protected (for example, the problem of the purity of the Russian language). What is the problem of protecting cultural monuments?

· physical protection implies the presence of a watchman or special security systems assigned to a particular monument

· restoration is one of the main ways to preserve the monument, it takes place in accordance with international standards that cannot be violated

· conservation - preservation of the monument in the form in which it has come down to us

· the construction of "remakes", i.e. creation of copies of the once destroyed monuments or partial reconstruction of the lost elements of the exterior, interior, etc.

· museumification, i.e. an integrated approach to the restoration of the monument, turning it into an object of a museum display

The processes taking place with cultural monuments are indicators of the health of society as a whole.

Each era has its own problems and its own view on the protection of cultural heritage. So in the 17-18 centuries. there is no concept of "monument of history and culture." There was not a single decree before the time of Peter the Great about the protection of any monument. But there has always been an unspoken opinion that destroying any antiquity (an icon, a temple, a tombstone, a mound, etc.) is a sin.

One of the first decrees of Peter (18th century) concerns objects of art - "curious things" or "what is very old is unusual." However, objects that appeared in the memory of the living generation, as a rule, were not classified as monuments.

In 1869, the "Draft Regulations on the Protection of Monuments" appeared. In it, the monuments are divided into the following groups:

Monuments of architecture (buildings, embankments, ramparts, mounds)

Written monuments (manuscripts, early printed books)

Monuments of painting (icons, murals)

Monuments of sculpture, carving, products made of gold, silver, copper and iron

And in 1877, the concept of "historical monument" appeared.

After the October Revolution, a number of decrees on the protection of monuments appeared, then the concept of "historical monument" took root, this category also included monuments of modern times: houses, things of famous people. ® historical and memorial are just as important criteria for a monument as temporary and artistic.

Since 1924, monuments have been divided into two categories:

Movable, i.e. museum exhibits, works of art;

Immovable, i.e. sculptural ensembles.

But as time has shown, sometimes, in case of emergency, immovable monuments can become movable.

In 1976, a law on the protection of monuments was created, in which several types of immovable monuments are distinguished:

Monuments of archeology (excavations)

Monuments of history (at home)

Monuments of architecture (any monuments before the beginning of the 19th century)

Monuments of art (mostly movable)

Documentary monuments (require special storage conditions)

And finally, a new term "heritage" or "historical and cultural heritage" (70s) appears - this is any kind of monument that is a significant and important source of study of private or public life. There are also more abstract concepts: "memorable place" or " spiritual monument", for example, it can be the route of the religious procession, which took place over decades, places of battles, places of religious phenomena. Any monument is always considered in the context of social, economic, political. The main guarantee of the preservation of the monument is its registration.

Before the beginning 90s out of 10 thousand cemetery monuments, 450 graves were registered, and all of them belonged to the leaders of the revolution who died in the 20s and 30s. And the graves and tombstones of other great people, church graves were not registered, and they can be it was demolished, transferred, etc.

And one more concept - "patina of time". If the object is very old, ancient, then no matter what it is, it must be preserved. For Moscow, a pre-fire monument is a rarity.

An integrated approach is needed for the protection and study of cultural monuments, i.e. preservation and study in the context of the environment.

Don't rely on public opinion. This is not a lighthouse, but wandering lights. A. Morua

What do students and pupils think about the problem of cultural heritage and cultural memory?

Student at the Faculty of Linguistics Liberov Stas:

“Maybe I’m too rude, but I think that most people in our city, and in general in the country, don’t care about their spiritual development. Of course, I mean our generation, older people still appreciate what is left of history. For example, the same museums. Who walks in them? Do you think youth? No. Not all of course, but most don't. I consider this generation, our generation, spiritually lost.”

A student of the international gymnasium Petrishchev Vsevolod:

“Judging by the latest decisions of our government, in a few decades, we will have nothing to be proud of, and our state will not have that rich cultural heritage that we still have now. For example, various museums - estates, apartments. There are several such estates in my native Novgorod region. Suvorovskoe-Konchanskoe, Oneg, Derzhavin estate. Of all these estates, only one remained “alive”: the estate where Suvorov served his exile. And the most annoying thing is that no one wants to restore these estates. The Novgorod government answers: We do not have enough funds. Although, judging by their material condition, you can’t say that “there are not enough funds”!”

A student of the international gymnasium Zhabbarova Lola:

“The problem of cultural heritage in Russia is very relevant, there is a lot of evidence that historical monuments are in a terrible state. One example of this is the old church of the 17th century, this is a huge, beautiful building with a bell tower and icons, but it has long been in urgent need of reconstruction. This church is located in a village near Moscow where I spend my summers. For many years, the city administration has turned a blind eye to the problem of preserving historical monuments, and in the nearby villages there are a huge number of churches and temples that need to be repaired.”

After conducting a social survey among students and students, I came to the conclusion:

% believes that the problem of cultural heritage is relevant.

They sincerely worry about the fate of many historical monuments.

% believe that this problem appeared due to the disinterest of our state.

% believe that people themselves do not take part in solving this problem.

% believe that it is high time to start thinking more broadly, and think about the future, not about the past.

Conclusion

Historical and cultural heritage is an important factor in the preservation of cultural identity, which is especially important for our country for a number of reasons. The multi-ethnic nature of the Russian civilization was determined by the fact that the cultural heritage is the result of the contribution that each of the peoples of Russia has made to the treasury of Russian culture. The period of restoration of cultural memory in our country coincided with the growth of globalization processes. The openness of the information space of the Russian Federation, starting from the 90s of the last century, has led to a massive impact of the standards of Western, primarily American culture. There is a growing gap between generations in the knowledge of national history and culture. The younger generation does not experience nostalgia for the past, its memory is not loaded with ideological stereotypes, which caused ideological chaos in the 90s, when a wave of information fell on society, archives were opened, from which previously inaccessible materials were extracted without painstaking processing, cult figures of national history The Soviet period was debunked, and at the same time the state deprived the support of the storage of memory - museums, libraries, archives. The collapse of the USSR and the growth of ethnocracy in the former Soviet republics led to a revision of the most important events of the past. The traumatic shock that the public consciousness experienced led to emotional fatigue over time, which resulted in a decrease in interest in the “unpredictable” past of our country. “The cultural landscape of Russia has degraded. with the disappearance of the artistic environment, the spiritual memory of the people degenerated.

For many people, immersion in the present was also connected with the paramount need to survive in the new economic conditions.

At the beginning of the 21st century, Russia is faced with the task of preserving its cultural identity, which involves finding that common foundation for all the peoples inhabiting it, which would allow them to really realize their indestructible unity and common values ​​and meanings. Such a foundation can and should be the common cultural heritage of the peoples of Russia, which allows preserving the common cultural identity of all peoples living in the Russian Federation. The cultural policy of the state should be aimed at preserving, restoring, classifying the heritage of past generations without exception, which were made during the years of Soviet power in relation to noble, merchant, confessional and other subcultures. We can agree with a modern author who writes: “The spiritual flourishing of a society is associated with the historical and cultural heritage and not only with its protection and preservation, but, most importantly, with its creative perception and use in the name of the ideals necessary to move towards the future” the historical environment in its fullness and complexity is capable of preserving the memory of peoples. Heritage as a spiritual and intellectual potential is one of the most significant components of Russia's national heritage, which allows it to remain among the great world powers. Heritage objects create the preconditions for the preservation of identity, they reinforce the diversity of national, ethnic and religious cultures, the diversity of nature.

Literature

1. Likhachev D. S. Notes on Russian // Likhachev D. S. Selected works in three volumes. Volume 2. - L .: Khudozh. lit., 1987. - S. 418-494.

2. Likhachev D.S. The art of memory and the memory of art // Criticism and time: a literary-critical collection / comp. N. P. Utekhin. - L .: Lenizat, 1984.

Likhachev D.S. Notes on the origins of art // Context-1985: literary and theoretical studies / ed. ed. N. K. Gay. - M.: Nauka, 1986.

Likhachev D.S. Destruction of architectural monuments // Selected: thoughts about life, history, culture / comp. D. S. Bakun. - M.: Ros. cultural fund, 2006.

Monuments of history and culture of St. Petersburg. Issue 5. Publisher: White and Black, 2000.

Polyakov M.A. Protection of the cultural heritage of Russia. - St. Petersburg. Publisher: Bustard-plus, 2005.

Smirnov V.G. Russia in Bronze: The Millennium of Russia Monument and Its Heroes. - St. Petersburg, 2007.

Fundamental problems of cultural studies. In 4 volumes. cultural policy. - M. Publisher: Aletheya, 2008.

9.www.Wikipedia.org

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It is in the past that a person finds a source for the formation of consciousness, the search for his place in the world and society. With memory loss, all social ties are lost. She is certain life experience awareness of past events.

What is historical memory

It involves the preservation of historical and social experience. It is on how carefully a family, city, country treats traditions that directly depends. An essay on this problem is often found in test tasks in literature in grade 11. Let's pay some attention to this issue.

The sequence of formation of historical memory

Historical memory has several stages of formation. After a while, people forget about what happened. Life constantly presents new episodes filled with emotions and unusual impressions. In addition, often in articles and fiction the events of bygone years are distorted, the authors not only change their meaning, but also make changes to the course of the battle, the disposition of forces. There is a problem of historical memory. Each author gives his own arguments from life, taking into account the personal vision of the described historical past. Due to the different interpretation of one event, the inhabitants have the opportunity to draw their own conclusions. Of course, in order to substantiate your idea, you will need arguments. The problem of historical memory exists in a society deprived of freedom of speech. Total censorship leads to a distortion of real events, presenting them to the general public only in the right perspective. True memory can live and develop only in a democratic society. In order for information to pass to the next generations without visible distortions, it is important to be able to compare events that occur in real time with facts from a past life.

Conditions for the formation of historical memory

Arguments on the topic "The problem of historical memory" can be found in many works of the classics. In order for society to develop, it is important to analyze the experience of ancestors, to do “work on mistakes”, to use the rational grain that past generations had.

"Black Boards" by V. Soloukhin

What is the main problem of historical memory? Consider the arguments from the literature on the example of this work. The author tells about the looting of a church in his native village. There is a delivery of unique books as waste paper, boxes are made from priceless icons. A carpentry workshop is being organized right in the church in Stavrovo. In another, a machine and tractor station is being opened. Trucks, caterpillar tractors come here, they store barrels of fuel. The author bitterly says that neither a barn nor a crane can replace the Moscow Kremlin. It is impossible to have a rest house in a monastery building in which the graves of Pushkin's relatives and Tolstoy are located. The work raises the problem of preserving historical memory. The arguments given by the author are indisputable. Not those who died, lies under gravestones, need memory, but the living!

Article by D. S. Likhachev

In his article “Love, respect, knowledge”, the academician raises the topic of desecration of the national shrine, namely, he talks about the explosion of the monument to Bagration, the hero Patriotic War 1812. Likhachev raises the problem of the historical memory of the people. The arguments given by the author relate to vandalism in relation to this work of art. After all, the monument was the gratitude of the people to the brother-Georgian, who courageously fought for the independence of Russia. Who could destroy the iron monument? Only those who have no idea about the history of their country, do not love the Motherland, are not proud of the Fatherland.

Views on patriotism

What other arguments can be made? The problem of historical memory is raised in Letters from the Russian Museum, authored by V. Soloukhin. He says that, cutting down one's own roots, trying to absorb a foreign, alien culture, a person loses his individuality. This Russian argument about the problems of historical memory is also supported by other Russian patriots. Likhachev developed the “Declaration of Culture”, in which the author calls for the protection and support of cultural traditions in international level. The scientist emphasizes that without citizens knowing the culture of the past, the present, the state will have no future. It is in the "spiritual security" of the nation that the national existence lies. There must be interaction between external and internal culture, only in this case society will rise along the steps of historical development.

The problem of historical memory in the literature of the 20th century

In the literature of the last century, the central place was occupied by the question of responsibility for the terrible consequences of the past, in the works of many authors there was the problem of historical memory. Arguments from the literature serve as direct evidence of this. For example, A. T. Tvardovsky called in his poem "By the Right of Memory" to rethink the sad experience of totalitarianism. Anna Akhmatova did not bypass this problem in the famous "Requiem". She reveals all the injustice, lawlessness that reigned in society at that time, and gives weighty arguments. The problem of historical memory can also be traced in the work of AI Solzhenitsyn. His story "One Day in the Life of Ivan Denisovich" contains a verdict on the state system of that time, in which lies and injustice became priorities.

Respect for cultural heritage

The center of attention is the issues related to the preservation of ancient monuments. In the harsh post-revolutionary period, characterized by a change in the political system, there was a widespread destruction of the old values. Russian intellectuals tried by all means to preserve the cultural relics of the country. D.S. Likhachev opposed the development of Nevsky Prospekt with typical multi-storey buildings. What other arguments can be made? The problem of historical memory was also touched upon by Russian filmmakers. With the funds raised by them, Kuskovo was also restored. What is the problem of the historical memory of the war? Arguments from the literature indicate that this issue has been relevant at all times. A.S. Pushkin said that "disrespect for ancestors is the first sign of immorality."

The theme of war in historical memory

What is historical memory? An essay on this topic can be written on the basis of the work of Chingiz Aitmatov "Stormy Station". His hero mankurt is a man who was forcibly deprived of his memory. He became a slave with no past. The mankurt does not remember either the name or the parents, that is, it is difficult for him to realize himself as a person. The writer warns that such a creature is dangerous for social society.

Before Victory Day, questions were held among young people concerning the dates of the beginning and end of the Great Patriotic War, important battles, military leaders. The responses received were depressing. Many guys have no idea either about the date of the start of the war, or about the enemy of the USSR, they have never heard of G.K. Zhukov, the Battle of Stalingrad. The survey showed how relevant the problem of the historical memory of the war is. The arguments given by the "reformers" of the history course curriculum at school, who reduced the number of hours devoted to the study of the Great Patriotic War, are associated with an overload of students.

This approach has led to the fact that the modern generation forgets the past, therefore, important dates in the history of the country will not be passed on to the next generation. If you do not respect your history, do not honor your own ancestors, historical memory is lost. The essay for the successful passing of the exam can be argued with the words of the Russian classic A.P. Chekhov. He noted that for freedom, a person needs the whole globe. But without a purpose, his existence will be absolutely meaningless. Considering the arguments to the problem of historical memory (USE), it is important to note that there are false goals that do not create, but destroy. For example, the hero of the story "Gooseberry" dreamed of buying his own estate, planting gooseberries there. The goal he had set completely absorbed him. But, having reached it, he lost his human form. The author notes that his hero "has become stout, flabby ... - just look, he will grunt into a blanket."

I. Bunin's story "The Gentleman from San Francisco" shows the fate of a man who served false values. The hero worshiped wealth as a god. After the death of the American millionaire, it turned out that real happiness had passed him by.

The search for the meaning of life, the awareness of the connection with the ancestors managed to be shown to I. A. Goncharov in the image of Oblomov. He dreamed of making his life different, but his desires were not translated into reality, he did not have enough strength.

When writing an essay on the topic “The problem of the historical memory of the war” at the Unified State Examination, arguments can be cited from Nekrasov’s work “In the trenches of Stalingrad”. The author shows the real life of the "penalty boxers" who are ready to defend the independence of the Fatherland at the cost of their lives.

Arguments for composing the exam in the Russian language

In order to get a good score for an essay, a graduate must argue his position using literary works. In M. Gorky's play "At the Bottom", the author demonstrated the problem of "former" people who have lost their strength to fight for their own interests. They realize that it is impossible to live the way they do, and something needs to be changed, but they do not plan to do anything for this. The action of this work begins in a rooming house, and ends there. There is no question of any memory, pride for their ancestors, the heroes of the play do not even think about it.

Some try to talk about patriotism while lying on the couch, while others, sparing no effort and time, bring real benefits to their country. When discussing historical memory, one cannot ignore the amazing story of M. Sholokhov “The Fate of a Man”. It talks about tragic fate a simple soldier who lost his relatives during the war. Having met an orphan boy, he calls himself his father. What does this action indicate? A common person who has gone through the pain of loss, is trying to resist fate. Love has not died out in him, and he wants to give it to a little boy. It is the desire to do good that gives the soldier the strength to live, no matter what. The hero of Chekhov's story "The Man in the Case" talks about "people who are satisfied with themselves." Having petty proprietary interests, trying to distance themselves from other people's troubles, they are absolutely indifferent to the problems of other people. The author notes the spiritual impoverishment of the heroes, who imagine themselves to be "masters of life", but in reality they are ordinary philistines. They do not have real friends, they are only interested in their own well-being. Mutual assistance, responsibility for another person is clearly expressed in the work of B. Vasiliev "The dawns here are quiet ...". All the wards of Captain Vaskov do not just fight together for the freedom of the Motherland, they live according to human laws. In Simonov's novel The Living and the Dead, Sintsov carries a comrade out of the battlefield on himself. All the arguments given from different ones help to understand the essence of historical memory, the importance of the possibility of its preservation, transmission to other generations.

Conclusion

When congratulating on any holiday, the wishes of a peaceful sky above your head sound. What does this indicate? The fact that the historical memory of the hard trials of the war is passed down from generation to generation. War! There are only five letters in this word, but immediately there is an association with suffering, tears, a sea of ​​blood, the death of loved ones. Unfortunately, there have always been wars on the planet. The groans of women, the crying of children, the echoes of the war should be familiar to the younger generation from feature films and literary works. We must not forget about those terrible trials that befell the Russian people. At the beginning of the 19th century, Russia participated in the Patriotic War of 1812. In order for the historical memory of those events to be alive, Russian writers in their works tried to convey the features of that era. Tolstoy in the novel "War and Peace" showed the patriotism of the people, their readiness to give their lives for the Fatherland. Reading poems, stories, novels about the Partisan War, young Russians get the opportunity to "visit the battlefields", feel the atmosphere that prevailed in that historical period. In "Sevastopol Tales" Tolstoy talks about the heroism of Sevastopol, shown in 1855. The events are described by the author so reliably that one gets the impression that he himself was an eyewitness to that battle. The courage of the spirit, the unique willpower, the amazing patriotism of the inhabitants of the city are worthy of memory. Tolstoy associates war with violence, pain, dirt, suffering, death. Describing the heroic defense of Sevastopol in 1854-1855, he emphasizes the strength of the spirit of the Russian people. B. Vasiliev, K. Simonov, M. Sholokhov, and other Soviet writers devoted many of their works to the battles of the Great Patriotic War. During this difficult period for the country, women worked and fought on an equal footing with men, even children did everything in their power.

At the cost of their lives, they tried to bring victory closer, to preserve the independence of the country. Historical memory helps to preserve in the smallest detail information about the heroic deed of all soldiers and civilians. If the connection with the past is lost, the country will lose its independence. This must not be allowed!

In his autobiographical poem, the author recalls the past, in which during collectivization his father was repressed like a fist - a peasant who worked from dawn to dusk, with arms that he could not help straightening, not clenching into a fist "... there were no separate calluses - solid . Truly a fist!” The pain of injustice is stored in the heart of the author of the decade. The stigma of the son of an “enemy of the people” fell on him, and everything came from the desire of the “father of peoples” to kneel, to subjugate the entire population of his multinational country to his will. The author writes about the amazing feature of Stalin to transfer to someone's account "any of his miscalculations heap", to someone's "enemy distortion", to someone's "dizziness from the victories predicted by him". Here the poet refers to the article of the head of the party, which was called "Dizziness from success."

The memory stores these events of the life of both an individual and the whole country. A. Tvardovsky speaks about this by the right of memory, by the right of a person who survived the whole horror of repressions together with his people.

2. V.F. Tendryakov "Bread for the dog"

The main character is a high school student. But he is not a simple Soviet citizen, his father is a responsible worker, the family has everything, even during the period of general famine, when people really had nothing to eat, when millions of people were dying of exhaustion, there was borscht in their house, even with meat, pies with delicious fillings, kvass, real, bread, butter, milk - all that the people were deprived of. The boy, seeing the hunger of the people around him, and especially the “elephants” and “shocketers” dying in the near-station square, felt remorse. He is looking for a way to share with the needy, trying to carry bread and leftover food to the chosen beggar. But people, having found out about the compassionate boy, overcame him with their begging. In the end, he chooses a wounded dog, frightened by people who apparently wanted to eat it once. And his conscience slowly subsides. No, not really, but not life-threatening. The head of the station, in the square near which these destitute people lived, could not stand it, shot himself. Years later, V. Tendryakov talks about what haunts until now.

3. A. Akhmatova "Requiem"

The whole poem is a memory of the terrible years of repression, when millions of people stood in lines with parcels for those millions of people who were in the dungeons of the NKVD. A.A. Akhmatova literally demands to remember this terrible episode in the history of the country, no one should ever forget it, even “... if my exhausted mouth is clamped,” the poet writes, “to which a hundred million people scream,” the memory will remain.

4. V. Bykov "Sotnikov"

In the fate of the main characters of the story, childhood memories play a very important role. A fisherman once saved a horse, sister, her girlfriend, hay. As a boy, he showed courage, courage and was able to get out of the situation with honor. This fact played a cruel joke on him. Having been captured by the Nazis, he hopes that he will be able to get out of a terrible situation, and, saving his life, gives out the detachment, its location and weapons. The next day, after Sotnikov's execution, he realizes that there is no turning back. Sotnikov in his childhood experienced an absolutely opposite situation. He lied to his father. The lie was not so serious, but the cowardice with which he said it all left a deep imprint on the boy's memory. For the rest of his life, he remembered the pangs of conscience, the suffering that tears his soul apart. He does not hide behind the backs of his comrades, he takes a hit on himself in order to save others. Endures torture, ascends the scaffold and dies with dignity. So the memories of childhood led the heroes to their life finale: one - to a feat, the other - to betrayal.

5. V.G. Rasputin "French Lessons"

Decades later, the author recalls a teacher who played a decisive role in his difficult fate. Lidia Mikhailovna, a young teacher who wants to help a smart student in her class. She sees how the child's desire to learn is shattered by the callousness of the people among whom he is forced to live. She tries different options for help, but only one succeeds: gambling. He needs these pennies to buy milk. The director catches the teacher for a crime, she is fired. But the boy remains to study at school, finishes it and, becoming a writer, writes a book, dedicating it to the teacher.

Arguments for an essay in the Russian language.
Historical memory: past, present, future.
The problem of memory, history, culture, monuments, customs and traditions, the role of culture, moral choice etc.

Why should history be preserved? The role of memory. J. Orwell "1984"

​
In George Orwell's 1984, people are devoid of history. The homeland of the protagonist is Oceania. This is a huge country waging continuous wars. Under the influence of cruel propaganda, people hate and seek to lynch former allies, declaring yesterday's enemies to be their best friends. The population is suppressed by the regime, it is unable to think independently and obeys the slogans of the party that controls the inhabitants for personal gain. Such enslavement of consciousness is possible only with the complete destruction of the memory of people, the absence of their own view of the history of the country.
The history of one life, like the history of a whole state, is an endless series of dark and bright events. We need to learn valuable lessons from them. The memory of the life of our ancestors should protect us from repeating their mistakes, serve as an eternal reminder of everything good and bad. Without the memory of the past, there is no future.

Why remember the past? Why do you need to know history? Argument from D.S. Likhachev "Letters about the good and the beautiful".

Memory and knowledge of the past fill the world, make it interesting, significant, spiritualized. If you do not see his past behind the world around you, it is empty for you. You are bored, you are dreary, and you end up alone. Let the houses we walk past, let the cities and villages in which we live, even the factory we work at, or the ships we sail on, be alive for us, that is, having a past! Life is not a one-time existence. Let us know the history - the history of everything that surrounds us on a large and small scale. This is the fourth, very important dimension of the world. But we must not only know the history of everything that surrounds us, but also keep this history, this immense depth of our surroundings.

Why does a person need to keep customs? Argument from D.S. Likhachev "Letters about the good and the beautiful"

Please note: children and young people are especially fond of customs, traditional festivities. For they master the world, master it in tradition, in history. Let us more actively protect everything that makes our life meaningful, rich and spiritual.

The problem of moral choice. Argument from M.A. Bulgakov "Days of the Turbins".

The heroes of the work must make a decisive choice, the political circumstances of the time force them to do so. The main conflict of Bulgakov's play can be designated as a conflict between man and history. In the course of the development of the action, the heroes-intellectuals enter into a direct dialogue with History in their own way. So, Alexei Turbin, understanding the doom of the white movement, the betrayal of the "staff mob", chooses death. Nikolka, who is spiritually close to his brother, has a presentiment that a military officer, commander, a man of honor Alexei Turbin will prefer death to the shame of dishonor. Reporting on his tragic death, Nikolka mournfully says: "They killed the commander ...". - as if in full agreement with the responsibility of the moment. The elder brother made his civil choice.
Those who remain will have to make this choice. Myshlaevsky, with bitterness and doom, states the intermediate and therefore hopeless position of the intelligentsia in a catastrophic reality: “In front are the Red Guards, like a wall, behind are speculators and all kinds of riffraff with the hetman, but am I in the middle?” He is close to the recognition of the Bolsheviks, "because behind the Bolsheviks there are a cloud of peasants ...". Studzinsky is convinced of the need to continue the struggle in the ranks of the White Guard, and is rushing to the Don to Denikin. Elena is leaving Talbert, a man whom she cannot respect, by her own admission, and will try to build new life with Shervinsky.

Why is it necessary to preserve historical and cultural monuments? Argument from D.S. Likhachev "Letters about the good and the beautiful".

Each country is an ensemble of arts.
Moscow and Leningrad are not only dissimilar, they contrast with each other and therefore interact. It is no coincidence that they are connected by a railway so direct that, having traveled in a train at night without turns and with only one stop, and getting to the station in Moscow or Leningrad, you see almost the same station building that saw you off in the evening; the facades of the Moscow railway station in Leningrad and Leningradsky in Moscow are the same. But the similarity of the stations emphasizes the sharp dissimilarity of the cities, the dissimilarity is not simple, but complementary. Even art objects in museums are not just stored, but constitute some cultural ensembles associated with the history of cities and the country as a whole.
Look in other cities. Icons are worth seeing in Novgorod. This is the third largest and most valuable center of ancient Russian painting.
In Kostroma, Gorky and Yaroslavl, one should watch Russian painting of the 18th and 19th centuries (these are the centers of Russian noble culture), and in Yaroslavl also the “Volga” of the 17th century, which is presented here like nowhere else.
But if you take our entire country, you will be surprised at the diversity and originality of cities and the culture stored in them: in museums and private collections, and just on the streets, because almost every old house is a treasure. Some houses and entire cities are on their way wood carving(Tomsk, Vologda), others - amazing layout, embankments (Kostroma, Yaroslavl), others - stone mansions, fourth - intricate churches.
Preserving the diversity of our cities and villages, preserving their historical memory, their common national and historical identity is one of the most important tasks of our urban planners. The whole country is a grandiose cultural ensemble. It must be preserved in its amazing wealth. It is not only historical memory that educates a person in his city and in his village, but his country as a whole educates a person. Now people live not only in their "point", but in the whole country and not only in their century, but in all the centuries of their history.

What role do historical and cultural monuments play in human life? Why is it necessary to preserve historical and cultural monuments? Argument from D.S. Likhachev "Letters about the good and the beautiful"

Historical memories are especially vivid in parks and gardens - associations of man and nature.
Parks are valuable not only for what they have, but also for what they used to have. The temporal perspective that opens up in them is no less important than the visual perspective. "Memories in Tsarskoye Selo" - this is how Pushkin called the best of his earliest poems.
The attitude to the past can be of two kinds: as a kind of spectacle, theater, performance, scenery, and as a document. The first attitude seeks to reproduce the past, to revive its visual image. The second seeks to preserve the past, at least in its partial remnants. For the first in gardening art, it is important to recreate the external, visual image of the park or garden as it was seen at one time or another of his life. For the second, it is important to feel the evidence of time, documentation is important. The first says: this is how he looked; the second testifies: this is the same one, he was, perhaps, not like that, but this is truly the one, these are those lindens, those garden buildings, those very sculptures. Two or three old hollow lindens among hundreds of young ones will testify: this is the same alley - here they are, the old-timers. And there is no need to take care of young trees: they grow quickly and soon the alley will take on its former appearance.
But there is another essential difference in the two attitudes to the past. The first will require: only one era - the era of the creation of the park, or its heyday, or something significant. The second will say: let all epochs live, one way or another significant, the entire life of the park is valuable, memories of different epochs and different poets who sang these places are valuable, and the restoration will require not restoration, but preservation. The first attitude to parks and gardens was opened in Russia by Alexander Benois with his aesthetic cult of the time of Empress Elizabeth Petrovna and her Catherine's Park in Tsarskoe Selo. Akhmatova poetically argued with him, for whom Pushkin, and not Elizabeth, was important in Tsarskoye: "Here lay his cocked hat and a disheveled volume of Guys."
The perception of a monument of art is only complete when it mentally recreates, creates together with the creator, is filled with historical associations.

The first attitude to the past creates, in general, teaching aids, educational layouts: look and know! The second attitude to the past requires truth, analytical ability: one must separate age from the object, one must imagine how it was, one must explore to some extent. This second attitude requires more intellectual discipline, more knowledge from the viewer himself: look and imagine. And this intellectual attitude to the monuments of the past sooner or later arises again and again. It is impossible to kill the true past and replace it with a theatrical one, even if theatrical reconstructions have destroyed all the documents, but the place remains: here, in this place, on this soil, in this geographical point, it was - it was, it, something memorable happened.
Theatricality also penetrates into the restoration of architectural monuments. Authenticity is lost among the presumably restored. Restorers trust random evidence if this evidence allows to restore this architectural monument in such a way that it could be especially interesting. This is how the Evfimievskaya chapel was restored in Novgorod: a small temple on a pillar turned out. Something completely alien to ancient Novgorod.
How many monuments were destroyed by restorers in the 19th century as a result of introducing elements of the aesthetics of the new time into them. The restorers sought symmetry where it was alien to the very spirit of the style - Romanesque or Gothic - they tried to replace the living line with a geometrically correct one, calculated mathematically, etc. Cologne Cathedral, Notre Dame in Paris, and the Abbey of Saint-Denis are dried up like that . Entire cities in Germany were dried up, mothballed, especially during the period of idealization of the German past.
Attitude to the past forms its own national image. For each person is a bearer of the past and a bearer of a national character. Man is part of society and part of its history.

What is memory? What is the role of memory in human life, what is the value of memory? Argument from D.S. Likhachev "Letters about the good and the beautiful"

Memory is one of the most important properties of being, of any being: material, spiritual, human…
Memory is possessed by individual plants, stone, on which traces of its origin remain, glass, water, etc.
Birds have the most complex forms of tribal memory, allowing new generations of birds to fly in the right direction to the right place. In explaining these flights, it is not enough to study only the "navigational techniques and methods" used by birds. Most importantly, the memory that makes them look for winter quarters and summer quarters is always the same.
And what can we say about "genetic memory" - a memory laid down in centuries, a memory that passes from one generation of living beings to the next.
However, memory is not mechanical at all. This is the most important creative process: it is the process and it is creative. What is needed is remembered; through memory, good experience is accumulated, a tradition is formed, everyday skills, family skills, work skills, social institutions are created ...
Memory resists the destructive power of time.
Memory - overcoming time, overcoming death.

Why is it important for a person to remember the past? Argument from D.S. Likhachev "Letters about the good and the beautiful"

The greatest moral significance of memory is the overcoming of time, the overcoming of death. “Forgetful” is, first of all, an ungrateful, irresponsible person, and, consequently, incapable of good, disinterested deeds.
Irresponsibility is born from the lack of consciousness that nothing passes without leaving a trace. A person who commits an unkind deed thinks that this deed will not be preserved in his personal memory and in the memory of those around him. He himself, obviously, is not used to cherishing the memory of the past, feeling gratitude to his ancestors, to their work, their cares, and therefore thinks that everything will be forgotten about him.
Conscience is basically memory, to which is added a moral assessment of what has been done. But if the perfect is not stored in memory, then there can be no evaluation. Without memory there is no conscience.
That is why it is so important to be brought up in a moral climate of memory: family memory, national memory, cultural memory. Family photos are one of the most important "visual aids" for the moral education of children, and adults as well. Respect for the work of our ancestors, for their labor traditions, for their tools, for their customs, for their songs and entertainment. All this is precious to us. And just respect for the graves of ancestors.
Remember Pushkin:
Two feelings are wonderfully close to us -
In them the heart finds food -
Love for native land
Love for father's coffins.
Living shrine!
The earth would be dead without them.
Our consciousness cannot immediately get used to the idea that the earth would be dead without love for the coffins of the fathers, without love for the native ashes. Too often we remain indifferent or even almost hostile to the disappearing cemeteries and ashes - the two sources of our not too wise gloomy thoughts and superficially heavy moods. Just as the personal memory of a person forms his conscience, his conscientious attitude towards his personal ancestors and close ones - relatives and friends, old friends, that is, the most faithful, with whom he is connected by common memories - so the historical memory of the people forms a moral climate in which people live. Perhaps one could think about building morality on something else: completely ignoring the past with its sometimes mistakes and painful memories and focusing entirely on the future, building this future on “reasonable grounds” in themselves, forgetting about the past with its dark and light sides.
This is not only unnecessary, but also impossible. The memory of the past is primarily "bright" (Pushkin's expression), poetic. She educates aesthetically.

How are the concepts of culture and memory related? What is memory and culture? Argument from D.S. Likhachev "Letters about the good and the beautiful"

Human culture as a whole not only has memory, but it is memory par excellence. The culture of mankind is the active memory of mankind, actively introduced into modernity.
In history, every cultural upsurge was in one way or another associated with an appeal to the past. How many times has mankind, for example, turned to antiquity? There were at least four major, epoch-making conversions: under Charlemagne, under the Palaiologos dynasty in Byzantium, during the Renaissance, and again at the end of the 18th - early XIX century. And how many "small" appeals of culture to antiquity - in the same Middle Ages. Each appeal to the past was "revolutionary", that is, it enriched the present, and each appeal understood this past in its own way, took from the past what it needed to move forward. I am talking about turning to antiquity, but what did the turning to its own national past give for each people? If it was not dictated by nationalism, a narrow desire to isolate itself from other peoples and their cultural experience, it was fruitful, for it enriched, diversified, expanded the culture of the people, its aesthetic susceptibility. After all, every appeal to the old in the new conditions was always new.
She knew several appeals to Ancient Russia and post-Petrine Russia. There were different sides to this appeal. The discovery of Russian architecture and icons at the beginning of the 20th century was largely devoid of narrow nationalism and very fruitful for the new art.
I would like to demonstrate the aesthetic and moral role of memory on the example of Pushkin's poetry.
In Pushkin, memory plays a huge role in poetry. The poetic role of memories can be traced from Pushkin's childhood, youthful poems, of which the most important is "Memories in Tsarskoye Selo", but in the future the role of memories is very great not only in Pushkin's lyrics, but even in the poem "Eugene".
When Pushkin needs to introduce a lyrical element, he often resorts to reminiscences. As you know, Pushkin was not in St. Petersburg during the flood of 1824, but nevertheless, in The Bronze Horseman, the flood is colored by a memory:
“It was a terrible time, the memory of it is fresh ...”
Pushkin also colors his historical works with a share of personal, ancestral memory. Remember: in "Boris Godunov" his ancestor Pushkin acts, in "Moor of Peter the Great" - also an ancestor, Hannibal.
Memory is the basis of conscience and morality, memory is the basis of culture, the "accumulations" of culture, memory is one of the foundations of poetry - an aesthetic understanding of cultural values. Preserving memory, preserving memory is our moral duty to ourselves and to our descendants. Memory is our wealth.

What is the role of culture in human life? What are the consequences of the disappearance of monuments for humans? What role do historical and cultural monuments play in human life? Why is it necessary to preserve historical and cultural monuments? Argument from D.S. Likhachev "Letters about the good and the beautiful"

We care about our own health and the health of others, we make sure that we eat right, that the air and water remain clean and unpolluted.
The science that deals with the protection and restoration of the natural environment is called ecology. But ecology should not be limited only by the tasks of preserving the biological environment that surrounds us. Man lives not only in the natural environment, but also in the environment created by the culture of his ancestors and by himself. The preservation of the cultural environment is a task no less important than the preservation of the natural environment. If nature is necessary for man for his biological life, then cultural environment no less necessary for his spiritual, moral life, for his "spiritual settled way of life", for his attachment to his native places, following the precepts of his ancestors, for his moral self-discipline and sociality. Meanwhile, the question of moral ecology is not only not studied, but it has not been raised either. Individual types of culture and the remnants of the cultural past, issues of restoration of monuments and their preservation are studied, but the moral significance and influence on the person of the entire cultural environment as a whole, its influencing force, is not studied.
But the fact of the educational impact on a person of the surrounding cultural environment is not subject to the slightest doubt.
A person is brought up in the cultural environment surrounding him imperceptibly. He is brought up by history, the past. The past opens a window to the world for him, and not only a window, but also doors, even gates - triumphal gates. To live where the poets and prose writers of great Russian literature lived, to live where the great critics and philosophers lived, to absorb daily impressions that are somehow reflected in the great works of Russian literature, to visit museum apartments means to gradually enrich yourself spiritually.
Streets, squares, canals, individual houses, parks remind, remind, remind... Unobtrusively and unobtrusively, the impressions of the past enter into spiritual world person, and a person with open mind enters the past. He learns respect for his ancestors and remembers what in turn will be needed for his descendants. The past and the future become their own for a person. He begins to learn responsibility - moral responsibility to the people of the past and at the same time to the people of the future, for whom the past will be no less important than for us, and perhaps even more important with the general rise of culture and the increase in spiritual demands. Caring for the past is also caring for the future...
To love one's family, one's childhood impressions, one's home, one's school, one's village, one's city, one's country, one's culture and language, the whole globe is necessary, absolutely necessary for a person's moral settledness.
If a person does not like to look at least occasionally at old photographs of his parents, does not appreciate the memory of them left in the garden that they cultivated, in the things that belonged to them, then he does not love them. If a person does not like old houses, old streets, even if they are inferior, then he does not have love for his city. If a person is indifferent to the historical monuments of his country, then he is indifferent to his country.
Losses in nature are recoverable up to certain limits. Quite different with cultural monuments. Their losses are irreplaceable, because cultural monuments are always individual, always associated with a certain era in the past, with certain masters. Each monument is destroyed forever, distorted forever, wounded forever. And he is completely defenseless, he will not restore himself.
Any newly built monument of antiquity will be devoid of documentation. It will only be “appearance.
The "reserve" of cultural monuments, the "reserve" of the cultural environment is extremely limited in the world, and it is being depleted at an ever-increasing rate. Even the restorers themselves, sometimes working according to their own, insufficiently tested theories or modern ideas of beauty, become more destroyers of the monuments of the past than their protectors. Destroy monuments and city planners, especially if they do not have clear and complete historical knowledge.
It is getting crowded on the ground for cultural monuments, not because there is not enough land, but because builders are attracted to old places that are inhabited, and therefore seem especially beautiful and alluring to city planners.
Urban planners, like no one else, need knowledge in the field of cultural ecology. Therefore, local history must be developed, it must be disseminated and taught in order to solve local environmental problems on the basis of it. Local history brings up love for the native land and gives the knowledge, without which it is impossible to preserve cultural monuments in the field.
We should not lay full responsibility for the neglect of the past on others, or simply hope that special state and public organizations are engaged in the preservation of the culture of the past and “this is their business”, not ours. We ourselves must be intelligent, cultured, educated, understand beauty and be kind - namely, kind and grateful to our ancestors, who created for us and our descendants all that beauty that no one else, namely we are sometimes unable to recognize, accept in their moral world, to preserve and actively defend.
Each person must know among what beauty and what moral values ​​he lives. He should not be self-confident and impudent in rejecting the culture of the past indiscriminately and "judgment". Everyone is obliged to take a feasible part in the preservation of culture.
We are responsible for everything, and not someone else, and it is in our power not to be indifferent to our past. It is ours, in our common possession.

Why is it important to preserve historical memory? What are the consequences of the disappearance of monuments for humans? The problem of changing the historical appearance of the old city. Argument from D.S. Likhachev "Letters about the good and the beautiful".

In September 1978, I was on the Borodino field together with the most wonderful restorer Nikolai Ivanovich Ivanov. Have you paid attention to what kind of people dedicated to their work are found among restorers and museum workers? They cherish things, and things repay them with love. Things, monuments give their keepers love for themselves, affection, noble devotion to culture, and then a taste and understanding of art, an understanding of the past, a penetrating attraction to the people who created them. True love for people, for monuments, never goes unanswered. That is why people find each other, and the earth, well-groomed by people, finds people who love it and itself responds to them in the same way.
For fifteen years, Nikolai Ivanovich did not go on vacation: he cannot rest outside the Borodino field. He lives for several days of the Battle of Borodino and the days that preceded the battle. The Borodin field has a colossal educational value.
I hate war, I endured the blockade of Leningrad, the Nazi shelling of civilians from warm shelters, in positions on the Duderhof Heights, I was an eyewitness to the heroism with which the Soviet people defended their Motherland, with what incomprehensible stamina they resisted the enemy. Perhaps that is why the Battle of Borodino, which always amazed me with its moral strength, acquired a new meaning for me. Russian soldiers beat off eight fiercest attacks on Raevsky's battery, which followed one after another with unheard-of persistence.
In the end, the soldiers of both armies fought in complete darkness, by touch. The moral strength of the Russians was multiplied tenfold by the need to defend Moscow. And Nikolai Ivanovich and I bared our heads in front of the monuments to the heroes erected on the Borodino field by grateful descendants ...
In my youth, I first came to Moscow and accidentally came across the Church of the Assumption on Pokrovka (1696-1699). It cannot be imagined from the surviving photographs and drawings, it should have been seen surrounded by low ordinary buildings. But people came and demolished the church. Now this place is empty...
Who are these people who destroy the living past, the past, which is also our present, because culture does not die? Sometimes it is the architects themselves - one of those who really want to put their "creation" in a winning place and are too lazy to think about something else. Sometimes these are completely random people, and we are all to blame for this. We need to think about how this doesn't happen again. Monuments of culture belong to the people, and not only to our generation. We are responsible for them to our descendants. We will be in great demand in a hundred and two hundred years.
Historic cities are inhabited not only by those who now live in them. They are inhabited by great people of the past, whose memory cannot die. Pushkin and Dostoevsky with the characters of his "White Nights" were reflected in the canals of Leningrad.
The historical atmosphere of our cities cannot be captured by any photographs, reproductions or models. This atmosphere can be revealed, emphasized by reconstructions, but it can also be easily destroyed - destroyed without a trace. She is unrecoverable. We must preserve our past: it has the most effective educational value. It instills a sense of responsibility towards the motherland.
Here is what the Petrozavodsk architect V. P. Orfinsky, the author of many books on the folk architecture of Karelia, told me. On May 25, 1971, a unique chapel of the beginning of the 17th century in the village of Pelkula, an architectural monument of national importance, burned down in the Medvezhyegorsk region. And no one even began to find out the circumstances of the case.
In 1975, another architectural monument of national importance burned down - the Ascension Church in the village of Tipinitsy, Medvezhyegorsk region - one of the most interesting tent churches of the Russian North. The reason is lightning, but the true root cause is irresponsibility and negligence: the high-rise tent pillars of the Ascension Church and the bell tower interlocked with it did not have elementary lightning protection.
The tent of the Nativity Church of the 18th century fell in the village of Bestuzhev, Ustyansky district, Arkhangelsk region- the most valuable monument of tent architecture, the last element of the ensemble, very accurately placed in the bend of the Ustya River. The reason is complete neglect.
And here is a little fact about Belarus. In the village of Dostoevo, where Dostoevsky's ancestors came from, there was a small church of the 18th century. Local authorities, in order to get rid of responsibility, fearing that the monument would be registered as protected, ordered to demolish the church with bulldozers. All that remained of her were measurements and photographs. It happened in 1976.
Many such facts could be collected. What to do so that they do not repeat? First of all, one should not forget about them, pretend that they did not exist. Prohibitions, instructions and boards with the indication “Protected by the state” are also not enough. It is necessary that the facts of a hooligan or irresponsible attitude towards cultural heritage are strictly examined in the courts and the perpetrators are severely punished. But even this is not enough. It is absolutely necessary to study local history already in secondary school, to study in circles on the history and nature of one's region. It is youth organizations that should first of all take patronage over the history of their region. Finally, and most importantly, secondary school history curricula need to include lessons in local history.
Love for one's Motherland is not something abstract; it is also love for one's city, for one's locality, for the monuments of its culture, pride in one's history. That is why the teaching of history at school should be specific - on the monuments of history, culture, and the revolutionary past of one's locality.
One cannot only call for patriotism, it must be carefully educated - to educate love for one's native places, to educate spiritual settledness. And for all this it is necessary to develop the science of cultural ecology. Not only the natural environment, but also the cultural environment, the environment of cultural monuments and its impact on humans should be subjected to careful scientific study.
There will be no roots in the native area, in the native country - there will be many people who look like a tumbleweed steppe plant.

Why do you need to know history? Relationship between past, present and future. Ray Bradbury "The Thunder Came"

Past, present and future are interconnected. Every action we take affects the future. So, R. Bradbury in the story "" invites the reader to imagine what could happen if a person had a time machine. In his fictional future, there is such a machine. Thrill-seekers are offered a safari in time. The main character Eckels embarks on an adventure, but he is warned that nothing can be changed, only those animals that must die from diseases or for some other reason can be killed (all this is specified by the organizers in advance). Caught in the Age of Dinosaurs, Eckels becomes so frightened that he runs out of the allowed area. His return to the present shows how important every detail is: on his sole was a trampled butterfly. Once in the present, he found that the whole world had changed: the colors, the composition of the atmosphere, the person, and even the spelling rules had become different. Instead of a liberal president, a dictator was in power.
Thus, Bradbury conveys the following idea: the past and the future are interconnected. We are responsible for every action we take.
It is necessary to look into the past in order to know your future. Everything that has ever happened has affected the world we live in. If you can draw a parallel between the past and the present, then you can come to the future you want.

What is the price of a mistake in history? Ray Bradbury "The Thunder Came"

Sometimes the price of a mistake can cost the life of all mankind. So, in the story "" it is shown that one minor mistake can lead to disaster. The protagonist of the story, Eckels, steps on a butterfly while traveling into the past, with his oversight he changes the whole course of history. This story shows how carefully you need to think before you do something. He had been warned of the danger, but the thirst for adventure was stronger than common sense. He could not correctly assess his abilities and capabilities. This led to disaster.

(1) I remember how in the mid-twenties, after talking, we went up to the monument to Pushkin and sat down on the bronze chains that surrounded the monument low.
(2) At that time, he still stood in his rightful place, at the head of Tverskoy Boulevard, facing the unusually elegant Passion Monastery of a pale lilac color, surprisingly suited to his small golden onions.
(3) I still painfully feel the absence of Pushkin on Tverskoy Boulevard, the irreplaceable emptiness of the place where the Strastnoy Monastery stood.

Composition

Each city, in addition to its historical component, is associated by most people with the sights that it has. It can be a small chapel that has been preserved since ancient times, in which all residents of neighboring cities gather, or a church towering above the ground, with large, beautiful domes that can be seen from any corner of the city. Monuments to poets and artists, huge silhouettes and small, modest busts, as well as preserved old estates - all this fills the world and remains an important part of our lives. But what exactly is the role played by monuments of history and culture in human life? Together with V.P. Kataev, we will try to answer this question raised by him in this text.

The narrator tells us about how painfully he experienced "the era of rearrangement and destruction of monuments." Terrible discomfort and even inner emptiness brought him the absence of Pushkin on Tverskoy Boulevard. Those actions that the same “invisible omnipotent hand” performed at that time inspired only “emptiness with which it was difficult to reconcile” to the hero of the text. The destruction of historical and cultural monuments was equated for him with "another dimension" - when, it seems, everything around is familiar, but at the same time unfamiliar, empty and unnatural.

V.P. Kataev believes that historical and cultural monuments are that part of the historical memory that creates the unique image of the city. It contains the entire set of details, historical events and facts for which we value each individual city of our vast Motherland.

It is impossible not to agree with the opinion of the writer. Indeed, historical and cultural monuments are a constant reminder of the rich past of our Fatherland. Destroying them, we, first of all, destroy that appearance, that atmosphere, for which we love our hometown. And it's not even about the beauty and majesty of those stone silhouettes that are often trying to replace with newer and improved "parodies" - it's about their historical past. And therefore any dilapidated. but a historically important building, once safely demolished, leaves behind a “presence effect” and an irreplaceable void for a long time to come.

This problem is discussed in his article “Love, respect, knowledge…” by D.S. Likhachev. The author writes in it that "... the loss of any cultural monument is irrecoverable ...", because not a single modern monument can replace with its past that monument that has pleased and inspired people for a single decade, because "... the material signs of the past are always connected with a certain era, with specific masters…”. The writer believes that the destruction of cultural and historical monuments is an indicator of disrespect for the past of one's country.

A.S. also writes about the role of monuments in human life. Pushkin in his poem "The Bronze Horseman". The monument in the poem is not an inanimate object, but, on the contrary, symbolizes the image of Peter I and is a living being capable of being filled with "great thoughts". This one Bronze Horseman, both in life and in the poem, embodies the contradictory image of Peter - on the one hand, a wise figure, on the other - an autocratic emperor. It is the brightest detail that makes up St. Petersburg and thanks to which the inhabitants of our country love this city on the Neva so much.

In conclusion, I would like to once again note the patriotic importance of preserving historical and cultural monuments. Each of us has an indisputable task - to pass on to our descendants a love for the history of our country, and monuments and buildings with a deep history are our direct assistants in this.