The problem of historical memory. Unified State Examination in Russian
One of the main goals of modern Russian society in the field of cultural activity is spiritual revival, which involves the effective preservation and active use of historical and cultural heritage. Currently on the state list Russian Federation There are more than one hundred and fifty thousand cultural and historical monuments. About seventeen and a half thousand of them are classified as monuments of federal significance, the rest have the status of local significance. The condition of the monuments on the state list is almost 80% characterized as unsatisfactory, 70% need urgent measures to be taken to save them from destruction and complete destruction. A significant part of the historical, architectural, archaeological, monumental and visual objects that actually exist and deserve the status of monuments have not yet been included in the state lists.
It must be assumed that this particular part of the monuments is not in the best, but probably in the worst condition. Such an abundance of historical and cultural objects gives Russian society great opportunities for their use in spiritual revival, but at the same time imposes responsibility for their preservation, restoration and maintenance. The importance of preserving cultural monuments as primary sources is that they allow an objective approach to the study of the history of our country. Studying the original document allows us to form a scientific idea of the historical period to which this monument belongs; an architectural monument represents a vast field of activity in the study of traditions, fashion, and often worldviews of the time in which they were created. Fortunately, the authorities are taking measures to preserve the country's cultural heritage.
Thus, according to the amendments (dated November 30, 2011) to the law “On objects of cultural heritage (historical and cultural monuments) of the peoples of the Russian Federation,” a special state commission under the Ministry of Culture will be involved in the certification of restorers - this, hopefully, will lead to a responsible professional approach to conservation cultural heritage of Russia. It is to be hoped that the authorities provide an appropriate level of legal support for the protection of the country's cultural heritage. Russian President Dmitry Medvedev took a clear position on this issue, inviting government agencies to take a bolder approach to the issue of privatization of cultural monuments, subject to proper supervision of them. “For example, as a citizen, it makes absolutely no difference to me whose monument it is; I want it to be preserved. But whether it belongs to the state or belongs to some private structure, or belongs to the regions is a secondary question,” Medvedev said. Also, Prime Minister of the Russian Federation Vladimir Putin emphasized the need to conduct an inventory of ancient monuments. He noted that there are a number of key problems in the system of protection of cultural monuments, not
having decided which it is impossible to ensure the preservation of monuments for future generations.
At the same time, it is necessary to “create conditions for the reasonable use of monuments in the interests of people, for the development of culture, education, and the activities of religious organizations, in particular, it is necessary to conduct an inventory of ancient monuments, to establish the boundaries of the territories covered by the status of lands of historical and cultural significance.”
Thus, the problem of preserving historical and cultural monuments is acute in modern Russia. As a result, cultural monuments, written, pre-literate, architectural and others, contribute to mutual understanding, respect and rapprochement of peoples, lead to the spiritual unification of the nation based on the promotion of common historical roots, awaken pride in the Motherland, thanks to this Russia makes its spiritual contribution to the study historical development the world community as a whole.
.Unified State Examination in Russian. Task C1.
1) The problem of historical memory (responsibility for the bitter and terrible consequences of the past)
The problem of responsibility, national and human, was one of the central issues in literature in the mid-20th century. For example, A.T. Tvardovsky in his poem “By Right of Memory” calls for a rethinking of the sad experience of totalitarianism. The same theme is revealed in A.A. Akhmatova’s poem “Requiem”. The verdict on the state system, based on injustice and lies, is pronounced by A.I. Solzhenitsyn in the story “One Day in the Life of Ivan Denisovich”
2) The problem of preserving ancient monuments and caring for them.
The problem of caring for cultural heritage always remained the center of everyone's attention. In the difficult post-revolutionary period, when a change in the political system was accompanied by the overthrow of previous values, Russian intellectuals did everything possible to save cultural relics. For example, academician D.S. Likhachev prevented Nevsky Prospect from being built up with standard high-rise buildings. The Kuskovo and Abramtsevo estates were restored using funds from Russian cinematographers. Caring for ancient monuments also distinguishes Tula residents: the appearance of the historical city center, churches, and the Kremlin is preserved.
The conquerors of antiquity burned books and destroyed monuments in order to deprive the people of historical memory.
3) The problem of attitude to the past, loss of memory, roots.
“Disrespect for ancestors is the first sign of immorality” (A.S. Pushkin). Chingiz Aitmatov called a person who does not remember his kinship, who has lost his memory, mankurt (“Stormy stop”). Mankurt is a man forcibly deprived of memory. This is a slave who has no past. He does not know who he is, where he comes from, does not know his name, does not remember his childhood, father and mother - in a word, he does not recognize himself as a human being. Such a subhuman is dangerous to society, the writer warns.
Quite recently, on the eve of the great Victory Day, young people were asked on the streets of our city whether they knew about the beginning and end of the Great Patriotic War, about who we fought with, who G. Zhukov was... The answers were depressing: the younger generation does not know the dates of the start of the war, the names of the commanders, many have not heard about the Battle of Stalingrad, the Kursk Bulge...
The problem of forgetting the past is very serious. A person who does not respect history and does not honor his ancestors is the same mankurt. I just want to remind these young people of the piercing cry from Ch. Aitmatov’s legend: “Remember, whose are you? What’s your name?”
4) The problem of a false goal in life.
“A person needs not three arshins of land, not an estate, but the entire globe. All of nature, where in the open space he could demonstrate all the properties of a free spirit,” wrote A.P. Chekhov. Life without a goal is a meaningless existence. But the goals are different, such as, for example, in the story “Gooseberry”. Its hero, Nikolai Ivanovich Chimsha-Himalayan, dreams of purchasing his own estate and planting gooseberries there. This goal consumes him entirely. In the end, he reaches her, but at the same time almost loses his human appearance (“he’s grown fat, flabby... - and just behold, he’ll grunt into the blanket”). A false goal, an obsession with the material, narrow, and limited, disfigures a person. He needs constant movement, development, excitement, improvement for life...
I. Bunin in the story “Mr. from San Francisco” showed the fate of a man who served false values. Wealth was his god, and this god he worshiped. But when the American millionaire died, it turned out that true happiness passed the man by: he died without ever knowing what life was.
5) The meaning of human life. Searching for a life path.
The image of Oblomov (I.A. Goncharov) is the image of a man who wanted to achieve a lot in life. He wanted to change his life, he wanted to rebuild the life of the estate, he wanted to raise children... But he did not have the strength to make these desires come true, so his dreams remained dreams.
M. Gorky in the play “At the Lower Depths” showed the drama “ former people”, who have lost the strength to fight for their own sake. They hope for something good, understand that they need to live better, but do nothing to change their fate. It is no coincidence that the play begins in a rooming house and ends there.
N. Gogol, an exposer of human vices, persistently searches for a living human soul. Depicting Plyushkin, who has become “a hole in the body of humanity,” he passionately calls on the reader going out into adult life, take with you all the “human movements”, do not lose them on the road of life.
Life is a movement along an endless road. Some travel along it “for official business,” asking questions: why did I live, for what purpose was I born? ("Hero of our time"). Others are afraid of this road, they run to their wide sofa, because “life touches you everywhere, it gets you” (“Oblomov”). But there are also those who, making mistakes, doubting, suffering, rise to the heights of truth, finding their spiritual self. One of them is Pierre Bezukhov, the hero of the epic novel by L.N. Tolstoy "War and Peace".
At the beginning of his journey, Pierre is far from the truth: he admires Napoleon, is involved in the company of the “golden youth”, participates in hooligan antics along with Dolokhov and Kuragin, and too easily succumbs to rude flattery, the reason for which is his enormous fortune. One stupidity is followed by another: marriage to Helen, a duel with Dolokhov... And as a result - a complete loss of the meaning of life. "What is bad? What is good? What should we love and what should we hate? What should we live for and what am I?" - these questions scroll through your head countless times until a sober understanding of life sets in. On the way to him, there is the experience of Freemasonry, and observation of ordinary soldiers in the Battle of Borodino, and a meeting in captivity with the folk philosopher Platon Karataev. Only love moves the world and man lives - Pierre Bezukhov comes to this thought, finding his spiritual self.
6) Self-sacrifice. Love for one's neighbor. Compassion and mercy. Sensitivity.
In one of the books dedicated to the Great Patriotic War, a former siege survivor recalls that his life, as a dying teenager, was saved during a terrible famine by a neighbor who brought him a can of stew sent by his son from the front. “I’m already old, and you’re young, you still have to live and live,” said this man. He soon died, and the boy he saved retained a grateful memory of him for the rest of his life.
The tragedy occurred in the Krasnodar region. A fire started in a nursing home where sick old people lived. Among the 62 who were burned alive was 53-year-old nurse Lidiya Pachintseva, who was on duty that night. When the fire broke out, she took the old people by the arms, brought them to the windows and helped them escape. But I didn’t save myself - I didn’t have time.
M. Sholokhov has a wonderful story “The Fate of a Man.” It talks about tragic fate a soldier who lost all his relatives during the war. One day he met an orphan boy and decided to call himself his father. This act suggests that love and the desire to do good give a person strength to live, strength to resist fate.
7) The problem of indifference. Callous and soulless attitude towards people.
“People pleased with themselves,” accustomed to comfort, people with petty proprietary interests are the same heroes of Chekhov, “people in cases.” This is Doctor Startsev in “Ionych”, and teacher Belikov in “The Man in the Case”. Let us remember how plump, red Dmitry Ionych Startsev rides “in a troika with bells,” and his coachman Panteleimon, “also plump and red,” shouts: “Keep it right!” “Keep the law” - this is, after all, detachment from human troubles and problems. There should be no obstacles on their prosperous path of life. And in Belikov’s “no matter what happens” we see only an indifferent attitude towards the problems of other people. The spiritual impoverishment of these heroes is obvious. And they are not intellectuals, but simply philistines, ordinary people who imagine themselves to be “masters of life.”
8) The problem of friendship, comradely duty.
Front-line service is an almost legendary expression; There is no doubt that there is no stronger and more devoted friendship between people. Literary examples there is plenty of that. In Gogol's story "Taras Bulba" one of the heroes exclaims: "There are no brighter bonds than comradeship!" But most often this topic was discussed in the literature about the Great Patriotic War. In B. Vasilyev’s story “The Dawns Here Are Quiet...” both the anti-aircraft gunner girls and Captain Vaskov live according to the laws of mutual assistance and responsibility for each other. In the novel "The Living and the Dead" by K. Simonov, Captain Sintsov carries a wounded comrade from the battlefield.
9) The problem of scientific progress.
In M. Bulgakov's story, Doctor Preobrazhensky turns a dog into a man. Scientists are driven by a thirst for knowledge, a desire to change nature. But sometimes progress turns into dire consequences: a two-legged creature with “ with a dog's heart“- this is not yet a person, because there is no soul in him, no love, honor, nobility.
The press reported that the elixir of immortality would appear very soon. Death will be completely defeated. But for many people this news did not cause a surge of joy; on the contrary, anxiety intensified. How will this immortality turn out for a person?
10) The problem of the patriarchal village way of life. The problem of the charm and beauty of morally healthy village life.
In Russian literature, the theme of the village and the theme of the homeland were often combined. Rural life has always been perceived as the most serene and natural. One of the first to express this idea was Pushkin, who called the village his office. ON THE. Nekrasov in his poems and poems drew the reader’s attention not only to poverty peasant huts, but also on how friendly peasant families are, how hospitable Russian women are. Much is said about the originality of the farm way of life in Sholokhov's epic novel " Quiet Don". In Rasputin's story "Farewell to Matera" the ancient village is endowed with historical memory, the loss of which is tantamount to death for the inhabitants.
11) The problem of labor. Enjoyment from meaningful activity.
The theme of labor has been developed many times in Russian classical and modern literature. As an example, it is enough to recall I. A. Goncharov’s novel “Oblomov”. The hero of this work, Andrei Stolts, sees the meaning of life not as a result of work, but in the process itself. We see a similar example in Solzhenitsyn’s story “Matryonin’s Dvor.” His heroine does not perceive forced labor as punishment, punishment - she treats work as an integral part of existence.
12) The problem of the influence of laziness on a person.
Chekhov's essay "My "she" lists all horrible consequences the influence of laziness on people.
13) The problem of the future of Russia.
The topic of the future of Russia has been touched upon by many poets and writers. For example, Nikolai Vasilyevich Gogol in lyrical digression The poem "Dead Souls" compares Russia with a "brisk, irresistible troika." “Rus, where are you going?” - he asks. But the author does not have an answer to the question. The poet Eduard Asadov in the poem “Russia did not begin with a sword” writes: “The dawn is rising, bright and hot. And it will be so forever indestructible. Russia did not begin with a sword, and therefore it is invincible!” He is confident that a great future awaits Russia, and nothing can stop it.
14) The problem of the influence of art on a person.
Scientists and psychologists have long argued that music can have different effects on nervous system, on human tone. It is generally accepted that Bach's works enhance and develop the intellect. Beethoven's music awakens compassion and cleanses a person's thoughts and feelings of negativity. Schumann helps to understand the soul of a child.
Dmitri Shostakovich's seventh symphony is subtitled "Leningrad". But the name “Legendary” suits her better. The fact is that when the Nazis besieged Leningrad, the residents of the city were greatly influenced by Dmitry Shostakovich’s 7th Symphony, which, as eyewitnesses testify, gave people new strength to fight the enemy.
15) The problem of anticulture.
This problem is still relevant today. Nowadays there is a dominance of “soap operas” on television, which significantly reduce the level of our culture. As another example, we can recall literature. The theme of “disculturation” is well explored in the novel “The Master and Margarita”. MASSOLIT employees write bad works and at the same time dine in restaurants and have dachas. They are admired and their literature is revered.
16) The problem of modern television.
A gang operated in Moscow for a long time, which was particularly cruel. When the criminals were captured, they admitted that their behavior and their attitude towards the world had been greatly influenced by american film“Natural Born Killers,” which they watched almost every day. They tried to copy the habits of the characters in this picture in real life.
Many modern athletes watched TV when they were children and wanted to be like the athletes of their time. Through television broadcasts they became acquainted with the sport and its heroes. Of course, there are also the opposite cases, when a person became addicted to TV and had to be treated in special clinics.
17) The problem of clogging the Russian language.
I believe that the use foreign words in the native language is justified only if there is no equivalent. Many of our writers fought against the contamination of the Russian language with borrowings. M. Gorky pointed out: “It makes it difficult for our reader to insert foreign words into a Russian phrase. There is no point in writing concentration when we have our own good word- condensation."
Admiral A.S. Shishkov, who for some time held the post of Minister of Education, proposed replacing the word fountain with the clumsy synonym he invented - water cannon. While practicing word creation, he invented replacements for borrowed words: he suggested saying instead of alley - prosad, billiards - sharokat, replaced the cue with sharotik, and called the library a bookmaker. To replace the word galoshes, which he did not like, he came up with something else - wet shoes. Such concern for the purity of language can cause nothing but laughter and irritation among contemporaries.
18) The problem of destruction of natural resources.
If the press began to write about the disaster threatening humanity only in the last ten to fifteen years, then Ch. Aitmatov spoke about this problem back in the 70s in his story “After the Fairy Tale” (“The White Ship”). He showed the destructiveness and hopelessness of the path if a person destroys nature. She takes revenge with degeneration and lack of spirituality. The writer continues this theme in his subsequent works: “And the day lasts longer than a century” (“Stormy Stop”), “The Block”, “Cassandra’s Brand”. The novel “The Scaffold” produces a particularly strong feeling. Using the example of a wolf family, the author showed death wildlife from economic activity person. And how scary it becomes when you see that, when compared with humans, predators look more humane and “humane” than the “crown of creation.” So for what good in the future does a person bring his children to the chopping block?
19) Imposing your opinion on others.
Vladimir Vladimirovich Nabokov. "Lake, cloud, tower..." Main character- Vasily Ivanovich is a modest employee who won a pleasure trip to nature.
20) The theme of war in literature.
Very often, when congratulating our friends or relatives, we wish them a peaceful sky above their heads. We don't want their families to suffer the hardships of war. War! These five letters carry with them a sea of blood, tears, suffering, and most importantly, the death of people dear to our hearts. There have always been wars on our planet. People's hearts have always been filled with the pain of loss. From everywhere where the war is going on, you can hear the groans of mothers, the cries of children and deafening explosions that tear our souls and hearts. To our great happiness, we know about the war only from feature films and literary works.
Our country has suffered many trials during the war. IN early XIX century, Russia was shocked by the Patriotic War of 1812. The patriotic spirit of the Russian people was shown by L.N. Tolstoy in his epic novel “War and Peace.” Guerrilla warfare, The Battle of Borodino - all this and much more appears before us with our own eyes. We are witnessing the terrible everyday life of war. Tolstoy talks about how for many, war has become the most commonplace thing. They (for example, Tushin) perform heroic deeds on the battlefields, but they themselves do not notice it. For them, war is a job that they must do conscientiously. But war can become commonplace not only on the battlefield. An entire city can get used to the idea of war and continue to live, resigning itself to it. Such a city in 1855 was Sevastopol. L. N. Tolstoy tells about the difficult months of the defense of Sevastopol in his “Sevastopol Stories”. Here the events taking place are described especially reliably, since Tolstoy is an eyewitness to them. And after what he saw and heard in a city full of blood and pain, he set himself a definite goal - to tell his reader only the truth - and nothing but the truth. The bombing of the city did not stop. More and more fortifications were required. Sailors and soldiers worked in the snow and rain, half-starved, half-naked, but they still worked. And here everyone is simply amazed by the courage of their spirit, willpower, and enormous patriotism. Their wives, mothers, and children lived with them in this city. They had become so accustomed to the situation in the city that they no longer paid attention to shots or explosions. Very often they brought dinners to their husbands directly to the bastions, and one shell could often destroy the entire family. Tolstoy shows us that the worst thing in war happens in the hospital: “You will see doctors there with their hands bloody to the elbows... busy around the bed, on which, with their eyes open and speaking, as if in delirium, meaningless, sometimes simple and touching words , lies wounded under the influence of chloroform." War for Tolstoy is dirt, pain, violence, no matter what goals it pursues: “...you will see war not in a correct, beautiful and brilliant system, with music and drumming, with waving banners and prancing generals, but you will see war in its real expression - in blood, in suffering, in death..." The heroic defense of Sevastopol in 1854-1855 once again shows everyone how much the Russian people love their Motherland and how boldly they come to its defense. Sparing no effort, using any means, he (the Russian people) does not allow the enemy to capture native land.
In 1941-1942, the defense of Sevastopol will be repeated. But this will be another Great Patriotic War - 1941 - 1945. In this war against fascism, the Soviet people will accomplish an extraordinary feat, which we will always remember. M. Sholokhov, K. Simonov, B. Vasiliev and many other writers dedicated their works to the events of the Great Patriotic War. This difficult time is also characterized by the fact that women fought in the ranks of the Red Army along with men. And even the fact that they are representatives of the weaker sex did not stop them. They fought the fear within themselves and performed such heroic deeds that, it seemed, were completely unusual for women. It is about such women that we learn from the pages of B. Vasiliev’s story “And the dawns here are quiet...”. Five girls and their combat commander F. Basque find themselves on the Sinyukhina Ridge with sixteen fascists who are heading to the railway, absolutely confident that no one knows about the progress of their operation. Our fighters found themselves in a difficult situation: they couldn’t retreat, but stay, because the Germans were eating them like seeds. But there is no way out! The Motherland is behind us! And these girls perform a fearless feat. At the cost of their lives, they stop the enemy and prevent him from carrying out his terrible plans. How carefree was the life of these girls before the war?! They studied, worked, enjoyed life. And suddenly! Planes, tanks, guns, shots, screams, moans... But they did not break and gave for victory the most precious thing they had - life. They gave their lives for their Motherland.
But there is a civil war on earth, in which a person can give his life without ever knowing why. 1918 Russia. Brother kills brother, father kills son, son kills father. Everything is mixed in the fire of anger, everything is devalued: love, kinship, human life. M. Tsvetaeva writes: Brothers, this is the last rate! For the third year now, Abel has been fighting with Cain...
27) Parental love.
In Turgenev's prose poem "Sparrow" we see the heroic act of a bird. Trying to protect its offspring, the sparrow rushed into battle against the dog.
Also in Turgenev’s novel “Fathers and Sons,” Bazarov’s parents want more than anything in life to be with their son.
28) Responsibility. Rash acts.
In Chekhov's play The Cherry Orchard“Lyubov Andreevna lost her estate because all her life she was frivolous about money and work.
The fire in Perm occurred due to the rash actions of the fireworks organizers, the irresponsibility of the management, and the negligence of fire safety inspectors. And the result is the death of many people.
The essay “Ants” by A. Maurois tells how a young woman bought an anthill. But she forgot to feed its inhabitants, although they only needed one drop of honey per month.
29) About simple things. Theme of happiness.
There are people who do not demand anything special from their life and spend it (life) uselessly and boringly. One of these people is Ilya Ilyich Oblomov.
In Pushkin's novel "Eugene Onegin" the main character has everything for life. Wealth, education, position in society and the opportunity to realize any of your dreams. But he's bored. Nothing touches him, nothing pleases him. He does not know how to appreciate simple things: friendship, sincerity, love. I think that's why he's unhappy.
Volkov’s essay “About Simple Things” raises a similar problem: a person doesn’t need so much to be happy.
30) The riches of the Russian language.
If you do not use the riches of the Russian language, you can become like Ellochka Shchukina from the work “The Twelve Chairs” by I. Ilf and E. Petrov. She got by with thirty words.
In Fonvizin's comedy "The Minor", Mitrofanushka did not know Russian at all.
31) Unscrupulousness.
Chekhov's essay "Gone" tells about a woman who, within one minute, completely changes her principles.
She tells her husband that she will leave him if he commits even one vile act. Then the husband explained to his wife in detail why their family lives so richly. The heroine of the text “went... into another room. For her, living beautifully and richly was more important than deceiving her husband, although she says quite the opposite.
In Chekhov's story "Chameleon" the police warden Ochumelov also does not have a clear position. He wants to punish the owner of the dog that bit Khryukin’s finger. After Ochumelov finds out that the possible owner of the dog is General Zhigalov, all his determination disappears.
In cultural life you cannot escape memory, just as you cannot escape yourself. It is only important that what a culture holds in memory is worthy of it.
Introduction
What is happening to us?
Only we have the right to change our destiny. So why do so many people try 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 you cannot escape from memory, just as you cannot escape from yourself. It is only important that what a culture holds in memory is worthy of it.” It was these words that prompted me to start 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:
.Find out what historical and cultural memory is.
2.Understand the methods of preserving cultural heritage.
.Remember 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 cultural heritage site represents 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 of 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 thousand objects of cultural heritage and more than 140 thousand identified objects of cultural heritage fall under state protection. To date, their object-by-object composition has not been clarified and an inventory of these objects and their physical preservation has not been carried out. 30 and 20 percent of cultural heritage sites are in good and satisfactory condition, respectively, while the remaining 50 percent are in unsatisfactory and unsafe condition. What to do if today's owners of cultural heritage objects turn out to be unscrupulous when using the public domain? The solution to the problem is clearly seen in finding a zealous owner for cultural heritage sites, bearing the burden of their maintenance and responsibility for their preservation. Currently, due to imperfect legislation, the process of attracting private investment in the restoration and reconstruction of cultural heritage sites through their privatization, as well as by transferring them for rent, has been stopped. The lack of necessary legislative and regulatory acts negatively affects, first of all, the situation of the historical and cultural monuments themselves, which, in the absence of funding for their maintenance and restoration, are mostly in a deplorable state. Essentially, 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 the historical and cultural heritage of the peoples of the Russian Federation.
Today, Russian legislation does not have a clear and systematic approach to the protection of cultural heritage objects; the conditions and procedure for disposing of cultural heritage objects, the procedure for establishing and fulfilling requirements and restrictions for the preservation and use of cultural heritage objects, including protective obligations, are not clearly defined by law. and the procedure for monitoring their implementation.
The complexity of the above problems requires an integrated, systematic approach to solving them.
In this regard, the All-Russian Association of Privatized and Private Enterprises (employers) has 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 for comprehensive solution problems of preserving cultural heritage sites, attracting investments to maintain them in proper condition, restoration and reconstruction, as well as the composition of priority measures, the implementation of which will ensure the preservation, restoration, restoration, maintenance and effective use of historical, cultural and architectural and urban heritage. The concept provides that the protection of cultural heritage objects should represent a unified system of legal, organizational, financial, information, material, technical and other regulations in the field of conservation, maintenance and use of these objects, as well as a system for organizing the complex, interconnected work of government bodies authorities for the protection of cultural heritage sites and government bodies to control their conservation, 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.
Eduard Herriot
Culture of remembrance and history of memory
Culture reflects forms of thinking, mentality, spiritual activity of individuals and groups in art, symbols, rituals, language, forms of organization of life and forms a universal field of interaction between 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 general name for all “knowledge” that governs the experiences, actions, and entire life practices of people within the framework of communication and interaction in social groups and in society as a whole, and which is subject to repeated repetition and memorization from generation to generation. In this sense, cultural memory differs from both science and communicative memory, based on the everyday experience of individuals and groups.
It would be deeply wrong to believe 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 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 impressions from 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.
Peculiarity human memory lies in the fact that this is no longer a natural, but a socio-cultural memory. And since culture is nothing more than history realizing itself 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, to the extent that cultural memory does not mechanical , Not bodily , A historical . This is always the experience of experiencing history - a time process, the process of transforming the future into the present, the present into the past, yesterday's past into the day before yesterday, etc. This is always an experience of new and new attempts to cope with processes temporality - with an irreversible tendency towards the annihilation of the past, its dissolution into oblivion. In this sense, a specific feature of cultural memory as historical memory is its orientation towards saving the past - a conscious struggle against oblivion, with the immersion of the past into oblivion.
Cultural memory is formed over centuries. Past does not arise in our knowledge by itself.. Memories are not just a certain “given”, but a “social construct” related to modernity, created by it; therefore, the question arises: what kind of “past” does a historian engaged in the study of cultural memory know and what are the conditions for this knowledge?
You and I are responsible for everything, not anyone else, and we have the 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 preserve, accumulate and reproduce information. The ability to store information about events in the external world and the body’s reactions for a long time and repeatedly use it in the sphere of consciousness to organize subsequent activities.
Historical memory - a set of historical messages, myths, and subjectively refracted reflections about past events, transmitted from generation to generation, especially negative experiences, oppression, and 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 transmitting experience and information about the past, but also the most important component of 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. Images of events recorded by collective memory in the form of various cultural stereotypes, symbols, and myths act as interpretative models that allow the individual and social group navigate the world and specific situations. Historical memory is considered as a complex sociocultural phenomenon associated with the understanding of historical events and historical experience (real and/or imaginary), and at the same time as a product of manipulation of mass consciousness for political purposes. “Historical memory - this constantly updated structure - is an ideal reality that is as genuine and significant as eventual reality. Culture unites all parties 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,” noted D. S. Likhachev.
About the cultural and historical heritage of Russia
More than 1000 years ago, East Slavs Following many other peoples of the world, they adopted Orthodoxy. With Orthodox faith they accepted 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 amazed by the beauty of Orthodox worship, exclaimed: “We have never seen such beauty anywhere!”
Sincerely and deeply accepting Orthodoxy, our ancestors very quickly learned to translate books, compose original literary works, build majestic churches, paint amazingly beautiful icons, create wonderful chants, and decorate their lives with the multicolored Orthodox holidays. Less than a hundred years have passed since the Baptism of Rus', and the Orthodox culture of the ancient Russian state has achieved such great achievements that glorify Russia to this day.
Studying Orthodox culture In Russia, you can start with the famous Novgorod monument “Millennium of Russia”. The history of the creation and subsequent 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 are sculptural images of 109 great sons and daughters of Russia, who brought honor and glory to Russian history and culture.
On this monument we see Saints Cyril and Methodius - the enlighteners of the Slavs and the founders of Slavic Orthodox culture, Saint Princess Olga, who gave Ancient Rus' example of baptism, the holy Grand Duke Vladimir - the baptist of Rus', the Venerable Nestor the Chronicler - one of the ancestors Russian history, Holy Prince Alexander Nevsky - the glorious defender of Rus', St. 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 monument “Millennium of Russia” we see great Russian poets, writers, scientists, artists, architects, sculptors, composers, teachers - the color of Russian culture - as well as heroes of Russia, outstanding commanders and statesmen.
Russia, celebrating the millennium of its history and culture in 1862, erected this amazing monument. And thanks to this monument, almost one and a half hundred years later we can see how in the 19th century Russia glorified its great citizens.
In the 20th century, the monument “Millennium of Russia,” like our entire Fatherland, had to undergo a great test. The Mongol-Tatar hordes in the 13th-14th centuries did not devastate 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 violate 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, just as they took people into German slavery, how they stole cattle from Russian pastures, how they kidnapped 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 destined this atrocity to happen. 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, human figures covered with snow lay strangely and randomly... 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, people could not look at photographs taken from the living traces of this vandalism without shuddering.
Although the Great Patriotic War was still ongoing, the monument “Millennium of Russia”, which was almost not remembered in the 20-30s of the 20th century because of its supposedly insignificant aesthetic value, was not forgotten. Already on November 2, 1944, a modest but grand opening of the revived monument was held.
When the monument “Millennium of Russia” 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.
For us, the sacred memory of Russia is inseparable from the memory of those who lived on Russian land before us, who cultivated and defended it. This connection was perfectly expressed by the greatest Russian poet A.S. Pushkin:
Two feelings are wonderfully close to us,
The heart finds food in them:
Love for the native ashes,
Love for fathers' coffins.
Based on them since centuries
By the will of God Himself
Human independence -
The key to his greatness.
Life-giving shrine!
The earth would be dead without them;
Without them, our small 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 take place - large and small, simple and heroic, joyful and sorrowful. These events are sometimes known to many, but more often they are known only to a small group of people or individuals. People write diaries and memoirs for their own memory. Folk memory 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 media. But in the Orthodox culture of Russia, the word memory has always had and has, first of all, 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 if they were alive, of our inescapable debt to all relatives who lived before us, to those who sacrificed their lives for us, and most importantly - about eternity and immortality.
“Human culture as a whole not only has memory, but it is memory par excellence. The culture of humanity is the active memory of humanity, actively introduced into modernity,” wrote the greatest expert on domestic and world culture, Academician Dmitry Sergeevich Likhachev (1906-1999), in his “Letters on the Good and the 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 - the 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 a new century and millennium, these words of D.S. Likhachev's ideas about culture sound like a spiritual testament.
A modern systematic approach to the study of cultural historical heritage Russia involves, first of all, familiarity with its Orthodox culture. Speaking about the Orthodox culture of Russia, we mean 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 include recreated and newly built churches, revived and newly founded monasteries, republished church books, as well as the multi-volume “Orthodox Encyclopedia” currently 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 towards our parents, towards our family, towards our Fatherland, towards 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 reverent lines tell the story of how Onegin, and therefore A.S. himself. Pushkin, saw how “the people of bygone days are seething” on the very square where the “Millennium of Russia” monument now flaunts.
Earthly necessities,
Who walked the high road in life,
Big expensive pillar...
Onegin is riding, he will see
Holy Rus': its fields,
Deserts, cities and seas...
Among the semi-wild plain
He sees Novgorod the Great.
Reconciled squares - among them
The rebel bell has died down...
And around the fallen churches
The people of bygone days are seething...
The more than thousand-year 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 from the centuries-old cultural and historical development of Russia we were left with only a few monuments of Orthodox culture - the Ostromir Gospel, the “Sermon on Law and Grace” by Metropolitan Hilarion, the Church of the Intercession on the Nerl, the Laurentian Chronicle and the “Trinity” by Andrei Rublev, then our national culture would be would be famous throughout the world as the greatest and richest. Without studying these monuments and coming into contact with these shrines, it is impossible to get acquainted with the cultural heritage of our Fatherland. This heritage testifies that it was Orthodoxy that largely determined the path of cultural and historical development of Russia.
The problem of preserving cultural memory and cultural heritage is emerging more and more clearly in the public consciousness. The need for its study is also explained by the fact that the past century was a century of social cataclysms, which led, among other things, to the deformation of the unity of the cultural and historical memory of the peoples that make up Russia, when a significant part of the cultural heritage was destroyed. In conditions of threatening destruction, the material and intangible cultural heritage of the peoples of Russia can and should become the basis of the spiritual unity of Russian civilization.
The role of cultural memory in preserving unity Russian civilization cannot be considered without understanding the civilizational specifics of Russia. The problem of Russia as a “subcivilization” is considered in his works by JI. Vasiliev. I. Yakovenko offers a characterization of Russian civilization as a “reluctant civilization.” Yu. Kobishchanov develops an idea of Russia as a conglomerate of various civilizations. B. Erasov sees the specificity of Russia in its “undercivilization.” The author of the study agrees with the position of D.N. Zamyatin, V.B. Zemskova, Ya. G. Shemyakin, who consider Russia as a border civilization.
The special role of the national cultural landscape in cultural memory was revealed by Eurasians (N. S. Trubetskoy, P. N. Savitsky, P. P. Suvchinsky, V. N. Ilyin, G. V. Florovsky), who saw the uniqueness of Russia in the fact that it simultaneously belongs to the West and the East, being neither one nor the other. Eurasianism has largely mystified the problem of the role of space in such aspects as border position, country shape, size, scale, relationships between territorial forms, modes of existence of states and societies, which does not remove the significance and theoretical undeveloped nature of this problem.
The Pushkin era was an 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 assertion that the fundamental negative side of Russian history is the isolation of Russia from the present and past of Europe, its independence and “otherworldliness,” provoked a discussion that divided Slavophiles and Westerners in their attitude to 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 XIX culture century - literary centricity. It is no coincidence that the works of N.V. Gogol, A.K. Tolstoy, F.I. Tyutcheva, F.M. Dostoevsky maintain a connection with that spiritual tradition, which constitutes the value core Russian culture. The “Silver Age” occupies a landmark position in Russian culture. The passion of many creators " Silver Age“The philosophy of Nietzsche with his call for blocking cultural memory brings them closer to the ideas of radical political movements. Creators of Russian artistic avant-garde even before the 1917 revolution they insist on the need to annihilate cultural memory. The destructive effects of revolutionary events on cultural heritage were comprehended at this time in the works of I.A. Ilyina, N.A. Berdyaeva, G.P. Fedotova, V.V. Veidle. D.S. Likhachev, A.M. Panchenko, V.N. Toporov, A.L. Yurganov explores the phenomena of spiritual culture in the transition 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 the present time, the problem of preserving cultural memory and cultural heritage seems to be one of the most important tasks, without solving 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 continuity.
The problem of cultural heritage today
After following the news, I realized that this problem is quite relevant among the public.
Last news, which directly relate to the issue of cultural heritage:
17:56 08/02/2011
Marina Selina, RIA Novosti:
Russia's historical buildings and monuments may be dramatically reduced in number in the coming years. The State Duma is preparing to consider amendments to the federal law on cultural heritage sites in the second reading. If the bill is passed in existing form, then the function of excluding a cultural heritage object from the register will be transferred from the government level to the departmental level.
15:10 | 10/04/2008 | Last news
St. Petersburg and Krakow: common problems of preserving cultural heritage.
In St. Petersburg today 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 a development program that would preserve the historical heritage of the two cities. Colleagues from Poland shared their methods of solving this problem. And they even offered cooperation.
Janusz Sepiel, senator:
“I believe that Poland has a lot of experience in terms of restoration techniques, and this is what could be the subject of cooperation. The second area of cooperation could be the cooperation of self-government bodies of cities included in the UNESCO World Heritage List in terms of how to manage the processes that take place around historical heritage monuments.”
Valeria Davydova:
“This is a problem of a rather barbaric modern inclusion in the historical center: advertising, reconstruction of buildings. These are very important problems. And it was clear that they worried both the residents of St. Petersburg and the residents of Krakow.”
Based on the results of today's conference, a book will be published next year, which will include the main ways to solve problems of preserving cultural heritage. And a year later, a conference will be held in St. Petersburg again: this time to sum up the results of the work.
Problems of restoration of historical and cultural heritage in the modern sociocultural context of the development of Central Asia.
On November 26, 2005, the international scientific and theoretical conference "Problems of restoration of 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 Representative 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, and the International Non-Governmental Organization "Restorers Without Borders". During the conference, the Ikuo Hiroyama Cultural Caravanserai brought together restoration specialists, historians, archaeologists, architects, art historians, and cultural experts from more than 20 countries. The forum had not only scientific and theoretical, but also great practical significance: its result was the creation of the Regional Restoration Center in Tashkent.
A concept for preserving the city’s cultural heritage 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 Moscow Department of Cultural Heritage, this was announced by the head of the department, Alexander Kibovsky, as part of a meeting with representatives of a number of public organizations whose task is to promote the preservation of cultural heritage.
This summary cannot but please us, at least with the knowledge that this problem is being addressed, and, therefore, there is hope that our cultural heritage will disappear into obscurity. However, against the backdrop of this, the destructive lawlessness perpetrated by those in power triumphs outrageously.
Governor Valentina Matvienko’s appeal to Prime Minister Vladimir Putin with a request to exclude St. Petersburg from the list of historical settlements, the authorities of which, since July 2010, are required to coordinate urban planning documentation with Rosokhrankultura, is filled with particular cynicism.
Fortunately, this monstrous statement immediately caused a huge resonance among concerned St. Petersburg residents. Major cultural figures signed an appeal to Vladimir Putin, in which they asked the prime minister to reject Valentina Matvienko’s proposal to exclude the Northern capital from the list of historical settlements. The document was prepared by the St. Petersburg Yabloko at the request of actor Oleg Basilashvili.
"Practice recent years convincingly proves that city authorities cannot, and most importantly, do not want to protect the historical appearance of St. Petersburg. More and more “urban planning errors” that distort the unique appearance of our city are a direct consequence of permits and approvals issued by the city authorities,” the appeal 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, the appeal was signed by Boris Strugatsky, chief researcher at the European University in St. Petersburg Boris Firsov, professor Alexander Kobrinsky and others.
Protection of cultural heritage
Here, first of all, we mean monuments material culture, although many spiritual values of culture often also need protection (for example, the problem of the purity of the Russian language). What is the problem of protecting cultural monuments?
· physical security presupposes the presence of a guard or special security systems assigned to a particular monument
· restoration is one of the main ways to preserve a monument; it occurs according to international standards that cannot be violated
· conservation - preservation of the monument in the form in which it has come down to us
· construction of “new buildings”, i.e. creating copies of once destroyed monuments or partially recreating lost elements of the exterior, interior, etc.
· museumification, i.e. an integrated approach to the restoration of the monument, turning it into a museum display object
The processes occurring 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 “historical and cultural monument”. There was not a single decree before Peter’s time on the protection of any monument. But there has always been an unspoken opinion that destroying any antiquity (an icon, temple, tombstone, 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 within 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. It divides monuments into the following groups:
Architectural monuments (buildings, embankments, ramparts, mounds)
Written monuments (manuscripts, early printed books)
Monuments of painting (icons, murals)
Monuments of sculpture, carving, gold, silver, copper and iron items
And in 1877 the concept of “historical monument” appeared.
After 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 famous people. ® historical and memorial are the same 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 extreme necessity, immovable monuments can become movable.
In 1976, a law on the protection of monuments was created, which distinguishes several types of immovable monuments:
Archaeological monuments (excavations)
Historical monuments (houses)
Architectural monuments (any monuments before the beginning of the 19th century)
Art monuments (mostly movable)
Documentary monuments (require special storage conditions)
And finally, a new term “heritage” or “historical and cultural heritage” appears (70s) - this is any type of monument that represents a significant and important source for the study of private or public life. There are also more abstract concepts: “memorable place” or “spiritual monument”, for example, this could be the route of a procession that took place for decades, places of battles, places of religious phenomena. Any monument is always considered in a social, economic, political context. The main guarantee of preservation of a monument is its registration.
Until the beginning 90s out of 10 thousand cemetery monuments, 450 graves were registered, and all of them belonged to revolutionary figures who died in the 20s and 30s. But the graves and tombstones of other great people, church graves were not registered, and they can was to demolish, move, etc.
And one more concept - “patina of time”. If an object is very old, ancient, then no matter what it is, it must be preserved. A pre-fire monument is a rarity for Moscow.
To protect and study cultural monuments, an integrated approach is required, i.e. conservation and learning in environmental context.
Don't focus on public opinion. This is not a lighthouse, but will-o'-the-wisps. A. Maurois
What do students and students think about the problem of cultural heritage and cultural memory?
Student at the Faculty of Linguistics Stas Liberov:
“Maybe I’m too rude, but I think that most people in our city, and indeed in the country in general, 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 wears them? Do you think young people? No. Not all of them, of course, but most don’t need it. I consider this generation, our generation, to be lost spiritually.”
Student of the international gymnasium Petrishchev Vsevolod:
“Judging by the latest decisions of our government, then in a few decades, we will have nothing to be proud of, and our state will not have the rich cultural heritage that we still have now. For example, various museums - estates, apartments. There are several such estates in my native Novgorod region. Suvorovskoye-Konchanskoye, Oneg, Derzhavinskaya estate. Of all these estates, only one remains “living”: the estate where Suvorov served his exile. And the most offensive 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 cannot say that there is “not enough money”!”
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 terrible condition. One example of this is the old church of the 17th century, it is a huge, beautiful building with a bell tower and icons, but it has long been in need of urgent reconstruction. This church is located in a village near Moscow where I spend the summer. For many years now, the city administration has turned a blind eye to the problem of preserving historical monuments, and in nearby villages there are a huge number of churches and temples that need to be repaired.”
After conducting a social survey among 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 arose 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 Russian civilization was determined by the fact that cultural heritage is the result of the contribution that each of the peoples of Russia 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, led to a massive impact of the standards of Western, especially American, culture. The gap between generations in knowledge of Russian history and culture is growing. The younger generation does not feel nostalgia for the past, its memory is not loaded with ideological stereotypes, which caused the ideological chaos of the 90s, when a wave of information hit society, archives were opened, from which previously inaccessible materials and cult figures of Russian history were extracted without painstaking processing The Soviet period was debunked, and at the same time the state deprived the support of memory repositories - museums, libraries, archives. The collapse of the USSR and the rise of ethnocratism in the former Soviet republics led to a revision of the most important events of the past. The traumatic shock experienced public consciousness, over time led to emotional fatigue, which was reflected 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 associated with the primary need to survive in new economic conditions.
IN beginning of XXI century, Russia is faced with the task of preserving its cultural identity, which presupposes finding a foundation common to all the peoples inhabiting it that would allow them to really realize their indestructible unity and community of values and meanings. The common cultural heritage of the peoples of Russia, which allows preserving the common cultural identity of all peoples living in the Russian Federation, can and should become such a foundation. The cultural policy of the state should be aimed at preserving, restoring, and classifying the property of past generations without the seizures that were made during the years of Soviet power in relation to the noble, merchant, religious and other subcultures. One can agree with the modern author who writes: “The spiritual flourishing of 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 completeness and complexity is capable of preserving the memory of peoples. Heritage as 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 sites create the prerequisites for preserving identity; they consolidate the diversity of national, ethnic and religious cultures, diversity of nature.
Literature
1. Likhachev D. S. Notes about Russian // Likhachev D. S. Selected works in three volumes. Volume 2. - L.: Artist. lit., 1987. - pp. 418-494.
2. Likhachev D.S. The art of memory and the memory of art // Criticism and time: 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 / resp. ed. N. K. Gay. - M.: Nauka, 1986.
Likhachev D.S. Destruction of architectural monuments // Favorites: 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: Monument “Millennium of Russia” and its heroes. - St. Petersburg, 2007.
Fundamental problems of cultural studies. In 4 volumes. Cultural policy. - M. Publisher: Aletheia, 2008.
9.www.Wikipedia.org
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Sections: Russian language
Class: 11
A speech development lesson in high school is focused primarily on mastering the basic requirements for completing a task with a detailed answer. Students must master the basics of text analysis, correctly formulate a problem, comment on it, determine the author’s position, express their opinion on the formulated problem and argue it, citing arguments from fiction, journalistic and scientific literature.
Purpose: preparation for an essay in Unified State Exam format based on the text by A. Solzhenitsyn.
educational:
- get acquainted with historical materials about the construction and destruction of the Cathedral of Christ the Savior;
- perform an analysis of A. Solzhenitsyn’s text;
- study letter forty-third from D.S. Likhachev’s book “Letters about the Good and the Beautiful.”
developing: improve skills:
- perform work in accordance with a specific speech task;
- correctly determine the topic and main idea of the text;
- think about the topic, comprehend its boundaries;
- retell and analyze the text;
- observe, collect material for reasoning;
- compare texts, correlate them according to issues;
- systematize the material, relate it to the problem of the source text;
- analyze the text, evaluate it according to criteria K1-K4;
- construct an essay in a certain compositional form: in accordance with the evaluation criteria for the task with a detailed answer K1-K4;
- express your thoughts correctly, that is, in accordance with the norms of literary language.
educational:
- cultivate a sense of deep respect for the cultural heritage of our country;
- to cultivate an understanding of the value of churches, which testify to the spiritual wealth of our people.
Equipment: Russian language. Grades 10-11: textbook for educational institutions: basic level / V.I. Vlasenkov, L.M. Rybchenkova. - M.: Education, 2009; interactive board for demonstrating presentation slides, didactic handouts for observation and analysis, assessment criteria for assignments with detailed answers K1-K4.
During the classes
1. Organizing time. Goal setting. Students set their own goals and objectives. The teacher listens, complements, corrects.
2. introduction teachers. Today in class we will talk about architectural monuments. What role do they play in the life of modern man? Is it worth preserving them in the conditions of active modern construction?
3. Students' answers to problematic questions.
4. The teacher's word. Architectural monuments must be preserved. Let's talk about temples. They are examples of the spiritual aspirations of the people. They are a reminder to descendants of eternal values. The invisible laws of harmony and beauty still live in them. They express the idea of man’s desire for beauty, for the spiritual transformation of the earthly world.
5. Checking homework. Students prepared a retelling of texts in groups, highlighting key words in each part. As a result of the oral work, there will be a report on the history of the construction of the Cathedral of Christ the Savior, an artistic description of the Temple before its opening and an artistic description on the night after its destruction. Annex 1.
6. Revealing perception.
What thoughts and feelings did you have after reading or retelling? What images appeared before you? Talk about your feelings using key words from the text. (Regret about the loss of a beautiful, spiritually significant creation of human hands. Indignation at the callous attitude towards cultural heritage. Anxiety for the shaky, unstable presence of beauty in a cruel world. The image of a majestic Temple, which has its own soul, and the image of a pile of ruins after an explosion). Key words: “The golden domes of the temple floated over Moscow, shining with purity”, “true beauty and harmony were the healers of the suffering soul”, “the temple rose in the very middle of the earth and in the core of Moscow”, “the temple was especially lofty and strict and full of some kind of then a special mood”, “they thought the temple would stand forever”, thousands of diggers selected and removed the earth”, inspired artists painted the vaults”, “sculptors decorated the temple”, “it took seventeen years”, “countless shadows of warriors appeared”, “the temple was already introduced to the high and bright secret, transferred to him for eternal storage by the memory of the people... so that the people would not get lost in the darkness", "from year to year the invisible was written, eternal book times." "It lay like a huge mountain of broken rubble and huge fragments of walls, pillars and vaults", "even more terrible was the appearance of the arch", "some lonely joint of the building, accidentally left after the destruction, some kind of finger pointing up to the sky ", "the view was wild and terrible", "a depressing, grotesque mood was created", "the forced silence of the dead ruin", "the spectacle was overwhelming with the majestic and proud incomprehensibility of death."
7. The teacher's word. Today the Cathedral of Christ the Savior delights people with its former beauty. It has been restored. And the human heart rejoices, gaining faith in the victory of goodness, justice, and immortality.
8. View presentation slides. Appendix 2.
9. Working with text from a collection of standard exam options edited by I.P. Tsybulko. FIPI, 2012
Read the text, determine the topic and main idea.
(1) Yakonov climbed the path through the wasteland, not noticing where, not noticing the ascent. (2) And my legs were tired, dislocating from unevenness. (3) And then, from the high place where he had wandered, he looked around with reasonable eyes, trying to understand where he was. (4) The ground underfoot is in fragments of brick, in rubble, in broken glass, and some kind of rickety plank shed or booth next door, and a fence remaining below around a large area for unstarted construction. (5) And in this hill, which had undergone strange desolation not far from the center of the capital, white steps, about seven in number, went up, then stopped and began, it seems, again. (6) Some kind of dull memory swayed in Yakonov at the sight of these white steps, and where the steps led was difficult to discern in the darkness: a building of a strange shape, at the same time seemingly destroyed and surviving. (7) The stairs went up to wide iron doors, tightly closed and knee-deep in packed rubble. (8) Yes! (9) Yes! (10) The striking memory spurred Yakonov. (11) He looked around. (12) Marked by rows of lanterns, the river wound far below, going in a strangely familiar bend under the bridge and further to the Kremlin. (13) But the bell tower? (14) She is not there. (15) Or are these piles of stone from the bell tower? (16) Yakonov felt hot in his eyes. (17) He closed his eyes and sat down quietly. (18) On the stone fragments that covered the porch. (19) Twenty-two years ago, in this very place, he stood with a girl whose name was Agnia. (20) That same autumn, in the evening, they walked along the alleys near Taganskaya Square, and Agnia said in her quiet voice, which was difficult to hear in the rumbling of the city:
- (21) Do you want me to show you one of the most beautiful places in Moscow?
(22) And she led him to the fence of a small brick church, painted in white and red paint and facing an altar in a crooked, nameless alley. (23) It was crowded inside the fence; there was only a narrow path for the procession around the church. (24) And right there, in the corner of the fence, a large old oak tree grew, it was taller than the church, its branches, already yellow, shaded both the dome and the alley, making the church seem completely tiny.
“(25) This is the church,” said Agnia.
- (26) But not the most beautiful place in Moscow.
- (27) Wait.
(28) She led him to the porch of the main entrance, walked out of the shadows into the stream of sunset and sat down on the low parapet, where the fence broke and the gap for the gate began.
- (29) So look!
(30) Anton gasped. (31) They fell out of the gorge of the city and came out to a steep height with a spacious open distance. (32) The river was burning in the sun. (33) To the left lay Zamoskvorechye, blinding with the yellow shine of glass, the Yauza flowed into the Moscow River almost underfoot, to the right behind it rose the carved contours of the Kremlin, and even further away the five red-gold domes of the Cathedral of Christ the Savior blazed in the sun. (34) And in all this radiance, Agnia, in a yellow shawl thrown over her, who also seemed golden, sat, squinting in the sun.
- (35) Yes! (36) This is Moscow! - Anton said excitedly.
- (37) But she is leaving, Anton, Agnia sang. - Moscow is leaving!..
- (38) Where does she go there? (39) Fantasy.
- (40) This church will be demolished, Anton, Agnia insisted.
- (41) How do you know? - Anton got angry. - (42) This is an artistic monument, they’ll leave it like that.
(43) He looked at the tiny bell tower, through the slots of which oak branches peered into the bells.
- (44) They will demolish it! - Agnia prophesied confidently, sitting still as motionless, in the yellow light and in a yellow shawl.
(45) Yakonov woke up. (46) Yes, ... they destroyed the tented bell tower and turned around the stairs going down to the river. (47) I couldn’t even believe that that sunny evening and that December dawn took place on the same square meters of Moscow land. (48) But the view from the hill was still far away, and the same winding rivers were there, repeated by the last lanterns...
(According to A. Solzhenitsyn*)
*Alexander Isaevich Solzhenitsyn(1918-2008) - an outstanding Russian writer, publicist, historian, poet and public figure.
What is the topic of the text? What is his main idea? (The text talks about the destruction of the temple. The main idea is to show the bewilderment and grief of a person who saw a mangled wasteland in the place where a magnificent temple once stood).
What images are opposed? (The author contrasts two episodes from the life of Anton Yakonov: a sunny evening, when Agnia showed one of the most beautiful places in Moscow, and a December dawn, when, returning here twenty-two years later, he saw a destroyed temple with a torn-up staircase. In addition, “height with a spacious open distance", the beauty of the panorama is contrasted with the "crowding of the city", the quiet voice of the girl - with the "rumble of the city").
Identify the main problems. (The problem of preserving cultural heritage. The problem of the influence of the urban landscape and urban architecture on humans).
Find marker words, means of expressing the author’s position. (In this text, the author’s position is not openly expressed. We will look for marker words in the images of Agnia and Anton, as well as in the author’s words).
What words express the author's idea? (In the words of Agnia, “Moscow is leaving!” the idea of a severance of the connection between generations is expressed. Moscow, left to us by our ancestors, is leaving. History is leaving. In the words of Anton, “This is Moscow!”, “This is an artistic monument, they will certainly leave it.” In in the words of the author, “Anton said excitedly,” “they destroyed the tented bell tower and turned around the stairs,” “Yakonov felt hot in his eyes. He closed his eyes, quietly sat down on the stone fragments that covered the porch”).
What means of expression clearly emphasizes Anton’s bewilderment and shock? (Parcellation in sentences 17, 18).
What semantic connection can there be between this text and the previous ones? ( It's about about the beauty and grandeur of the temples, as well as about the ruins left from them. "He lay huge a mountain of broken rubble and huge wreckage walls, pillars and vaults”, “even more terrible was the appearance of the arch”, “some lonely joint of the building that had accidentally remained after the destruction, some kind of finger pointing straight up into the sky”, “the view was wild and terrible”, “a depressing feeling was created , grotesque mood", "the forced silence of a dead ruin", "the spectacle was overwhelming with the majestic and proud incomprehensibility of death" --- "the ground under your feet in the rubble of bricks, in rubble, in broken glass , and some kind of rickety wooden shed or booth next door... The staircase went up to wide iron doors, closed tightly and knee-deep littered with compacted rubble ... destroyed the tented bell tower and turned around the stairs." The texts are united by a common problem: the problem of preserving cultural heritage).
10. The teacher's word. We see depressing pictures resulting from destruction. A person who deeply understands the laws of incorruptible creation, associated with moral laws, with the traditions of Orthodox culture, a person who deeply understands the historical value of such architectural structures, bewilderment and regret arise in the soul about the loss of the beautiful, the eternal.
11. The teacher's word. One of the defenders of cultural heritage was D.S. Likhachev. He opposed the soulless transformation of historically valuable objects. For him, it was important to preserve the monuments of the past the way that caring predecessors who loved their Fatherland left us as a legacy.
12. Reading an excerpt from letter forty-three from D.S. Likhachev’s book “Letters about the Good and the Beautiful.”
In my youth, I came to Moscow for the first time and accidentally came across the Church of the Assumption on Pokrovka (1696-1699). I didn't know anything about her before. Meeting her stunned me. A frozen cloud of white and red lace rose in front of me. There were no “architectural masses.” Her lightness was such that she all seemed to be the embodiment of an unknown idea, a dream of something unheard of beautiful. It cannot be imagined from surviving photographs and drawings; it had to be seen surrounded by low, ordinary buildings. I lived under the impression of this meeting and later began to study ancient Russian culture precisely under the influence of the impetus I received then. On the initiative of A.V. Lunacharsky, the lane next to it was named after the name of its builder, a serf peasant - Potapovsky. But then people came and demolished the church. Now this place is a wasteland...
Who are these people who are destroying the living past - a past that is also our present, for culture does not die? Sometimes these are 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 must think about preventing this from happening again. Cultural monuments belong to the people, and not only to our generation. We are responsible for them to our descendants. We will be in great demand both in a hundred and in two hundred years.
13. Work on the main idea and keywords. “She seemed to be the embodiment of an unknown idea, a dream of something unheard of beautiful. She cannot be imagined from surviving photographs and drawings; she had to be seen surrounded by low, ordinary buildings. I lived under the impression of this meeting and later began to study ancient Russian culture precisely under the influence the push I received then."
We draw a conclusion about the influence of the temple on human life. The task is to deeply feel the degree of loss of the architectural monument, which became for Academician Likhachev the beginning of a new life associated with the study of the history of Rus'. Feel responsible for your actions before the future.
14. Evaluation of the student’s essay according to criteria K1-K4.
Every person probably has a dear, memorable place where he feels a special feeling of belonging to something great, eternal. Temples... Silent witnesses to the greatness and glory of the country. Should they be saved? This is precisely the problem that Alexander Solzhenitsyn addresses.
The writer contrasts two episodes from the life of Anton Yakonov: a sunny evening, when Agnia showed one of the most beautiful places in Moscow, and a December dawn, when, returning here twenty-two years later, he saw a destroyed temple with a torn-up staircase. Anton remembered Agnia’s bitter words that the church would be demolished, that “Moscow is leaving.” It pains him to look at this place, because then he was sure that “the artistic monument... would be left.”
Solzhenitsyn lived in an era when the destruction of churches was not uncommon. The author believes that such an attitude towards monuments of the past breaks the connection between generations and violates the harmony in human life. The writer is sure: society should treat monuments with care and preserve what gives high, bright feelings.
Undoubtedly, today all Russian people cherish the Cathedral of Christ the Savior, built to commemorate the victory in the War of 1812. We learn how important this temple is for a person from the book “Renunciation” by the writer and public figure Pyotr Proskurin. He spoke about the long, painstaking work of the best craftsmen from different parts of the country, about the significance of the temple - a symbol of Russian conciliarity, unity...
Built for years, it was destroyed in one minute. What was left to descendants is written in an article by Pyotr Georgievich Palamarchuk. We see a terrible picture of desolation: a lonely remnant of the cathedral amid countless rubble.
I would like to note that cultural heritage must be treated with care, remembering that what has come down to us from the depths of centuries was built to last for centuries as a sign of immeasurable love for the Motherland. And a few people cannot and do not have the right to decide the fate of monuments. It is important to take public opinion into account here.
(Students evaluate the text according to criteria K1-K4).
15. Lesson summary. Reflection. What feelings are you experiencing? What thoughts arose by the end of the lesson? What means of expression will you use in your essay, revealing the problem of preserving cultural heritage?
16. Homework: write an essay in Unified State Exam format based on the text by A. Solzhenitsyn, using literary arguments materials: ex. 182 (Article by Daniil Granin on the protection of the safety of Nevsky Prospect by D.S. Likhachev), ex. 188 (Article by D.S. Likhachev “Love, respect, knowledge”), letter forty-third from the book by D.S. Likhachev "Letters about the good and the beautiful."
Write an essay based on the text you read.
Formulate and comment on one of the problems posed by the author of the text (avoid excessive quoting).
Formulate position of the author (storyteller). Write whether you agree or disagree with the point of view of the author of the text you read. Explain why. Argue your opinion, relying primarily on reading experience, as well as knowledge and life observations (the first two arguments are taken into account).
The volume of the essay is at least 150 words.
Work written without reference to the text read (not based on this text) is not graded. If the essay is a paraphrase or a complete rewrite original text without any comments, such work is scored zero points.
Write an essay carefully, legible handwriting.
Materials used
1. Vlasenkov A.I., Rybchenkova L.M. Russian language: Grammar. Text. Speech styles: Textbook for grades 10 - 11. general education institutions. - M.: Education, 1998 (Ex. 315).
2. Letter forty-third from D.S. Likhachev’s book “Letters about the good and the beautiful.”
3. Unified State Exam-2012. Russian language: standard exam options: 30 options / edited by I.P. Tsybulko. - M.: National Education, 2011. - (Unified State Examination-2012. FIPI - school).
4. Internet resources: photographs (Yandex. Pictures), materials about the Cathedral of Christ the Savior (ru.wikipedia.org> Cathedral of Christ the Savior), Proskurin P.L. Renunciation. Electronic library (http://royallib.com/).
1) The problem of historical memory (responsibility for the bitter and terrible consequences of the past).
The problem of responsibility, national and human, was one of the central issues in literature in the mid-20th century. For example, A.T. Tvardovsky in his poem “By Right of Memory” calls for a rethinking of the sad experience of totalitarianism. The same theme is revealed in the poem by A.A. Akhmatova “Requiem”. The verdict on the state system, based on injustice and lies, is passed by A.I. Solzhenitsyn in the story “One Day in the Life of Ivan Denisovich”
2) The problem of preserving ancient monuments and caring for them.
The problem of caring for cultural heritage has always remained at the center of general attention. In the difficult post-revolutionary period, when a change in the political system was accompanied by the overthrow of previous values, Russian intellectuals did everything possible to save cultural relics. For example, academician D.S. Likhachev prevented Nevsky Prospect from being built up with standard high-rise buildings. The Kuskovo and Abramtsevo estates were restored using funds from Russian cinematographers. Caring for ancient monuments also distinguishes Tula residents: the appearance of the historical city center, churches, and the Kremlin is preserved.
The conquerors of antiquity burned books and destroyed monuments in order to deprive the people of historical memory.
3) The problem of attitude to the past, loss of memory, roots.
“Disrespect for ancestors is the first sign of immorality” (A.S. Pushkin). Chingiz Aitmatov called a man who does not remember his kinship, who has lost his memory, a mankurt ( "Stormy Station"). Mankurt is a man forcibly deprived of memory. This is a slave who has no past. He does not know who he is, where he comes from, does not know his name, does not remember his childhood, father and mother - in a word, he does not recognize himself as a human being. Such a subhuman is dangerous to society, the writer warns.
Quite recently, on the eve of the great Victory Day, young people were asked on the streets of our city whether they knew about the beginning and end of the Great Patriotic War, about who we fought with, who G. Zhukov was... The answers were depressing: the younger generation does not know the dates of the start of the war, the names of the commanders, many have not heard about the Battle of Stalingrad, the Kursk Bulge...
The problem of forgetting the past is very serious. A person who does not respect history and does not honor his ancestors is the same mankurt. I just want to remind these young people of the piercing cry from the legend of Ch. Aitmatov: “Remember, whose are you? What is your name?"
4) The problem of a false goal in life.
“A person needs not three arshins of land, not an estate, but the entire globe. All of nature, where in the open space he could demonstrate all the properties of a free spirit,” wrote A.P. Chekhov. Life without a goal is a meaningless existence. But the goals are different, such as, for example, in the story "Gooseberry". Its hero, Nikolai Ivanovich Chimsha-Himalayan, dreams of purchasing his own estate and planting gooseberries there. This goal consumes him entirely. In the end, he reaches her, but at the same time almost loses his human appearance (“he’s grown fat, flabby... - and just behold, he’ll grunt into the blanket”). A false goal, an obsession with the material, narrow, and limited, disfigures a person. He needs constant movement, development, excitement, improvement for life...
I. Bunin in the story “The Gentleman from San Francisco” showed the fate of a man who served false values. Wealth was his god, and this god he worshiped. But when the American millionaire died, it turned out that true happiness passed the man by: he died without ever knowing what life was.
5) The meaning of human life. Searching for a life path.
The image of Oblomov (I.A. Goncharov) is the image of a man who wanted to achieve a lot in life---. He wanted to change his life, he wanted to rebuild the life of the estate, he wanted to raise children... But he did not have the strength to make these desires come true, so his dreams remained dreams.
M. Gorky in the play “At the Lower Depths” showed the drama of “former people” who have lost the strength to fight for their own sake. They hope for something good, understand that they need to live better, but do nothing to change their fate. It is no coincidence that the play begins in a rooming house and ends there.
N. Gogol, an exposer of human vices, persistently seeks a living human soul. Depicting Plyushkin, who has become “a hole in the body of humanity,” he passionately calls on the reader entering adulthood to take with him all “human movements” and not to lose them on the road of life.
Life is a movement along an endless road. Some travel along it “for official reasons,” asking questions: why did I live, for what purpose was I born? ("Hero of our time"). Others are frightened by this road, running to their wide sofa, because “life touches you everywhere, it gets you” (“Oblomov”). But there are also those who, making mistakes, doubting, suffering, rise to the heights of truth, finding their spiritual self. One of them is Pierre Bezukhov, the hero of the epic novel by L.N. Tolstoy "War and Peace".
At the beginning of his journey, Pierre is far from the truth: he admires Napoleon, is involved in the company of the “golden youth”, participates in hooligan antics along with Dolokhov and Kuragin, and too easily succumbs to rude flattery, the reason for which is his enormous fortune. One stupidity is followed by another: marriage to Helen, a duel with Dolokhov... And as a result - a complete loss of the meaning of life. “What's wrong? What well?
What should you love and what should you hate? Why live and what am I?” - these questions scroll through your head countless times until a sober understanding of life sets in. On the way to him, there is the experience of Freemasonry, and observation of ordinary soldiers in the Battle of Borodino, and a meeting in captivity with the folk philosopher Platon Karataev. Only love moves the world and man lives - Pierre Bezukhov comes to this thought, finding his spiritual self.
6) Self-sacrifice. Love for one's neighbor. Compassion and mercy. Sensitivity.
In one of the books dedicated to the Great Patriotic War, a former siege survivor recalls that during a terrible famine, as a dying teenager, his life was saved by an elderly neighbor who brought a can of stewed meat sent by his son from the front. “I’m already old, and you’re young, you still have to live and live,” said this man. He soon died, and the boy he saved retained a grateful memory of him for the rest of his life.
The tragedy occurred in the Krasnodar region. A fire started in a nursing home where sick old people lived. Among the 62 who were burned alive was 53-year-old nurse Lidiya Pachintseva, who was on duty that night. When the fire broke out, she took the old people by the arms, brought them to the windows and helped them escape. But I didn’t save myself - I didn’t have time.
U. M. Sholokhov has a wonderful story “The Fate of a Man.” It tells the story of the tragic fate of a soldier who lost all his relatives during the war. One day he met an orphan boy and decided to call himself his father. This act suggests that love and the desire to do good give a person strength to live, strength to resist fate. Sonya Marmeladova.
7) The problem of indifference. Callous and soulless attitude towards people.
“People satisfied with themselves”, accustomed to comfort, people with petty proprietary interests are the same heroes Chekhov, “people in cases”. This is Dr. Startsev in "Ionyche", and teacher Belikov in "Man in a Case". Let us remember how plump, red Dmitry Ionych Startsev rides “in a troika with bells,” and his coachman Panteleimon, “also plump and red,” shouts: “Keep it right!” “Keep the law” - this is, after all, detachment from human troubles and problems. There should be no obstacles on their prosperous path of life. And in Belikov’s “no matter what happens” we see only an indifferent attitude towards the problems of other people. The spiritual impoverishment of these heroes is obvious. And they are not intellectuals, but simply philistines, ordinary people who imagine themselves to be “masters of life.”
8) The problem of friendship, comradely duty.
Front-line service is an almost legendary expression; There is no doubt that there is no stronger and more devoted friendship between people. There are many literary examples of this. In Gogol’s story “Taras Bulba” one of the heroes exclaims: “There are no brighter bonds than comradeship!” But most often this topic was discussed in the literature about the Great Patriotic War. In B. Vasilyev’s story “The Dawns Here Are Quiet...” both the anti-aircraft gunner girls and Captain Vaskov live according to the laws of mutual assistance and responsibility for each other. In K. Simonov’s novel “The Living and the Dead,” Captain Sintsov carries a wounded comrade from the battlefield.
9) The problem of scientific progress.
In M. Bulgakov's story, Doctor Preobrazhensky turns a dog into a man. Scientists are driven by a thirst for knowledge, a desire to change nature. But sometimes progress turns into terrible consequences: a two-legged creature with a “dog’s heart” is not yet a person, because there is no soul in it, no love, honor, nobility.
The press reported that the elixir of immortality would appear very soon. Death will be completely defeated. But for many people this news did not cause a surge of joy; on the contrary, anxiety intensified. How will this immortality turn out for a person?
10) The problem of the patriarchal village way of life. The problem of the charm and beauty of morally healthy village life.
In Russian literature, the theme of the village and the theme of the homeland were often combined. Rural life has always been perceived as the most serene and natural. One of the first to express this idea was Pushkin, who called the village his office. ON THE. In his poems and poems, Nekrasov drew the reader’s attention not only to the poverty of peasant huts, but also to how friendly peasant families are and how hospitable Russian women are. Much is said about the originality of the farm way of life in Sholokhov’s epic novel “Quiet Don”. In Rasputin’s story “Farewell to Matera,” the ancient village is endowed with historical memory, the loss of which is tantamount to death for the inhabitants.
11) The problem of labor. Enjoyment from meaningful activity.
The theme of labor has been developed many times in Russian classical and modern literature. As an example, it is enough to recall I.A. Goncharov’s novel “Oblomov”. The hero of this work, Andrei Stolts, sees the meaning of life not as a result of work, but in the process itself. We see a similar example in Solzhenitsyn’s story “Matryonin’s Dvor.” His heroine does not perceive forced labor as punishment, punishment - she treats work as an integral part of existence.
12) The problem of the influence of laziness on a person.
Chekhov's essay “My “she”” lists all the terrible consequences of the influence of laziness on people. Goncharov “Oblomov” (the image of Oblomov). The image of Manilov (Gogol “Dead Souls”)
13) The problem of the future of Russia.
The topic of the future of Russia has been touched upon by many poets and writers. For example, Nikolai Vasilyevich Gogol, in a lyrical digression of the poem “Dead Souls,” compares Russia with a “brisk, irresistible troika.” “Rus', where are you going?” - he asks. But the author does not have an answer to the question. The poet Eduard Asadov in his poem “Russia did not begin with a sword” writes: “The dawn is rising, bright and hot. And it will be so forever and indestructibly. Russia did not begin with a sword, and therefore it is invincible!” He is confident that a great future awaits Russia, and nothing can stop it.
14) The problem of the influence of art on a person.
Scientists and psychologists have long argued that music can have various effects on the nervous system, on the human tonus. It is generally accepted that Bach's works enhance and develop the intellect. Beethoven's music awakens compassion and cleanses a person's thoughts and feelings of negativity. Schumann helps to understand the soul of a child.
Dmitri Shostakovich's seventh symphony is subtitled "Leningrad". But the name “Legendary” suits her better. The fact is that when the Nazis besieged Leningrad, the residents of the city were greatly influenced by Dmitry Shostakovich’s 7th Symphony, which, as eyewitnesses testify, gave people new strength to fight the enemy. (compare with Bazarov’s attitude to art - “Fathers and Sons”).
Nekrasov “To whom in Rus'...” (chapter Rural Fair)
15) The problem of anticulture.
This problem is still relevant today. Nowadays there is a dominance of “soap operas” on television, which significantly reduce the level of our culture. As another example, we can recall literature. The theme of “disculturation” is well explored in the novel “The Master and Margarita”. MASSOLIT employees write bad works and at the same time dine in restaurants and have dachas. They are admired and their literature is revered.
16) The problem of modern television.
A gang operated in Moscow for a long time, which was particularly cruel. When the criminals were captured, they admitted that their behavior and their attitude to the world was greatly influenced by the American film “Natural Born Killers,” which they watched almost every day. They tried to copy the habits of the characters in this picture in real life.
Many modern athletes watched TV when they were children and wanted to be like the athletes of their time. Through television broadcasts they became acquainted with the sport and its heroes. Of course, there are also the opposite cases, when a person became addicted to TV and had to be treated in special clinics.
17) The problem of clogging the Russian language.
I believe that the use of foreign words in one's native language is only justified if there is no equivalent. Many of our writers fought against the contamination of the Russian language with borrowings. M. Gorky pointed out: “It makes it difficult for our reader to insert foreign words into a Russian phrase. There is no point in writing concentration when we have our own good word - condensation.”
Admiral A.S. Shishkov, who for some time held the post of Minister of Education, proposed replacing the word fountain with a clumsy synonym he invented - a water cannon. While practicing word creation, he invented replacements for borrowed words: he suggested saying instead of alley - prosad, billiards - sharokat, replaced the cue with sharotik, and called the library a bookmaker. To replace the word galoshes, which he did not like, he came up with something else - wet shoes. Such concern for the purity of language can cause nothing but laughter and irritation among contemporaries.
18) The problem of destruction of natural resources.
If the press began to write about the disaster threatening humanity only in the last ten to fifteen years, then Ch. Aitmatov spoke about this problem back in the 70s in his story “After the Fairy Tale” (“The White Ship”). He showed the destructiveness and hopelessness of the path if a person destroys nature. She takes revenge with degeneration and lack of spirituality. The writer continues this theme in his subsequent works: “And the day lasts longer than a century” (“Stormy Stop”), “The Block”, “Cassandra’s Brand”.
The novel “The Scaffold” produces a particularly strong feeling. Using the example of a wolf family, the author showed the death of wildlife due to human economic activity. And how scary it becomes when you see that, when compared with humans, predators look more humane and “humane” than the “crown of creation.” So for what good in the future does a person bring his children to the chopping block?
19) Imposing your opinion on others.
Vladimir Vladimirovich Nabokov. “Lake, cloud, tower...” The main character, Vasily Ivanovich, is a modest employee who has won a pleasure trip to nature.
20) The theme of war in literature.
Very often, when congratulating our friends or relatives, we wish them a peaceful sky above their heads. We don't want their families to suffer the hardships of war. War! These five letters carry with them a sea of blood, tears, suffering, and most importantly, the death of people dear to our hearts. There have always been wars on our planet. People's hearts have always been filled with the pain of loss. From everywhere where the war is going on, you can hear the groans of mothers, the cries of children and deafening explosions that tear our souls and hearts. To our great happiness, we know about the war only from feature films and literary works.
Our country has suffered many trials during the war. At the beginning of the 19th century, Russia was shocked by the Patriotic War of 1812. The patriotic spirit of the Russian people was shown by L.N. Tolstoy in his epic novel “War and Peace.” Guerrilla warfare, the Battle of Borodino - all this and much more appears before us with our own eyes. We are witnessing the terrible everyday life of war. Tolstoy talks about how for many, war has become the most commonplace thing. They (for example, Tushin) perform heroic deeds on the battlefields, but they themselves do not notice it. For them, war is a job that they must do conscientiously. But war can become commonplace not only on the battlefield.
An entire city can get used to the idea of war and continue to live, resigning itself to it. Such a city in 1855 was Sevastopol. L.N. Tolstoy tells about the difficult months of the defense of Sevastopol in his “Sevastopol Stories”. Here the events taking place are described especially reliably, since Tolstoy is an eyewitness to them. And after what he saw and heard in a city full of blood and pain, he set himself a definite goal - to tell his reader only the truth - and nothing but the truth. The bombing of the city did not stop. More and more fortifications were required. Sailors and soldiers worked in the snow and rain, half-starved, half-naked, but they still worked.
And here everyone is simply amazed by the courage of their spirit, willpower, and enormous patriotism. Their wives, mothers, and children lived with them in this city. They had become so accustomed to the situation in the city that they no longer paid attention to shots or explosions. Very often they brought dinners to their husbands directly to the bastions, and one shell could often destroy the entire family. Tolstoy shows us that the worst thing in war happens in the hospital: “You will see doctors there with their hands bloody to the elbows... busy near the bed, on which, with their eyes open and speaking, as if in delirium, meaningless, sometimes simple and touching words , lies wounded under the influence of chloroform.”
War for Tolstoy is dirt, pain, violence, no matter what goals it pursues: “...you will see war not in a correct, beautiful and brilliant system, with music and drumming, with fluttering banners and prancing generals, but you will see war in its real expression - in blood, in suffering, in death...” The heroic defense of Sevastopol in 1854-1855 once again shows everyone how much the Russian people love their Motherland and how boldly they come to its defense. Sparing no effort, using any means, they (the Russian people) do not allow the enemy to seize their native land.
In 1941-1942, the defense of Sevastopol will be repeated. But this will be another Great Patriotic War - 1941-1945. In this war against fascism, the Soviet people will accomplish an extraordinary feat, which we will always remember. M. Sholokhov, K. Simonov, B. Vasiliev and many other writers dedicated their works to the events of the Great Patriotic War. This difficult time is also characterized by the fact that women fought in the ranks of the Red Army along with men. And even the fact that they are representatives of the weaker sex did not stop them. They fought the fear within themselves and performed such heroic deeds that, it seemed, were completely unusual for women. It is about such women that we learn from the pages of B. Vasiliev’s story “And the dawns here are quiet...”.
Five girls and their combat commander F. Basque find themselves on the Sinyukhina Ridge with sixteen fascists who are heading to the railway, absolutely confident that no one knows about the progress of their operation. Our fighters found themselves in a difficult situation: they couldn’t retreat, but stay, because the Germans were eating them like seeds. But there is no way out! The Motherland is behind us! And these girls perform a fearless feat. At the cost of their lives, they stop the enemy and prevent him from carrying out his terrible plans. How carefree was the life of these girls before the war?! They studied, worked, enjoyed life. And suddenly! Planes, tanks, guns, shots, screams, moans... But they did not break and gave for victory the most precious thing they had - their lives. They gave their lives for their Motherland.
But there is a civil war on earth, in which a person can give his life without ever knowing why. 1918 Russia. Brother kills brother, father kills son, son kills father. Everything is mixed in the fire of anger, everything is devalued: love, kinship, human life. M. Tsvetaeva writes: Brothers, this is the last rate! For the third year now, Abel has been fighting with Cain...
People become weapons in the hands of power. Dividing into two camps, friends become enemies, relatives become strangers forever. I. Babel, A. Fadeev and many others talk about this difficult time.
I. Babel served in the ranks of Budyonny’s First Cavalry Army. There he kept his diary, which later turned into the now famous work “Cavalry.” The stories of “Cavalry” talk about a man who found himself on fire Civil War. The main character Lyutov tells us about individual episodes of the campaign of Budyonny’s First Cavalry Army, which was famous for its victories. But on the pages of the stories we do not feel the victorious spirit.
We see the cruelty of the Red Army soldiers, their composure and indifference. They can kill an old Jew without the slightest hesitation, but what is more terrible is that they can finish off their wounded comrade without a moment's hesitation. But what is all this for? I. Babel did not give an answer to this question. He leaves it to his reader to speculate.
The theme of war in Russian literature has been and remains relevant. Writers try to convey to readers the whole truth, whatever it may be.
From the pages of their works we learn that war is not only the joy of victories and the bitterness of defeats, but war is harsh everyday life filled with blood, pain, and violence. The memory of these days will live in our memory forever. Maybe the day will come when the moans and cries of mothers, volleys and shots will cease on earth, when our land will meet a day without war!
The turning point in the Great Patriotic War occurred during the Battle of Stalingrad, when “the Russian soldier was ready to tear a bone from the skeleton and go with it to the fascist” (A. Platonov). The unity of the people in the “time of grief”, their resilience, courage, daily heroism - this is the real reason victory. In the novel Y. Bondareva “Hot Snow” the most tragic moments of the war are reflected, when Manstein’s brutal tanks rush towards the group encircled in Stalingrad. Young artillerymen, yesterday's boys, are holding back the onslaught of the Nazis with superhuman efforts.
The sky was bloody smoked, the snow was melting from bullets, the earth was burning underfoot, but the Russian soldier survived and did not allow the tanks to break through. For this feat, General Bessonov, disregarding all conventions, without award papers, presented orders and medals to the remaining soldiers. “What I can, what I can...” he says bitterly, approaching the next soldier. The general could, but what about the authorities? Why does the state remember the people only in tragic moments of history?