An essay based on the works of V. Astafiev and V.
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“Two properties of a child’s soul are dear: immediate purity of moral feeling and the ability to easily and freely restore harmony in relationships with the world. They contain endless possibilities and reserves for moral self-improvement.”
Yu. V. Lebedev
What does "morality" mean? Let's turn to Ozhegov's explanatory dictionary and determine the lexical meaning of this word. Morality is the rules that determine the behavior, spiritual and mental qualities necessary for a person in society, as well as the implementation of these rules of behavior. What is a “moral choice”? These are actions performed by a person in accordance with the rules of behavior that are accepted in society.
In the stories of V. G. Rasputin “French Lessons” and V. P. Astafiev “The Horse with a Pink Mane” we met our peers - two boys. Both heroes did bad things: one cheated and deceived his grandmother, and the other played chica for money.
Hero V.P. Astafieva, in order to prove to the Levontiev boys that he was not afraid of his grandmother, deceived her. But his conscience tormented him: “I was tormented at night, tossing and turning on my bed. Sleep did not take me as a completely confused criminal.” It is clear that the hero repented of his action, suffered and cried from the fraud he committed. Grandma bought him a gingerbread anyway because she loved him and forgave him. She taught the boy a real lesson in kindness.
The hero of the story V.G. Rasputin also faced a difficult moral choice. At first he showed himself to be independent, disciplined, and was left alone in a strange city to study. The second test for the boy was hunger. To earn money for food, he started gambling. Only teacher Lydia Mikhailovna tried to help him. The proud boy considered it humiliating for himself to receive help from a teacher in the form of lunch or a parcel, and considered gambling for money to be an honest income. Then the teacher began to play with him, knowing for sure that the boy would beat her and be able to buy milk for himself. Lydia Mikhailovna opened the door to a new world for the hero of the story, in which people can trust and help each other.
The heroes of both stories find the courage to admit their mistakes and learn lessons for life. V.P. Astafiev and V.G. Rasputin recalled these incidents from their childhood: “We wrote these stories in the hope that the lessons taught to us in due time will fall on the soul of both young and adult readers.”
See also: Screen adaptation of V. Rasputin’s story “French Lessons” (Mosfilm, 1978).
Together with the essay “Moral problems of the stories by V. G. Rasputin “French Lessons” and V. P. Astafiev “The Horse with a Pink Mane”” they are often searched for
In many works by Astafiev and Rasputin, the main characters are children. It is noteworthy that the stories of these writers are largely autobiographical, but their main character is a generalized image that conveys common character traits and lives of many boys.
Thus, in V. Astafiev’s story “The Horse with a Pink Mane,” the hero is faced with a difficult situation. He and the neighbor kids went to buy strawberries. Vitka knew that his grandmother, with whom he lived, would go to sell this berry in the city. The boy, unlike the Levontiev scoundrels, diligently collected strawberries in a container. And his friends, having quarreled over her, ate the entire harvest. But to Sanka, the youngest and most evil of all the neighboring children, this seemed not enough. He began to urge Vitka to give all the collected berries for general “consumption.” The good-natured and naive hero succumbed to an evil trick. But then he committed an even greater stupidity - he filled the container with grass and only covered the top with berries, for show. And Vitka gave such a basket to his grandmother.
The boy was very tormented by his conscience. He felt bad because his grandmother did not suspect the deception, praised him and promised to bring gingerbread from the city. Life became not a joy for Vitka. Everything changed around him: he could no longer play, as before, carefree and fun. The consciousness of his guilt weighed heavily on him.
And it became even worse for the hero when his grandmother returned from the city. She, of course, discovered her grandson's deception. But, worse than that, Vitka put her in a very awkward position. Katerina Petrovna told everyone how she sold a bunch of berries to some city lady, and a deception was discovered there.
Vitka’s shame and guilt knew no bounds. He was ready to die, to fall into the ground, if only his grandmother would forgive him. Vitka went to ask for forgiveness, but from tears he could not utter even two words. The loving grandmother forgave her grandson and even gave him the prepared gingerbread - a horse with a pink mane. But the hero remembered this moral lesson for the rest of his life.
The hero of V. Rasputin’s story “French Lessons” also learns his moral lesson, makes his moral choice. He leaves his native village, his mother, to continue his studies. The time in which the story takes place was difficult, post-war. There was hunger in the village and poverty reigned. What could the hero’s mother gather for her son to “feed” him? She sent with Uncle Vanya, the village driver, a bag of potatoes - everything she could. But the boy did not receive this little money in full - it was stolen by the owners, whose apartment the hero lived in.
The hero writes that he was constantly hungry. Even in his sleep he felt the hunger pangs in his stomach. For the sake of food, the boy began to gamble for money. He became a virtuoso of the game “chicka”, but he only won a ruble and not a penny more - for milk.
Soon older boys began to beat the hero - he played too well: “his nose was swollen and swollen, there was a bruise under his left eye, and below it, on his cheek, a fat, bloody abrasion curved.” But the hero continued to go to school even in this form.
He wanted to eat more and more. The hero no longer received any parcels from home - and he went back to play. And again they began to beat him. Then Lidia Mikhailovna, a French teacher, decided to help him - she sent the boy a parcel that supposedly came from home. But the hero immediately guessed who such “luxury” came from. And the teacher could not convince the boy to accept this gift with any persuasion - his pride and self-esteem did not allow him.
As a result, Lidia Mikhailovna was forced to leave for her homeland: she was caught playing for money with the hero of the story. And no one wanted to understand that this was another “trick” to save the student from starvation. But the hero also remembered this woman until the end of his life, because she became his savior angel.
The young heroes of the stories of Astafiev and Rasputin make their moral choice. And it always turns out in favor of Good, Light, and moral principles. And we, reading stories, take an example and learn from these boys perseverance, spiritual purity, kindness, wisdom.
MOSCOW/; ORDERS. LABOR RED BANNER r r |^SANDY L UNIVERSITY
1 O I YUN Socialized council D 113.11.02 As a manuscript
Kuzina Anna Nikolaevna
V. Astafiev, V. Rasputin: artistic understanding of the moral and philosophical problems of our time
Specialty 10.01.02 - literature of peoples
dissertation for the degree of candidate of philological sciences
Moscow - 1994
The work was carried out at the Department of Russian Literature of the 20th Century MPU
Scientific supervisor - Doctor of Philology, Professor
Euravleva A.A.
Official opponents - Doctor of Philology, Professor
Minakova A.M.,
Candidate of Philological Sciences, Associate Professor Vlasenko N.S.
Leading organization - Moscow Pedagogical State
military university.
The defense will take place on June 23, 1994 at 15:00 at a meeting of the specialized council D 113.II.02 on literary criticism at the Moscow Pedagogical University at the address: 107005, Moscow, A. Engelsa St., 21-a.
The dissertation can be found in the MPU library at the address: 107846, Moscow, Radio St., Yu-a.
Scientific secretary of the specialized council
Telegin S.M.
The appeal of modern Russian literature to moral problems, the spiritual quest of humanity of the 20th century is caused by the desire to take stock on the eve of the end of the century, to overcome the clearly recognized conflict between humanistic and technocratic consciousness. The era of scientific and technological progress introduced a huge number of technical inventions into human life, opened the way to space, but the human personality was relegated to the background. The 20th century became a century of catastrophes, the main of which occurred in the human soul - a spiritual, moral crisis.
Russian writers have traditionally found the origins of morality in the life of the Russian peasantry.
In the 70-80s, the collapse of the Russian village became obvious. The peasantry was placed over the abyss of extinction. The theme of the modern Russian village entered literature in the 60s in the essays of V. Ovechkin, Z. Dorosh, G. Troepolsky. In the early 70s, a galaxy of “villages” appeared: “. Abramov, V. Lichutin, V. Shukshin, Z. Belov, V. Astafiev, V. Rasputin, Ch. Aitmatov, S. Zalygin. Writers sought to capture the disappearing village, its life principles and moral foundations, seeing in this a kind of lesson of the times: a people without history, without traditions - a population.
Very soon it became clear: “villagers” is too narrow a definition. ¡k the prose was permeated with moral and philosophical.Hskpm;: p:;;-"l-niyami. "Village" prose posed the problem of Russian man in the 20th century; the problem of the lack of spirituality of the mature man, which they solved in a universal human plan. Writers raised; : human personality as the greatest value.
The moral world of the individual, considered ¿".k, includes the concepts of Truth, Goodness, Beauty. Man, possessing moral qualities, explores questions about the existence of nature and the cosmos. The problem of creation, creativity as a process of self-knowledge , the “creation” of life and goodness certainly arises,<зел;: речь идет о нравственной личности. Все эти категории рассматривается писателями, решающи: в своем творчестве нраьстзеано-"даосо"Т-ские проблем.
It is of great interest to study individually the scarlet creative manners of specific artists working in this direction with the aim of developing typological features, adopting
relevant to both the literary process as a whole and creative individuals.
The most interesting representatives of moral and philosophical prose are V. Astafiev and V. Rasputin.
The subject of the research under review is ethical and philosophical problems. modernity in the prose of V. Astafiev and V. Rasputin.
The scientific novelty of the research lies in new approaches to understanding the moral and philosophical problems of our time in the works of V. Astafiev and V. Rasputin.
The reliability of the research is ensured by the fact that the conclusions reached by the dissertation author were obtained as a result of direct analytical work on the literary texts of Z. Astafiev and V. Rasputin, a wide coverage of critical literature, and such a study of fundamental theoretical works related to the problems raised in the dissertation.
The research method is based on an integrated approach to the creativity of these writers, combining comparative and typological analysis. The methodological basis for the analysis was the works of M.M. Bakhtin, V.V. Vinogradov, D.S. Likhachev, A.F. Losev. When characterizing the modern literary process, the dissertation author took into account the works of L. Ginzburg, G. Belaya, M. Lipovetsky, V. Kokhin, V. Pertsovsky.
The goal of the dissertation under review is to explore the originality of the interpretation of moral and philosophical problems of our time in the works of V. Astafiev and V. Raspugin in the historical and literary context of the 70-80s, to achieve which it is necessary to solve the following tasks:
1) study the uniqueness of moral and philosophical issues in the works of V. Astafiev and V. Rasputin;
2) determine the tradition within which writers comprehend the moral and philosophical problems of our time;
3) identify the specifics of the means of artistic expression in the works of V. Astafiev and V. Rasputin.
The scientific and practical value of the work lies in the fact that the observations and conclusions obtained during the study can be used in lectures and practical classes on Russian literature.
re XX century, in special seminars on the problems of modern prose and subsided forms of work at the university.
Testing the work; The dissertation was discussed at a postgraduate seminar, meetings of the Department of Russian Literature of the 20th Century at the University, at scientific and practical conferences of the Moscow State Pedagogical University, Belarusian State Pedagogical Institute, and the Russian University of Peoples' Friendship.
The structure of the dissertation is determined by the purpose and objectives of the research. It includes an introduction, 2 chapters, a conclusion and bib-yugrafiya. ■
The main part of the dissertation is presented on the pages of the machine-young text. The bibliography includes 234 titles.
The introduction substantiates the topic of the dissertation, its novelty, and practical value, defines the goal and objectives, contains an overview of critical literature, and characterizes the moral and philosophical problems of modern prose.
The first chapter - “The moral world of man in the prose of V. Astafye-I” - explores a set of problems that make it possible to reveal the moral characteristics of an individual.
The chapter contains an analysis of the writer’s early work, his writing, highlights the main themes of Astafiev’s prose, and rejects the Prishvin tradition in his study of the problem of man and nature.
The problem of war and love is revealed when analyzing the story [The Herder and the Shepherdess."
The theme of war in the story is the theme of Elements, Chaos, inhumane-I, breaking the pastoral harmony of the Lowlands.
For a writer, war is always an unnatural state, [and is depicted as a real and symbolic event that concentrates the horror and unnaturalness of war. Peace is not just a state of war, but also the harmony of human relations. I trampling on the world, for turning a person into an animal-like creature, punishment awaits humanity. The symbol of this punishment is a burning
German soldier. The horror of war incinerates Kostyaev’s soul. And only a woman’s love revives Boris’s soul to life. The image of Lucy becomes a symbol of rebirth, life, a symbol of Love. Love is a natural principle of human relationships. She encourages a person to do Good. But war is hell, it is hatred. It is impossible for a person with a loving soul to live in a world of hatred. Boris's death is the result of the destruction of his soul.
The Cairo work is a pastoral, where love is the center of the universe, the meaning and principle of the existence of man and the universe.
The chapter explores the problem of man and nature (“The King Fish”). The narration" in the stories "The Fish King" is permeated with the idea of the harmonious unity of man, nature and the universe. The problem of man and nature is conceptualized by the artist as "man and the universe." The convention of the narration transfers the work to a universal human plane.
Plot-forming principle: the movement of the author’s thoughts from personal observations to philosophical generalizations echoes Prishvin’s works “Russian Nights”, “Kashcheev’s Chain”.
In nature, the writer identifies independently existing Forest (taiga), River, and White Mountains. Taiga is “mother”, before whom we are all “children”. The White Mountains are a symbol of the ideal, spiritual aspirations, the River is a symbol of Eternity.
Nature introduces a person to the mystery of life, to its meaning, to the life of the Cosmos (chapter “The Drop”). In relation to nature, Astafiev’s heroes are divided into “owners” (Akim, Paramon Paramonovich, Brigadier, Kolya), “poachers” (Damka, Komavdor, Ignatyich, Grokhotalo), “tourists” (Goga Gertsev).
In the chapters “The Lady”, “The Fisherman Rumbled”, “At the Golden Hag”, “The Tsar Fish” the writer explains the essence of poaching as a philosophy of life based on the desire to “snatch” as much as possible from nature, a philosophy of lack of spirituality.
Astafiev solves the problem of man in the spirit of the ideas of Russian religious philosophy: the human in a person is contained in his soul. Deprived of spirituality is immoral, capable of anything. Emphasizing the bestial nature of one of the poachers, the writer deprives him of his human face.
The destruction of nature, which gave birth to man, is the result of lack of
The symbolic picture of the duel between man and the king fish represents the author’s view: man and nature are connected together. Gi-el of the king-fish entails the death of its catcher. The King Fish symbolizes the vital power of nature, its endless existence, and at the same time, the dark forces in the human soul.
The chapter compares the image of the village of Chush with the equally unsightly, devoid of harmony village of Sosnovka from Rasputin’s story “Fire”.
The chapters about poachers are contrasted with the chapter “Ear for God’s sake.” It presents the life of an artel of fishermen, the principle of its existence was the principle of communalism: they worked, lived together, raised children together, took care of each other. Community life teaches goodness. According to Astafiev, the community embodies the harmony of human beings. relations, idyllic world order.
The writer emphasizes that the rejection of communal principles will lead to the destruction of human relations: with the collapse of the artel [the village fell into disrepair, Akim’s family fell apart, and his mother died.
If the ideal of human relationships for the writer is common, then the ideal of the relationship between man and nature is depicted by the writer in the price of catching whitefish. The narrator is trying to catch a big fish, but it turned out to be “cunning and stronger.” But the fisherman was lucky: he saw a “dark-backed handsome man.” In delight, the narrator shouted boastfully that “... I’m a good guy, and the whitefish is a good person! ... I got it, ... gave me such joy!”1 An equal fight and the joy of victory. But there is only joy: having enjoyed the victory, the narrator releases the fish.
Astafiev depicts the same fair duel between a man and a bear in the chapter “The Wake.”
The writer creates a model of human society, a model of the world, in the chapters “Boje” and “The Dream of the White Mountains.”
The theme of childhood and family is included by the writer in the problem of man and king. He interprets the family theme as part of the national
[. V. Astafiev. King fish. M., 1980, p.269.
spiritual tradition, its basis. The story about the dog-breadwinner of a large family forms a parallel with the story about Kolka, who replaced his father at the age of fourteen (chapter “Boye”).
In the chapter “Boye”, family episodes serve as the eventual plot of the plot - the author-narrator’s trips to his homeland are motivated by the desire to see relatives. His family is not simple, and the nature of the narrator’s relationship with her reveals his moral position. Forced to leave his family as a teenager, the hero retained family feelings, love for his father, brothers and sisters. The indissoluble connection between the hero and his family becomes a symbol of the infinity of life.
The relationship between man and nature is just as complex. Astafiev’s nature is wise and fair, but it also contains a formidable threat that poses a danger to man. Astafiev emphasizes the severity of nature; it has plot significance. The heroes are not in a state of contemplation in relation to nature, as is typical for the heroes of V. Rasputin, but actively interact with it. All of them are tested by the severity of nature, and the resolution of the conflict in any situation is determined by the level of morality of the hero.
Man cannot exist outside of nature, just as nature needs man.
The center of a harmoniously arranged universe is a person capable of resisting the forces of destruction and evil. Man is the force that brings stability to the universe, and man, the master, regulates his relationship with nature.
Astafiev considers the peasant to be the owner and guardian of nature; he is the “anchor of life”, “the taiga... without a person is completely orphaned.”2
At the same time, northern nature requires enormous courage from the human owner. The harsher the nature, the more spiritually integral, persistent character is formed in a person.
2. V. Astafiev. "Tsar Fish". M., 1980, p. 171.
3, the basis of V. Astafiev’s model of the world is harmony in nature and the inner world of man.
One of the writer’s favorite heroes, “Akim,” strives to be left alone with the taiga. It is in the taiga, “among the white mountains,” it seems to him that he will find peace of mind, “an everyday haven.”
The White Mountains - a symbol of purity, the spiritual quest of the hero - promise the fulfillment of all his cherished desires.
In the chapter “Dream of the Lazh Mountains” Astafiev confronts two philosophical systems - the communal Akim and the nihilistic Gogi Gerdev.
Goga lives for himself, he wants to be free from everything and everyone - from the state, family, people. He does not think about the higher meaning of life. But you can be free only by knowing the Truth. A person is free when he has comprehended necessity.
Hegel considered the measure of freedom as perceived foreseen necessity. Pride prevents Hertsev from cognizing the Truth (necessity). His self-confidence and disregard for the laws of the taiga turned out to be fatal.
Gerdev's nihilism led to a separation from “true” life and turned his life into a game.
Akim embodies the qualities of the people's character, formed under the influence of the communal way of life and harsh nature. He knows the laws of life in the taiga and obeys them. There was always a willingness to help people in him.
Akim’s communal philosophy revived Elya, who almost died in the taiga, where Hertsev had frivolously brought her to life. Under the influence of Akim, she comprehends true values and comes to understand her own essence. The heroes live according to natural laws, and this helps the needles survive in the winter taiga.
They learn their unity with the natural world, the descent of their existence - to continue life, work, create, strive for the ideal, the symbol of which has become for them the White Mountains.
Through the consciousness of his need for another person, through love, Akim comes to the need for self-improvement. rn turned out to be capable of high selfless feelings.
Eternal questions concern the hero: what death and immortality mean for a person. The author solves the problem of death together with the problem of immortality. Along with their belief in immortality, the people lost themselves. Py-
Trying to delay death, they commit a crime. The artist likens the vain, meaningless low life to the “human taiga,” where it is easy to get lost and die. -
The essence of existence, the artist believes, lies in the unity of man and the universe, in the eternal creation of life, the purpose of man is to do good, to continue life on earth. A woman embodies the “thirst for life,” a man is her protector and support, and both of them carry the burden of life.
The artist tests his philosophical thoughts with the “Book of Ecclesiastes,” the pathos of which is in the search for the foundations of human existence.
"Astafiev affirms the immortality of the human soul, the drama of earthly existence. 1
Artistic modeling of the system of the universe, literary reminiscences of the “Book of Ecclesiastes”, with the works of Prish-vsha, Hemingway, with the fairy tale “The Little Humpbacked Horse” by Ershov, the use of images-symbols: a drop, silence, a flower, mountains, a river give the book a philosophical sound The combination of several layers of narration - journalistic, event-related, parable - contributes to the “enlargement of the image.”
In the works of the 80s - the story "The Sad Detective", the story "Lyudochka" more and more attention is paid to the problem of good and evil. The writer explores the causes that give rise to evil and the forms of combating it.
Among the reasons contributing to evil, the hero of “The Sad Detective,” policeman Leonid Soshnin, names “consent to suffering,” pity for the criminal!,1, humility, indifference. Soshnin sees two ways to fight evil: the path of strength and the path of self-improvement, unity and helping people - the path of good.
The path of power is symbolized by a single-track railroad ending in a dead end.
The path of good leads the hero to the search for the Highest truths, to moral self-improvement. On the path to the highest truth - creation - the Family, where people unite, where they help each other improve, and the Earth, which preserves people’s ability to live on, to remember the good, of those who lived before them.
The symbol of Leonid’s unity with people is a dream in which Soshnin overcomes the river that carries away his daughter. In mythology, the motive of entering
Entering the river and crossing it means gaining new life.
In the story "Lvdochka" the writer contrasts the all-encompassing power of evil with an even greater force - the evil element, capable of crushing everything around. This is possible if the laws of evil reign in the world and the laws of good are trampled upon.
But the force that opposes evil cannot be good; good is a constructive, creative force. How scary is a society in which there is no place for the forces of good. The fate of a person in such a society is tragic.
The heroine of the story, the girl Lyudochka, feels unwanted to anyone, even her mother. She doesn't see the meaning of her life. Even faith in God - her last hope - turned out to be unworthy of her. Hunted down by people, loneliness, and the meaninglessness of her existence, she dies.
The harmony of life and human relationships was captured in the story “The Last Bow”.
A harmoniously arranged world is the author’s childhood village - Ovsyanka. Vitya Potylitsyn’s character is formed by the moral laws of the village: mutual assistance, honesty, hard work, beauty.
Machchik Vitya is an orphan, but he does not feel his orphanhood - he has a family where they love him, where they wish only good things. The child feels protected. The feeling of caring for each other, honoring relatives is the main thing in a peasant family.
Among those childhood impressions that remained in the soul and were decisive in the formation of character and in spiritual life, one of the most striking is the birthday of my grandmother. This was the day when all relatives paid tribute to the head of the clan (chapter "Grandmother's Holiday"). And, of course, they started a song. The song - majestic, strong - unites this large family, revealing in the souls of people that common harmony (hardworking, song-like) that they inherited from their grandmother and which will pass into Vitya’s soul.
The best folk qualities were embodied in the image of grandmother Katerina Petrovna: joyful acceptance of life, loyalty to traditions, life according to the principle of justice, honoring relatives and family. Her life is inspired by closeness to nature, to the eternal celebration of the renewal of life, and faith in the Supreme Justice - in God.
“Hardworking, song-loving” - these words become characteristic
quiet life of the village. The artist paints an agricultural and labor idyll, ideal in many ways, harmonious:! a world where human existence through labor is connected with the natural cycle, where generations (grandmother, grandfather, grandson) come together for different activities, ordinary labor processes (cutting cabbage in the chapter “Autumn Sadness and Joy”) and food (about the moral lesson of the grandmother) acquire a sublime meaning The narrator’s grandson is reminded of a wonderful gingerbread in the chapter “The Horse with a Pink Mane”).
Human ties - social, family - collapsed along with the destruction of the peasant way of life. And the writer precisely indicates the reason - collectivization.
The world of modern Oatmeal has lost its harmony. The image of the cemetery that appeared on the site of the clearing is symbolic (the final chapters of “The Last Bow” - “Evening Thoughts”, “The Forgotten Little Head”).
Characterizing modern life in the village, the writer uses the motif of games and theater, thereby denoting the concept..! unnatural, absurd phenomena.
The lifestyle of modern residents of Ovsyanka is generated by the prison “morality: live one day at a time. Their existence is meaningless (the fate of their father), filled with terrible and wild episodes.
The writer sees the reasons for lack of spirituality in isolation from agriculture, sharing the views of the soil scientists: F. Dostoevsky, N. Strakhov, A. Grigoriev.
The destruction of Faith, Home, community, agriculture is destructive. The grandmother’s words sound prophetic: “How will you live without God?” “You will destroy the earth, you will destroy all living things...”3.
The end of peasant life is depicted symbolically: an ice floe with the remains of a dismantled peasant house and its owner rushes downstream along a spring river. Ahead - traffic jam, death. The image of a peasant house, dismantled into a raft on which the “kulaks” were expelled from the village, in A. Platonov’s story “The Pit” carries the same meaning.
Thus, the theme of the death of the peasant world, which appeared
3. Astayov V. “Evening Thoughts.” The final chapter of the story “The Last Bow”//Nosya Mir, 1992, .”3 3. P.13.
from Platonov, picked up by moral and philosophical prose, found its unique completion in the work of Astafiev.
The world of the peasant idyll is destroyed. Absurdity reigned. People are driven by a feeling of fear.
Childhood is opposed to the world of the absurd. This childhood lives forever in the artist’s soul. Preserving the human soul is the path to finding harmony. Faith in God, the Highest Ideal, as well as “music and flowers” - Beauty and Creativity - can save the soul.
Continuing the tradition of F. Dostoevsky, Astafiev believes that beauty can awaken in people the desire for the ideal, for the spiritual, and revive the soul.
Belief in a miracle gives a person hope.
Starting from turning to childhood, from resurrecting his memory of integral existence, Astafiev came to an awareness of the global issues of life. The panorama of Russian life of the 20th century ("The Last Bow") would outgrow the awareness of Russia, in the understanding of its "original plan", the essence of the Russian character.
Chapter two - “Man and his moral quest in the prose of V. Rasputin” - characterizes the heroes’ search for ways of goodness, the meaning of their lives, ways to save the modern world from lack of spirituality and moral crisis.
Rasputin explores the problems of death and immortality, Beauty, Happiness, Memory, personality and progress, the meaning of human life, man and the universe.
3 Rasputin’s comprehension of the inner world of man reveals the lessons of F. Dostoevsky.
The writer continues the traditions of Tolstoy, Turgenev, Tyutchev, Platonov, Prishvin. ,
All levels of the writer’s artistic system were influenced by the philosophy of the cosmists. “He has the features of symbolism. Rasputin’s work has a palpable folklore basis. His attitude towards folk art is determined by the artist’s desire to reveal the moral potential of the people.
In the story “Money for Mary,” the writer reflects on the stability of the moral principles of a village man under the pressure of changing circumstances.
The story tests the idea of the need for spiritual solidarity
ity in human relationships. The system of material and communal values is presented in the story as a starting point, an idealized, proper coexistence of people.
The main character of the story is not Maria, but her husband Kuzma. Sn is endowed with the features of a solid national character and worldview, a deep mind, a sensitive heart, and self-confidence.
This is a hero - a “savior”, typologically going back to the “wanderer” heroes of Platonov, who have the status of a “savior”.
The plot of the story resembles the plot of a Russian folk tale: an unexpected misfortune, a series of trials for the hero. Rasputin used the plot of “walking for the truth” in a new way, substantiating the idea of spiritual solidarity in human relationships.
The ending of the story remains open: we do not know whether Kuzma’s brother, who has long broken with the village, will give money to save Maria, or whether “suffering” awaits her. But Kuzma's epiphany: "knows" predicts a dramatic answer. The symbolism of the story also creates a tragic foreboding.
The mutual assistance of people is destroyed, this leads to the destruction of the family. Rasputin builds a chain of images-symbols: Bride (symbol of purity, childishness of the soul) - Mother (soul of the family, harmonious order in the world) - Family (harmony in the state, in the world). The destruction of a family is the destruction of harmony in the world.
People are increasingly interested in material things. It displaces the feeling of compassion, selflessness, kindness, love. And then the way of the cross is prepared for the human soul. And Mary (the first) is destined to pass it.
The guardians of the moral foundations and traditions of the family in Rasputin are old women, such as Anna from “The Last Term”, Daria from “Farewell to Matera”.
The story "The Deadline" explores the problem of human death and the meaning of his life. The theme of death is developed by the writer in accordance with popular moral ideas: anticipation of death, preparation for it, the afterlife of the soul.
The writer considers a dual attitude towards death - the fear of death, characteristic of the modern irreligious consciousness, and the calm expectation of it as a consequence of traditional, religious thinking. Fear of death is a natural result of humanity, the existence
living in an atmosphere of irreligion. “Death seemed natural to the Russian peasant, like birth, but a solemn and formidable (and for many believers, joyful) event that relieved bodily suffering..
Old woman Anna is the moral ideal of the writer. She embodies the experience of many generations. The heroine is accompanied by the motive of the death date known to her in advance. She imagines her departure as bright and joyful. This characterizes her as a saint.
Anna lives by the instinct of her family. According to Rasputin, this is the meaning of human life.
To create an image of the soul, the writer uses the mythopoetic image of a bird. The Christian idea of death is associated with the image of the soul, with the theme of its salvation. Death is another life, the life of the soul.
The meaning of human life is revealed through understanding death. The writer solves the question of the meaning of life in the traditions of religious cosmists: the meaning of human life is the continuation of Life on earth. The continuity of the life of the race is the meaning of human life, this is a kind of immortality of humanity: “... for this reason man comes into the world, so that the world does not become poor without people...”5
Rasputin saw in his heroine a spiritually rich personality. Rasputin measures Anna's existence by the highest category of values: beauty.
The perception of the world as a system organized according to the laws of beauty was characteristic of the symbolists.
The chapter analyzes the connection between the story “The Deadline” and A. Platonov’s story “The Third Son”.
The problems of happiness and family fate are considered by Rasputin in the story “Live and Remember.”
The central event of the story "Live and Remember" - Andrei Guskov's escape from the war and its consequences are depicted by the writer from the point of view of folk morality.
4. V. Belov. Collected works in 3 volumes. M., 1981-1983, volume 3, pp. 132-133.
5. V. Rasputin. Four stories. L., 1982, p. 526.
The writer attaches great importance to the topic of family fate. Avoiding fate and looking for the easy way leads to losing oneself. Having betrayed his fate, Andrei embarked on the path of evil.
In the mythological aspect of the design, the image of Andrei is based on a well-known character from Russian folklore - the werewolf. Naphthena is the wife of a werewolf, driven to suicide by him.
Rasputin shows different degrees of destruction in Andrei the human. The thirst for destruction grows in him. The writer conveys the idea that in isolation from the world of people, human qualities themselves fade away. His hope to redeem himself is the birth of a child. He connects the meaning of his life with procreation. The child must justify his sin - an unauthorized change of fate.
Nastena embodies the moral ideal of Zhedlina." She is characterized by kindness, devotion, selflessness, and the need for self-sacrifice.
For her, procreation is not only the meaning of life, but also happiness. She accepts her fate," shares the sin of the mother. Rasputin emphasizes the connection of her image with the image of the Virgin Mary.
But a sin against fate is also a sin against mother earth and the Mother of God. He cannot be redeemed. Nastena is torn between two truths: the truth of the village community and her personal happiness.
The picture of Nastena’s death is symbolic: in the middle of the river, in the middle of two banks - two truths.
The story ends on a conciliatory note: the village did not reject Nastena, she left her in her circle of pity and memory.
In the story “Farewell to Matera,” the writer again turns to the “spiritual foundations of the Russian peasantry. He creates in the story a model of the world based on the principles of harmony.
In Rasputin’s artistic world, the universe is divided into the “early” world - righteous, and the “alien” world - sinful. "
The “former” life is presented by the author in a picture of haymaking: the joyful work of people who feel their strength, unity with nature. This fills a person with peace. He lives in accordance with the natural cycle. And nature also demonstrates its “merciful” attitude towards people. The unity of people and nature is felt in some kind of rhythm that has always existed, but has only opened up now.
Rasputin comprehends the problem of man and nature in line with the ideas of cosmist philosophers. He is close to N. Fedorov, who believed that man is not just a creature of nature: “the viewer of immeasurable space” “must become their inhabitant and ruler”
Nature, according to Rasputin, asks a person and “should answer.” The writer connects the problem of knowledge with nature.
Approaching the rhythm of life of nature, a person learns the meaning of existence - creativity.
The image of Daria embodies the writer’s ideas about “former” people. She knows the highest meaning of human life, she is firmly connected with the family, and feels responsible for the future.
Her grandson Andrei is opposed to her. It belongs to “present” life. He has lost contact with his family, and he easily separates from his homeland - Matera. His life is subject to the mechanical rhythm of modern civilization, in which faith in God has been lost and spirituality has been lost. God was replaced by a machine, man began to worship material values. Lowness for the sake of self-satisfaction is a perversion of human essence.
V. Rasputin associates the current crisis in the spirituality of humanity with the loss of Faith. Man consigned his soul to oblivion, the enjoyment of a well-fed, beautiful life full of pleasures became the only goal.
Technical progress is impossible without moral progress. Without a soul, a person is a beast. Only faith can curse the beast in a person.
The concept of progress in the story is conceptualized in line with the ideas of cosmist philosophers: man and the world around him (nature) are parts of one whole, and when a person, without changing himself, without taking the path of his own spiritualization, self-improvement, transforms nature, this leads to a crisis - and environmental and moral.
The flooding of Matera is associated with the Apocalypse. This is a punishment that befalls people for lack of faith, for the loss of their human essence.
The image of Matera grows into a symbol of parting with natural
6. N. Fedorov. Essays. M., 1982, p. 501.
natural life, and with the earth itself.
The origins of spirituality, according to Rasputin: Faith, connection with the family, with mother earth, with that piece of space in the world that he inhabited and of which he became a part.
Rasputin's stories of 1982 continue the study of moral and psychological problems: man's awareness of his place in nature, overcoming internal discord, and comprehension of higher truths.
Key concepts in Rasputin’s concept of man: awareness of one’s human essence, one’s nature, knowledge of the world (Higher truths).
The highest goal of man is the embodiment of the Higher Mind, which will lead to conscious control of nature (“active evolution” by N. Fedorov).
The highest limit of knowledge is conversation (Bakhtin), dialogue with God. According to Rasputin, contact can be made on an irrational basis, when a person manages to “turn off” his “I,” as it were. Tyutchev called this state, when daytime consciousness turns off and a person plunges into “deep inaction,” “all-seeing sleep.” It is in this state that the boy Sanya is in (the story “Live a Century, Love a Century”), when the Highest truths are revealed to him and he joins the life of the Cosmos. The story is based on the myth of initiation.
According to Rasputin, a person then becomes a person when he realizes his life in relation to two starting points: birth and death. The writer associates the birth of personality, man, with this powerful existential discovery.
For a boy, a day spent in the taiga opens up a different world, not like the everyday one, where everything is bright and fresh, where the “beauty” and “completeness” of the world is revealed. He feels as if he saw everything around him for the first time. Another countdown will begin for Sanya. He joined the life of the Cosmos, Nature, felt his kinship with it, the strength of his feelings, capable of “containing” (cognizing) the entire fullness of the world. He is close to solving the mystery.
Rasputin's prose touches on the Highest truths, which cannot be told by reason, but by feeling and emotion. This is how prose makes its way into poetry.
The story "What should I tell the crow?" explores the conflict between the volitional decision and the demand of the soul.
The writer plunges into the hidden levels of mental and spiritual reality. He introduces the reader to the world of his inner life. The reader becomes a witness to the writer’s existential-philosophical self-analysis, learns about the tormenting feeling of discrepancy with himself, about the feeling of his “accident,” internal “homelessness” and “substitution.” A person cannot form an adequate idea of himself, as well as of the world, although he strives for this. The process of personal self-awareness is very difficult; for this you need to “lose your temper.”
The chapter analyzes the state of the hero, who is trying to penetrate the secret of the life of natural elements, to join Eternity, which Rasputin portrays as an invisible road, according to. where voices are heard.
Illuminating the processes of intuitive, subconscious comprehension of existence, Rasputin continues the traditions of turn-of-the-century literature: Vl. Solovyov, L. Andreev, I. Bunin, A. Remizov.
The image of Natasha is associated with Solovyov’s myth about the “Soul of the World” and eternal femininity. It becomes a symbol of divine wisdom: by joining the life of heaven, a person joins the mystery of Being. This is also a symbol of purity, ascent to spiritual truths.
Rasputin's stories contain features of realism and symbolism.
The problem of lack of spirituality in modern literature, the problem of “lost people” is at the center of the story “Fire”.
People deprived of the instinct of the farmer cease to be creators and become dependents, “Arkharovites.” The alien, “unrighteous” world - the village of Sosnovka is opposed to the righteous world - Matera. In a foreign world, everything has been “turned upside down.” The main values are material. In the “unrighteous world” the boundaries between good and evil have become blurred.
Ivan Petrovich struggles with the perverted laws of life. He condemns the "Arkharovites", but he lacks the creativity to
find ways to save them. He does not foresee the possibility of saving these people. He has no hope, and his soul grumbled.
Two main forces drive life: memory, the active influence of the past in its highest values, and creativity, the search for new paths.
Ivan Petrovich lacked creativity. Truly moral creativity is not content with moral judgment, but seeks ways of salvation for “sinners.”
Ivan Petrovich feels “ruined” in himself and only one path has been chosen - to leave the village to live with his son. It is on the threshold of this decision that the fire catches him. At the symbolic level of reading the story, reminiscences arise from the “Apocalypse”, from the picture of the death of the “Whore of Babylon”. But fire, fire, is also a cleansing element. Rasputin's philosophical reflections are in line with the ideas of Russian cosmists, who perceived in the "good news" of Christ its main idea - the idea of \u200b\u200bthe transformation of life, the divine-human work of salvation.
Cosmists destroy the idea that all human efforts in history are doomed. N. Fedorov affirms the idea of the divine-human work of salvation, the joint action of human forces and God’s grace “in restoring the world to the splendor of incorruptibility as it was before the fall.” The outcome of history (catastrophic, judgmental or gracious) depends, according to Fedorov, on man: whether he will follow the will of God or follow the path of evil.
Not a call to a lonely desperate struggle, but a commandment for collective, creative work, the work of transforming the world and oneself - this is the way out that the writer offers; your own hero.
And a fire is not a disaster, not a punishment for sins, but a warning and cleansing at the same time. A symbol of the end of this world - a world of untruth, and the beginning of a new world - a world of truth and beauty.
After the fire, Ivan Petrovich feels relief and emptiness, his soul has been cleansed.
This is a wandering hero. Wandering is a very characteristic Russian phenomenon. The wanderer seeks truth, seeks the Kingdom of God. There is not only physical, but also spiritual wandering. Wandering is the impossibility of settling on anything finite, a striving towards the infinite and eternal.
He too, this “evil man, desperate to find his home,” is obliged to find it again as his natural field.
1naya, cultivating and decorating this land of activity.
In "Fire" the features of Tolstoy's prose can be traced: the initial orientation towards court and lynching, moralism, rationality of the plot, characters, symbolic images and motives.
3 conclusions draw conclusions based on the results.! research.
Moral and philosophical problems are comprehended by 3.Astafiev and.Rasputin!.! in line with the ideas of Russian religious philosophy.
Creating an artistic picture of the world, writers see him as a special person capable of resisting the forces of evil.
Artists find the meaning and purpose of life in the continuation of human life, in creativity.
By the beginning of the 80s, the philosophical principle in the works of writers was intensifying. Their poetics is dominated by symbolic images and mythological motifs.
The significance of the prose of Astafiev and Rasputin lies in their appeal to eternal universal values, in the proclamation of the value of the individual, in the return of the originality of Russia.
Kuzina A.N. The originality of Z. Rasputin's prose of the 80s./DST1U, 1.1., 1993, 12th edition, bibliography. 9 titles Manuscript dep. in 1SHI0N RAS.4 48087.
Kuzina A.N. The moral world of man in the prose of the 80s (Aitmatov, Astafiev, Rasputin).//Collection of scientific works. Abstracts. Blagoveshchensk, BGS, 1991, pp. 74-75. . Kuzina A.N. The evolution of man in the work of "I. Aitmatov.//Collection of scientific works. Abstracts. Blagoveshchensk, BGS, 1992, pp. 38-39.
Kuzina A.N. The concept of personality in the prose of V. Astafiev.//Collection of scientific works. Abstracts. Blagoveshchensk, AISh, 1993, pp. 59-60.
Discipline: Russian language and literature
Kind of work: Essay
Topic: Moral problems in the works of Valentin Grigorievich Rasputin
Municipal educational institution
Secondary school No. 6
them. Ts.L. Kunikova
Moral problems in the works of Valentin Grigorievich Rasputin."
Terentyeva Konstantia.
Teacher-consultant:
Cherkasova Tamara Borisovna.
Tuapse
Introduction_____________________________________________3 pages
Analysis of the story “Money for Maria”________________4 pp.
Analysis of the story “The Deadline”_________________7 p.
Analysis of the story “Live and Remember” __________________ 10 p.
Analysis of the story “Farewell to Matera” ____________ 14 p.
Conclusion_____________________________________________18 p.
Used literature_______________________19 pages.
INTRODUCTION.
If not me
then who is for me?
But if I'm just for myself,
then why me?
M. Gorky.
Famous writer
expressed
interesting thought: s
For a long time, there have been two ways to renew and change life.
revolution,
the second is the path of moral improvement, self-education of the personality of each person.
Who can reach everyone's soul?
The answer is clear: literature. Criticism notes
what is in the works of a series
our writers have long emerged as a new hero, thinking about the meaning of life and morality, looking for this meaning, understanding his responsibility in
Thinking about the problems and vices of society, thinking,
how to correct them, such a hero begins with himself. V. Astafiev wrote:
\"You always have to start with yourself, then you will reach the general,
to national
to universal human problems." Today, it seems to me, the problem of morality is becoming the leading one in modern literature. After all, even if our society is able
go to
market economy
get rich,
wealth cannot replace kindness, decency,
honesty.
On the contrary, all the vices of people can become worse. Among the writers who put moral problems of the individual at the center of their work,
name Ch. Aitmatov, B. Vasilyev,
F.Abramov, V.Astafiev, Yu.Bondarev, V.Belov, I would like to focus my attention on the works of Valentin Rasputin, because in my opinion, in his
works, various human characters and personalities emerge most clearly
solve moral problems in their own way.
Rasputin's stories are an attempt to get to the main and decisive factor in the well-being and state of mind of a modern person. There must be something that exists on top of all kinds of
differences and is important for everyone? The individual, the seemingly isolated, the random reveals in Rasputin its connection with the “whole,” with the “folk,” with the “natural,” although there is room for
The question, what is the “regularity”, is left. Rasputin is driven by the desire to speak about what is necessary, which is ripe, so that it enters the consciousness of society, and perhaps something has shifted and
sharpened it in him, as old Russian literature did and as the books of F. Abramov, V. Bykov, V. Astafiev, V. Belov, S. Zalygin can do today.
Sergei Zalygin wrote that Rasputin’s stories are distinguished by their special “artistic completeness” - completeness and completeness of “complexity”. Be it characters and relationships
heroes, be it the depiction of events - everything from beginning to end retains its complexity and does not replace the logical and emotional simplicity of some final, indisputable conclusions and
explanations. The pressing question in Rasputin’s works is “who is to blame?” does not receive a clear answer. As if in return we realize the impossibility of such an answer; we guess that
all the answers that come to mind are insufficient, unsatisfactory; they will not ease the burden in any way, will not correct anything, will not prevent anything in the future; we remain face to face with the fact that
what happened to that terrible, cruel injustice, and our whole being rebels against it...
I will talk about 4 stories by Rasputin: Money for Maria, the last term, live and remember, farewell to your mother.
MONEY FOR MARIA.
Rasputin's very first story, “Money for Maria.” The plot of the first story is simple...
Pick up fileComposition
What is morality? What is moral choice? Let's look into the explanatory dictionary and find out that morality is the internal, spiritual qualities that guide a person in his life.
In life, every person faces a moral choice, and everyone acts differently, it depends on his spiritual qualities. Likewise, the hero of V. Astafiev’s story “The Horse with a Pink Mane” repeatedly faces a moral choice: he stole the rolls, he deceived his grandmother. He succumbed to an easy life, but his spiritual qualities turned out to be immeasurably higher, his conscience tormented him: “I was tormented at night, tossing and turning on the bed. Sleep did not take me, like a completely confused criminal.” It is clear that the hero repented, but his conscience tormented him even more and he told the truth to his grandmother. Grandma bought him a gingerbread anyway, because she loved him and forgave him, because there is human kindness in the world. His grandmother taught him real lessons of kindness and honesty.
It is precisely this moral choice that characterizes him as a verbal, honest person, capable of good deeds. Only then did the hero understand that a person is loved not for something, but just because.
Let's see what the hero of V. Rasputin's story “French Lessons” did. He also faced a difficult moral choice.
For the first time, he showed himself to be independent, disciplined, he was left alone in a strange city, although he could have gone to his mother in the village, but he chose to study, because he really wanted to learn and was drawn to knowledge. The second terrible test for the boy was hunger. To earn money for food, he started playing chica for money. He played honestly, he wanted to show his abilities, but he was only brutally beaten. The boy did not know that playing for money could not be fair. Only teacher Lydia Mikhailovna tried to help him. She understood him like no one else. She started playing for money with him because she wanted to help him, and
I agreed to this because he did not agree to any other help. She opened the door to a new world for him; there people can trust and help. Now he learned that there is kindness, responsiveness, and love in the world.
It so happened that V. Astafiev and V. Rasputin, many years later, remembered what happened to them in childhood: “We wrote these stories in the hope that the lessons taught to us in due time will fall on the soul of both the small and adult reader.”
