How do you understand the phenomenon of "Oblomovism"? based on the novel by Oblomov (Goncharov I.A.). What is Oblomovism? Oblomovism is a social phenomenon among the Russian nobility

IAGoncharov's novel Oblomov appeared when the serf system more and more revealed its bankruptcy, and the struggle of the advanced strata of Russian society became more and more energetic and irreconcilable.

According to its genre, Oblomov is a socio-psychological novel, which gives a broad generalization in the concept of Oblomovism, depicting the destructive influence of the noble-landlord environment on the human personality.

The image of Oblomov is the greatest artistic generalization of world literature, embodying the typical character traits generated by the Russian patriarchal landlord life. One of the merits of Goncharov is that he reveals the socio-historical reasons for the emergence of such a character as Oblomov. Therefore, in the novel, an important place is occupied by the depiction of those conditions and the environment in which the formation of his hero took place.

All these plans remained just words. Oblomov is used to others acting for him. And therefore his whole life is a gradual fading away of valuable human qualities in him. He himself realizes this and says to Stolz: "... my life began with extinguishing ... From the first minute, when I was conscious of myself, I felt that I was already extinguishing." For even more emphasisthere is a sip of inertia in the new hero, Goncharov also shows those who fought for Oblomov and tried to return him to an effective existence. Stolz tried to bring Oblomov out of the state of dying peace, to include him in life, but nothing came of it, because Ilya Ilyich had grown too tightly to peace. Even Olga Ilyinskaya cannot revive Oblomov and bring him back to life. Olga's love captured and lifted him, but for a very short time. Laziness, fear of troubles and affairs associated with marriage, turn out to be stronger than love, push him to a break and forever plunge into the half-asleep life of the wheat house, which he himself calls a pit.

Oblomov's emotional drama is all the stronger because he understands his spiritual fall. “He painfully felt that there was buried in him, as in a grave, some good, light beginning, maybe now dead, or it was lying like gold in the bowels of the mountain ... But deeply and heavily the treasure was filled with rubbish, superficial rubbish ". Oblomov understands the reasons for his spiritual death, and when Olga asked him: “Why did everything die? .. Who cursed you, Ilya? .. What ruined you? There is no name for this evil ... "-" Yes, "he said, barely audibly ..." Oblomovism! "

Showing the inconsistency of Oblomov in life, Goncharov contrasts him with the intelligent and active Andrei Stolz, Olga Ilyinskaya with her independent strong and decisive nature.

But neither Stolz nor Olga were able to revive Oblomov to life. It is his name that is closely related to the concept of "Oblomovism". N.A. Dobrolyubov in the article "What is Oblomovism?" gave a brilliant and still unsurpassed analysis of the novel. He notes that the social significance of the novel "Oblomov" lies in the fact that it shows Russian life, creates a "modern Russian type" and in one word defines the characteristic phenomenon of the noble-feudal reality. “The word is Oblomovism; it serves as a key to unraveling many phenomena of Russian life. " Dobrolyubov showed that the image of Oblomov is a socio-psychological type that embodies the features of the landowner of the pre-reform period. The state of the nobility gives rise to moral slavery in him: “... the vile habit of receiving satisfaction of his desires not from his own efforts, but from others, developed in him an apathetic immobility and plunged him into a miserable state of moral slavery. This slavery is intertwined with Oblomov's lordship, so they mutually penetrate each other and one is conditioned by the other. " Oblomovs are all those for whom word is at odds with deed, who only wants the best in words and is not able to translate their desire into action.

Dobrolyubov expanded the concept of "Oblomovism". This socio-psychological phenomenon does not disappear with the destruction of the serf system. Its vestiges - inertia, inertia, selfishness, parasitism, laziness, laxity, slovenliness - continue to live. Oblomovism is terrible in that it destroys capable, talented people and turns them into something inert, into pitiful losers. The Oblomovs did not disappear at the end of the 20th century either. She is still alive today.

II. For a general bibliography about Goncharov see the article "Goncharov". Specially about "Oblomov" and O .: Saltykov-Shchedrin ME, Letters 1845-1889, Edited by N. V. Yakovlev, Giz, M. - L., (1925), pp. 10-11; articles by Dobrolyubov, Pisarev, Herzen, Druzhinin, Grigoriev, Merezhkovsky, Eichenwald, Protopopov, Ovsyaniko-Kulikovsky, Ivanov-Razumnik, Pereverzev (see text). Bibliography of Lenin's statements about O .: Development of capitalism in Russia (1899), "Sochin.", Vol. III, pp. 160, 239 (3rd edition); Non-critical criticism (1900), Sochin., Vol. III, p. 496; The Agrarian Program of Russian Social Democracy (1902), Sochin., Vol. V, p. 121; Political agitation and the "class point of view" (1902), Sochin., Volume IV, p. 354; One Step Forward, Two Steps Back (1904), Collected Works, volume VI, pp. 310-311; Party organization and party literature (1905), Sochin., Vol. VIII, p. 388; "You will hear the judgment of a fool ..." (1907), "Sochin.", Volume X, p. 281; Conversation about "cadetism" (1912), "Works", volume XVI, p. 124; Another Campaign on Democracy (1912), Works, vol. XVI, p. 132; On the food tax (1921), "Works", volume XXVI, p. 338; On the international and domestic situation (1922), "Works", volume XXVII, pp. 177, 178, 179; XI Congress of the RCP (b) (1922), "Works", volume XXVII, p. 241; On the new formulation of the work of the SNK and STO (1922), ibid., Pp. 159, 160; Publicist Notes (1922), "Works", v. XXVII, 526 (note; outline of two unwritten chapters); Gorbunov N. P., Memories of Lenin (Lenin about Oblomovism and the selection of people), Partyizdat, Moscow - Leningrad, 1933; an incomplete bibliography of Lenin's statements about Oblomovism is given in the work - Marx, Engels, Lenin and Stalin on art and literature, "Book and Proletarian Revolution", 1933, VIII, 104; A. Zeitlin, Literary quotes from Lenin, Moscow, 1934.

Wikipedia Ozhegov Explanatory Dictionary

Oblomovshchina- a generalized common noun and figurative name for a complex of such personality traits as social passivity, impracticality, laziness, apathy, drowsiness, mental immobility, indecision. Such a name for this complex of features was given by ... ... Fundamentals of Spiritual Culture (Teacher's Encyclopedic Dictionary)

See Goncharov ... Encyclopedic Dictionary of F.A. Brockhaus and I.A. Efron

J. decipher. It is used as a symbol of sluggish indifference to public interests, unwillingness to make any decisions or do any actions, believing that others should do it. Efremova's Explanatory Dictionary. T.F. Efremova. 2000 ... Modern explanatory dictionary of the Russian language by Efremova

Oblomovism, Oblomovism, Oblomovism, Oblomovism, Oblomovism, Oblomovism, Oblomovism, Oblomovism, Oblomovism, Oblomovism, Oblomovism, Oblomovism, Oblomovism (

"As long as there is at least one Russian left, they will remember Oblomov until then." I. S. TURGENEV 1848 - 1848 - the first version of "Oblomov's Dream" March 1849 - March 1849 - the first publication of "Oblomov's Dream" 1852 - 1852 - work interrupted due to travel November 29, 1855 - November 29, 1855 - the first part of the novel is almost completed June - July 1857 - "The Marienbad miracle": the novel is almost completed January - April 1859 - January - April 1859 - the journal "Otechestvennye zapiski" introduces readers to the new the novel by I. A. Goncharov “Without any exaggeration, we can say that at the present moment in all of Russia there is not a single city where they did not read Oblomov, praise Oblomov, or argue about Oblomov - this is how he appreciated the appearance of the novel critic A. V. Druzhinin.

“The story of how the good-natured sloth Oblomov lies and sleeps, and no matter how friendship or love can awaken and raise him, God knows what an important story. But Russian life was reflected in it, a living, modern Russian type appears before us, minted with merciless severity and correctness ... " forever ingrained in our speech. They explained to us a whole range of phenomena of modern society, they presented us with a whole world of ideas, images and details, until recently we were not fully conscious, which appeared to us as if in a fog ... ”A. V. Druzhinin 1859

Plot FEATURES “It is, if you like, really stretched out. In the first part Oblomov lies on the couch: in the second he goes to the Ilyinsky's and falls in love with Olga, and she with him; in the third, she sees that she was mistaken about Oblomov, and they diverge; in the fourth, she marries Stolz, and he marries the mistress of the house where he rents an apartment. That's all. No external events, no obstacles (except perhaps the opening of a bridge across the Neva, which ended Olga's meeting with Oblomov), no extraneous circumstances interfere with the novel. Oblomov's laziness and apathy is the only spring of action in his entire history. " N. A. Dobrolyubov "What is Oblomovism?"

“Almost nothing attracted him from home, and every day he settled more firmly and permanently in his apartment ... He was not accustomed to movement, to life, to the crowds and vanity ...” WHAT DETAILS OF OBLOMOV'S PORTRAIT WOULD YOU NOTE? DOES INTERIOR HELP FOR IMAGE CREATION?

OBLOMOV'S VISITORS 1. "Appearance" of the master. Portrait of a visitor. 2. "Do not come, do not come ... you are from the cold!" 3. Conversation and invitation to Ekateringof. 4. Refusal of Ilya Ilyich. 5. "I have two misfortunes ..." 6. The visitor's refusal to listen to Oblomov. 7. Reflection of the hero about the "unfortunate" visitor. WHAT IS THE GENERAL SCHEME OF ALL VISITS? REMEMBER IN WHICH PRESENTATION THE AUTHOR USED THE SAME TECHNIQUE?

Why am I like this? "(" Oblomov's Dream "part 1, Chapter IX) 1. Restore the composition of the dream: highlight the main thematic parts. 2. Indicate the positive and negative traits of life in Oblomovka. 3. Compare Ilyusha at the age of 7 and at the age of 14: what changes have occurred in the hero and why? 4. Does our attitude towards Oblomov change after reading this chapter?

“The norm of life was ready and taught to them by their parents, and they adopted it, also ready, from grandfather, and grandfather from great-grandfather, with a covenant to observe its integrity and inviolability ... What did they have to think about and what to worry about ...? Nothing is needed: life, like a deceased river, flowed past them ... ”HOW ILYUSHA BECAME Ilya Ilyich

CRITICISTS WRITE “So,“ Oblomov ”is a“ big tale ”. It is not hard to guess that in this case, Oblomov's Dream should rightfully be considered its core. "Sleep" is a figurative and semantic key to understanding the entire work, the ideological and artistic focus of the novel. The reality depicted by Goncharov extends far beyond Oblomovka, but the true capital of the “sleepy kingdom” is undoubtedly the family estate of Ilya Ilyich ... ” will remain in our literature. In my opinion, the dream is nothing more than an attempt by Goncharov himself to understand the essence of Oblomov and Oblomovism. Goncharov, apparently, felt, as, for example, I felt, reading the novel, that Oblomov was dear and sympathetic to him. " A. V. Druzhinin "Oblomov". Roman A.I. Goncharov 1859

Homework Part II Part II Message-presentation of Stolz Message-presentation of Stolz Oblomov and Stolz dispute (chapters 3-4) .Write the theses Oblomov and Stolz dispute (chapters 3-4). Write the theses of the Critic about Stolz. Criticism about Stolz. Oblomov and Olga Oblomov and Olga

The novel by I. A. Goncharov "Oblomov" was published in 1859, at a time when the issue of abolishing serfdom was extremely acute in the country, when Russian society had already fully realized the destructiveness of the existing order. A deep knowledge of life and the accuracy of social analysis of characters allowed the writer to find a surprisingly correct definition of the way of Russian life of that time - Oblomovism.

The action of "Oblomov" covers, at intervals, a period of time from 1819 (when Ilya was 7 years old) to 1856. The novel takes place for eight years, counting its "prehistory" and "posthistory" - thirty-seven years. Until then, no Russian novel had covered such a wide stretch of time. The whole life of a person passed before us. And together with her in "Oblomov" the processes of a large historical period, an entire era of Russian life were revealed. (3)

Goncharov investigated and revealed in artistic images the origin of Oblomovism, its development and destructive influence on the human personality. It was this sociological "monographism" that distinguished "Oblomov" from a number of close to him on the subject of the works of "Childhood" and "Adolescence" by Tolstoy, "Family Chronicle" by Aksakov - and to some extent brought "Oblomov" closer to such works of Shchedrin as "Poshekhonskaya Starina" and especially "Lord Golovlevs". (27)

This novel solves an extensive, universal psychological problem that could arise only in purely Russian, national phenomena, possible only with our way of life, under those historical circumstances that shaped the national character, under the conditions under the influence of which it developed and partly develops to is still our young generation. The author touches upon vital issues and shortcomings of society in order to show the full picture of life as it is, and of a person with his feelings, thoughts and passions. Complete objectivity, calm, dispassionate creativity, the absence of narrow temporal goals and lyrical impulses that violate the clarity and distinctness of the epic narrative - these are the hallmarks of Goncharov's talent. His thought, carried out in the novel, belongs to all centuries and peoples, but is of particular importance for Russian society. The author decided to trace the deadening, destructive influence exerted on a person by mental apathy, lulling, seizing little by little all the forces of the soul, embracing and fettering all the best, human, rational movements and feelings. This apathy is a universal human phenomenon, it is expressed in the most diverse forms and is generated by the most diverse causes; but everywhere in it the terrible question plays the main role: “why live? why work? " - a question to which a person often cannot find a satisfactory answer. This unresolved question, this unsatisfied doubt drains one's strength, ruins one's activity. A person gives up and gives up work, not finding him a goal. One will reject the work with indignation and bile, the other will put it aside quietly and lazily. One will break out of his inaction, be indignant at himself and at people, look for something that could fill the inner emptiness, his apathy will take on a tinge of gloomy despair and will be interspersed with feverish impulses to chaotic activity, but it will remain apathy, therefore which will take away his strength to act, feel and live. In another, indifference to life will be expressed in a softer, colorless form, animal instincts will quietly float to the surface of the soul, higher aspirations will freeze without pain, a person will sink into an easy chair and fall asleep, enjoying his meaningless peace. Instead of life, vegetation will begin and stagnant water will form in a person's soul, which will not be touched by any excitement of the external world, which will not be disturbed by any internal upheaval. In the first case, it is forced apathy. At the same time, we are witnessing a struggle against it, an excess of forces that have asked for action and are slowly extinguished in fruitless attempts. This is Byronism, a disease of strong people. In the second case, we are dealing with submissive apathy, peaceful, smiling, without a desire to get out of inaction. This is Oblomovism, as Goncharov himself called it, a disease, the development of which is facilitated by both Slavic nature and the whole life of our society. It is this kind of apathy, its development that Goncharov described in the novel, showed it with incredible accuracy, tracing it from origins to completion. (one)

The whole plan of the novel is built on this idea so deliberately. There is not a single accident, not a single introductory person, not a single superfluous detail in it. Everything is strictly natural and, meanwhile, quite meaningful, imbued with an idea, there are almost no events and actions. The content of the novel can be told in two or three lines, just as the life of any person who has not experienced strong shocks can be told in a few words. The interest of such a novel, the interest of such a life lies not in the intricate chain of events, but in observing the inner world of a person. This world is always interesting, always attracts attention, especially available for study in quiet moments, when the person who is the subject of our observation is left to himself, does not depend on external events, is not placed in an artificial position arising from a coincidence of circumstances. In such calm moments of life, a person concentrates, collects his thoughts and looks into his inner world. It is then that an unnoticeable, dull internal struggle occurs, thought matures and develops, or a turn to the past occurs, an assessment of one's own actions, one's own personality. Such mysterious minutes, especially dear to the artist, are especially interesting for the enlightened observer. In Goncharov's novel, the inner life of the characters is open before the eyes of the reader. (3)

Ilya Ilyich Oblomov, the hero of the novel, personifies the mental apathy to which Goncharov gave the name Oblomovism. The word Oblomovism will not die in our literature: it is composed so well and so tangibly characterizes one of the essential vices of our Russian life that, in all likelihood, it will penetrate the language from literature and enter into general use (1).

To understand the essence of Oblomovism, to describe the life of Ilya Ilyich, Goncharov skillfully describes at first everything that surrounded the protagonist, the place of his life, his parents, who symbolically act as guides in the novel. (9, 24)

Oblomovka was portrayed by Goncharov with amazing completeness and versatility. He showed the isolation, isolation of this social environment: "their interests were focused on themselves, did not overlap and did not come into contact with anyone else." Oblomovka appeared in front of us in her silence and "calm serenity", so characteristic of this patriarchal backwater. The inhabitants of Oblomovka were characterized by the undivided power of tradition: "The norm of life was ready and taught to them by their parents, and they accepted it, also ready from grandfather, and grandfather from great-grandfather, with a covenant to observe its value and inviolability." Patriarchal Oblomovka is a kingdom of laziness. Here live people whose souls "peacefully, without hindrance, drowned in a soft body" (10)

When analyzing the chapter "Oblomov's Dream", Goncharov's position in relation to the "ideal of calm and inaction", which is how the main character of the novel thinks the existence of Oblomovka residents, is clearly clear. It is not for nothing that in the description of Oblomovka, the images of sleep and death are not only endlessly repeated, but are also equated to each other, because peace and silence serve as characteristics of both "twins", as F.I. Tyutchev called these states of the human soul:

"Everything promises there a deceased long-term life to yellow hair and imperceptible, sleep-like death"

“Everything in the village is quiet and sleepy…. In vain you will click loudly: dead silence will be the answer "

“A dead silence reigned in the house. The hour of general afternoon nap has come. "

"In Oblomovka, everyone rests so soundly and calmly"

Moreover, the symbolic designations of life and death often clash in the context:

"Everything promises a deceased long-term life there"

"Life is like a dead river"

"The three main acts of life - homeland, weddings and funerals"

"Sleep, eternal silence of a sluggish life"

The concepts of life, death, sleep, rest, peace, silence - in essence, do not have independent characteristics, and these states themselves are no different for Oblomovites. "Sleepy Oblomovka is the afterlife, this is the absolute peace of man ...".

Oblomovism, according to Goncharov himself, corrupted not only the landlord class, but also a certain part of the Russian peasants, who were torn away from productive labor. The Oblomovs' servants inevitably became a kind of bobaks - that was exactly the way of life of Zakhar. Zakhar is the same inert person like Oblomov, but if in the former this trait is dramatic, then here it became only comic: Zakhar's consciousness did not at all suffer from inertia. Everything that Oblomova is clothed in the poetic attire of "dreams" appeared at Zakhar in all her prosaic nudity

However, a comprehensive display of Oblomovka was not a goal, but a means. In the center of his attention was the fate of a boy brought up by this well-fed and inert environment. Goncharov's novel amazes us with the depth of penetration into the spiritual world of Ilya Oblomov. With the art of a true psychologist, Goncharov posed the problem of the destructive impact of the reactionary environment on a living and inquisitive child, in whom she, however, brought up anemia, an inability to live and act.

Oblomovka broke the will of the man she had brought up. Oblomov admits this, telling Stolz: “I know everything, I understand everything, but there is no strength and will. Give me your will and mind and guide me (10).

The main task of the author in the novel is to show how a person gradually dies in a person, how unadapted the landowner is, who is not used to doing anything. The main qualities of the kind, dear Ilya Ilyich Oblomov are his inertia, apathy, aversion to any activity. True to the traditions of realism, I.A. Oblomov is a nobleman, he does not have to work for a piece of bread - hundreds of serfs Zakhars work for him on the estate and completely ensure his existence.

This means that he can lie on the couch all day, not because he was tired, but because "this was his normal state." He almost merged with his soft comfortable robe and long wide shoes, which he masterfully fell into the first time, as soon as he dangled his legs from the sofa. (27)

In his youth, Oblomov "was full of all sorts of aspirations, hopes, expected a lot from fate and himself, everything was preparing for some kind of field, for some role." (10) But time passed, and Ilya Ilyich kept getting ready, preparing to start a new life, but did not advance a single step towards any goal. In Moscow, he received a good education, but his head "was like a library, consisting of some pieces of knowledge, scattered in parts." Entering the service, which previously seemed to him in the form of some kind of family occupation, he did not expect that life would immediately be divided for him into two halves, one of which would consist of work and boredom, which were synonymous for him, and the other - from peace and peaceful fun. He realized that “at least there must be an earthquake so that a healthy person doesn’t come to the service,” and therefore he soon resigned, then stopped going out into the world and completely shut himself up in the room. If Oblomov recognizes some kind of labor, then only the labor of the soul, since tens of generations of his ancestors “endured labor as a punishment imposed on our forefathers, but they could not love, and where there was a chance, they always got rid of him, finding it possible and due. "

There were moments in Oblomov's life when he thought about the reasons that prompted him to lead such a life, when he asked himself the question: "Why am I like this?" In the culminating chapter of the novel Oblomov's Dream, the writer answers this question. (1, 17)

He creates a picture of a provincial landlord's life and shows how lazy hibernation gradually becomes a normal human condition.

The chapter "Oblomov's Dream" has an independent meaning. In the preface to the novel, literary critic V. I. Kuleshov writes: “Goncharov decided to completely insert the previously published“ Oblomov's Dream ”, giving it a kind of symbolic meaning in the overall composition. As part of the Oblomov novel, this early essay began to play the role of a preliminary story, an important message about the hero's childhood ... The reader receives important information, thanks to which upbringing the hero of the novel became a lazy person. Since lazy hibernation became "the hero's lifestyle and more than once dreams appeared to him, dreams that carried him into the world of dreams, imaginary kingdoms, then Oblomov's Dream turned out to be natural for him." His unique presence with a special title in the composition of the novel acquired a certain symbolic meaning, giving the reader the opportunity to realize where and in what exactly this life “broke off”. But that's not all that the great episode includes.

From a medical point of view, such long and clear dreams do not exist, and Goncharov did not have the task of describing a real dream. Here a dream is a dream, it is conditional, it is also logically built.

Chapter IX of the novel entitled "Oblomov's Dream" shows the idyll of childhood. Childhood is a special page of Russian classical literature, heartfelt, poetic; S. T. Aksakov, L. N. Tolstoy, A. N. Tolstoy, V. V. Nabokov described themselves as the joys and sorrows of a child learning about the world and nature. We can say that the theme of childhood is nostalgic, especially for Nabokov, for whom childhood is also a lost homeland that he carries within himself.

In a dream, Oblomov is transferred to the estate of his parents Oblomovka, "to a blessed corner of the earth" where there is "no sea, no high mountains, rocks, abysses, no dense forests - there is nothing grandiose, wild and gloomy." We are faced with an idyllic picture, a series of beautiful landscapes. “The annual circle is being performed there correctly and calmly. Deep silence lies in the fields. Silence and calmness of life also reign in the customs of people in that land, ”writes Goncharov. Oblomov sees himself as a little boy, seeking to look into the unknown, ask more questions and get answers to them. But only taking care of food becomes the first and main life concern in Oblomovka. And the rest of the time is occupied by "some all-consuming, nothing invincible dream", which Goncharov makes a symbol characterizing people like Oblomov, and which he calls "a true likeness of death." From childhood, Ilya was accustomed to the fact that he should not do anything, that for any work there is "Vaska, Vanka, Zakharka", and at some point he himself realized that this is "much quieter." That is why all the “seeking manifestations of power” in Ilyusha “turned inward and nickle, fading”. Such a life deprived the hero of the novel of any initiative and gradually turned him into a slave to his position, his habits, and even a slave to his servant Zakhar.

Ilyusha Oblomov has everything that is characteristic of a normal child: liveliness, curiosity. “He wants a passion to run up the hanging gallery around the whole house ...” “With joyful amazement, as if for the first time, he looked around and ran around the parental house ...” “His child's mind observes all the phenomena taking place in front of him; they sink deep into his soul, then they grow and ripen with him. " And the nanny? Be sure to have a nanny who tells fairy tales. And here are the significant words: "... his fairy tale has mixed with life, and he unconsciously grieves at times, why a fairy tale is not life, and life is not a fairy tale." Here, in childhood, everything that will remain with him until his death has already been laid.

The idyll of local life, peace, sweet sleep, frozen life, sleep of all Oblomovka ... How was life in Oblomovka understood? “Kind people understood it only as the ideal of peace and inaction, disturbed at times by various troubles, such as diseases, losses, quarrels and, among other things, work. They endured labor as a punishment imposed on our forefathers, but they could not love ... ”And death here was, as it were, an imperceptible transition from the state of sleep to eternal sleep. But there is in this idyll and endless charm.

"The annual circle was performed there correctly and calmly." Nature itself, soft, calm, where there are no mountains, but there are hills, smoothly turning into a plain, embodies "deep silence and peace." "Silence and equanimity reign in the mores of people." In all this there is both joy and ... death. No matter how much charm and poetry these paintings may conceal, they are about frozen time.

The adult Ilya Ilyich Oblomov would like to live in this frozen time. He sighs heavily when his "life gets it."

Oblomov's dream plays an important compositional role in the novel. Starting from Chapter II, Goncharov brings visitors to Oblomov's apartment. Volkov, a narcissistic dandy who needs to get “ten places”. “To ten places in one day - unfortunate! - thought Oblomov. - And this is life! .. Where is the man here? What does it disintegrate and crumble into? " And Oblomov rejoices, "turning over on his back that he does not have such empty desires and thoughts that he does not stick around, but lies here, preserving his human dignity and his peace." The next visitor is Sudbinsky, a former colleague of Oblomov who has made a career. "Stuck, dear friend, stuck up to his ears ... And he will go out into the people, in time, he will turn about affairs and grabs the ranks ... And how little a person needs here: his mind, will, feelings ..." Then comes the writer Penkin. Oblomov's conclusion after Penkin left: “Yes, write everything, waste your thought, soul on trifles ... to trade with the mind and imagination ... do not know the rest ... When to stop and rest? Unhappy!" A person with no properties comes, no one even knows his surname for sure: either Ivanov, or Vasiliev, or Alekseev, who is also fussing, all calling Oblomov somewhere. Finally, Ilya Ilyich's fellow countryman, Tarantiev, appears, a personality no less vain than the others. He is a master at speaking, he makes a lot of noise, but he is not enough for the job.

A doctor comes to visit and gives practical advice to Oblomov: move more, walk "eight hours a day." After all, Ilya Ilyich has already begun early obesity.

Not accepting all this empty activity (pursuit of a career, money, social entertainment), Oblomov exposes himself to a "secret confession" and comes to the conclusion that "some secret enemy laid a heavy hand on him at the beginning of the journey ...". He ended up thinking that "sleep stopped the slow and lazy stream of his thoughts."

Oblomov's Dream explains why the path of his visitors is unacceptable for Ilya Ilyich. Sleep separates these visits from the arrival of Stolz, who played a huge role in Oblomov's life.

With difficulty, at the beginning of the fifth, Oblomov comes out of sleep, and then, like a fresh wind from outside, Stolz bursts in. He has nothing to do with former visitors. Stolz is honest, smart, active. He sincerely wants to bring Oblomov out of hibernation. But it turned out that childhood friend Stolz also does not know the true purpose of life, and his activity is largely mechanical. Oblomov, in fact, realizing that Stolz sincerely wants to help him, turns out to be unable to join life, go his own way, and Stolz's activities are not for him. However, the arrival of Stolz brought Oblomov out of immobility, as if giving him a chance. Oblomov seemed to come to life when he fell in love with Olga. But even here he passed.

Oblomov's days are ending on Vasilievsky Island near Pshenitsyna. This is also a kind of Oblomovka, but without a sense of the poetry of childhood, nature, and the expectation of a miracle. Almost imperceptibly, our hero goes into his eternal sleep.

What is the reason that Oblomov's capabilities did not materialize, internal forces were left without use? Of course, it is rooted in Oblomovka. Oblomov's Dream explains why he did not want and could not follow the path of the early visitors or the path of Stolz: Ilya Ilyich had neither a definite goal, nor the energy for its implementation. Thus, Oblomov's dream is, as it were, the focus of the novel.

In his article "What is Oblomovism?" NA Dobrolyubov wrote "Oblomov is not a dull apathetic figure without aspirations and feelings, but a man who is also looking for something in life, thinking about something." (17) He is endowed with many positive qualities, and he is not stupid. There is a sad truth in his judgments - also a consequence of Russian life. What are all these Sudbinskys, Volkins, Penkovs striving for? Indeed, is it worth getting up from the sofa for the sake of that petty fuss that his former comrades are busy with?

Dobrolyubov saw a deep social content in the extremely simple plot of Oblomov, which did not shine with any external effects. He wrote: “Apparently, Goncharov chose not a wide area for his own. The story of how the good-natured person lies and sleeps the good-natured sloth Oblomov, and no matter how friendship or love can awaken and raise him, God knows what an important story. But it reflects Russian life, it shows us a living, modern Russian type, minted with merciless severity and truthfulness; it expressed a new word of our social development, pronounced clearly and firmly, without despair and without childish hopes, but with a full consciousness of the truth. This word - "Oblomovism", serves as a key to unraveling many phenomena of Russian life, and it gives Goncharov's novel much more social significance than all our accusatory stories have. In Oblomov's type and in all this "Oblomovism" we see something more than just a successful creation of a strong talent; we find in him a work of Russian life, a sign of the times. " (17)

Turning to the image of Oblomov, Dobrolyubov shrewdly saw the source of his life drama, partly in Oblomov's external position, and partly "in the image of his mental and moral development." Dobrolyubov saw in Oblomov an image of those “imaginary-talented natures” whom they had previously admired “before they covered themselves with different robes, adorned themselves with different hairstyles, and attracted them with different talents. But now Oblomov appears before us, exposed, as he is, silent, brought from a beautiful pedestal to a soft sofa, covered only with a spacious robe instead of a mantle. The question is what does he do? What is the meaning and purpose of his life? - put directly and clearly, not clogged with any side questions. " (27)

Oblomov was ruined by serfdom, lordly upbringing and the whole system of Russian landlord life, which slowly but surely cut this man out of life, turned him into a "warehouse filled up with all sorts of rubbish." (eighteen)

The antipode of Obolomov is Andrei Ivanovich Stolts. He was introduced into the novel to emphasize the character of Oblomov, to show their difference from each other, without him the picture of Oblomovism would not be complete, therefore we will not bypass Stolz.

Andrei Ivanovich Stolz is such a person who was still very few in that society. He was not spoiled by home education, from a young age he began to use reasonable freedom, learned life early and was able to bring solid theoretical knowledge into practical activity.

The elaboration of convictions, firmness of will, a critical view of people and life, as well as faith in truth and goodness, respect for everything beautiful and sublime - these are the main character traits of Stolz.

It was after analyzing the two heroes of the novel that we saw a clear difference.

In conclusion of this part of the diploma, I would like to summarize what Oblomovism is all the same, what is its place in the work of Goncharov and the life of a Russian.

Let us turn to the words of Gorky, who wrote that the generalizing power of the image created by Goncharov is enormous "... in the person of Oblomov we have before us the most truthful image of the nobility" (16). Oblomovtsy are not only the petty provincial nobility, they are all the Russian nobility of that time, which was going through a process of deep social and moral crisis. Oblomov is the broadest image in its range, embracing the entire noble-landlord class, a synthesis of the most essential features of his psyche and, above all, deep inertia, convinced baibakism. In Oblomov's fate, the process of degradation, degeneration of the serf system with its characteristic features of savagery and stagnation was shown with exhaustive completeness. Oblomov is the personification of the entire landowner way of life on the eve of the 60s.

The novel by I. A. Goncharov "Oblomov" was published in 1859, at a time when the issue of abolishing serfdom was extremely acute in the country, when Russian society had already fully realized the destructiveness of the existing order. A deep knowledge of life and the accuracy of social analysis of characters allowed the writer to find a surprisingly correct definition of the way of Russian life of that time - "Oblomovism".
The main task of the author in the novel is to show how a person gradually dies in a person, how unadapted the landowner is, who is not used to doing anything. The main qualities of the kind, dear Ilya Ilyich Oblomov are his inertia, apathy, aversion to any activity. True to the traditions of realism, I.A. Oblomov is a nobleman, he does not have to work for a piece of bread - hundreds of serfs Zakhars work for him on the estate and completely ensure his existence. This means that he can lie on the couch all day, not because he was tired, but because "that was his normal state." He almost merged with his soft comfortable robe and long wide shoes, which he masterfully fell into the first time, as soon as he dangled his legs from the sofa.
In his youth, Oblomov "was full of all sorts of aspirations, hopes, expected a lot from fate and himself, everything was preparing for some kind of field, for some role." But time passed, and Ilya Ilyich kept getting ready, preparing to start a new life, but did not advance a single step towards any goal. In Moscow, he received a good education, but his head "was like a library, consisting of some pieces of knowledge, scattered in parts." Entering the service, which previously seemed to him in the form of some kind of family occupation, he did not expect that life would immediately be divided for him into two halves, one of which would consist of work and boredom, which were synonymous for him, and the other - from peace and peaceful fun. He realized that “at least there must be an earthquake so that a healthy person doesn’t come to the service,” and therefore he soon resigned, then stopped going out into the world and completely shut himself up in the room. If Oblomov recognizes some kind of labor, then only the labor of the soul, since tens of generations of his ancestors “endured labor as a punishment imposed on our forefathers, but they could not love, and where there was a chance, they always got rid of him, finding it possible and due. "
There were moments in Oblomov's life when he thought about the reasons that prompted him to lead such a life, when he asked himself the question: "Why am I like this?" In the culminating chapter of the novel Oblomov's Dream, the writer answers this question. He creates a picture of a provincial landlord's life and shows how lazy hibernation gradually becomes a normal human condition.
In a dream, Oblomov is transferred to the estate of his parents Oblomovka, "to a blessed corner of the earth", where there is "no sea, no high mountains, rocks, abysses, no dense forests - there is nothing grandiose, wild and gloomy." We are faced with an idyllic picture, a series of beautiful landscapes. “The annual circle is being performed there correctly and calmly. Deep silence lies in the fields. Silence and calmness of life also reign in the morals of people in that land, ”writes I. A. Goncharov. Oblomov sees himself as a little boy, seeking to look into the unknown, ask more questions and get answers to them. But only taking care of food becomes the first and main life concern in Oblomovka. And the rest of the time it takes "some
an all-consuming, unconquerable dream ", which IA Goncharov makes a symbol characterizing people like Oblomov, and which he calls" a true likeness of death. " From childhood, Ilya was accustomed to the fact that he should not do anything, that for any work there is "Vaska, Vanka, Zakharka", and at some point he himself realized that this is "much quieter." That is why all the “seeking manifestations of power” in Ilyusha “turned inward and nickle, fading”. Such a life deprived the hero of the novel of any initiative and gradually turned him into a slave to his position, his habits, and even a slave to his servant Zakhar.
In his article "What is Oblomovism?" NA Dobrolyubov wrote: "Oblomov is not a dull apathetic figure without aspirations and feelings, but a man who is also looking for something in life, thinking about something." He is endowed with many positive qualities, and he is not stupid either. There is a sad truth in his judgments - also a consequence of Russian life. What are all these Sudbinskys, Volkins, Penkovs striving for? Indeed, is it worth getting up from the sofa for the sake of that petty fuss that his former comrades are busy with?
In the spirit of the tradition created by Russian writers, I.A.Goncharov subjects his hero to the greatest test - the test of love. Feeling for Olga Ilyinskaya, a girl of great spiritual strength, could revive Oblomov. But I. A. Goncharov is a realist, and he cannot show the happy ending of the novel. “Why did everything die? Who cursed you, Ilya? What killed you? " - Olga tries to understand bitterly. And the writer gives an answer to these questions, having precisely defined the name of this evil - Oblomovism. And not only Ilya Ilyich became her victim. "Our name is legion!" he says to Stolz. And indeed, struck by the "Oblomovism", almost all the heroes of the novel became its victims: Zakhar and Agafya Pshenitsyna, and Stolz, and Olga.
The greatest merit of I. A. Goncharov is that he surprisingly accurately portrayed the disease that struck Russian society in the mid-19th century, which N. A. Dobrolyubov characterized as “the inability to actively want something,” and pointed out the social reasons for this phenomenon.