Who lives well in Russia problematic issues. Moral problems in the poem of Nekrasov who live well in Russia. The history of the creation of the poem

In the center of Nekrasov's poem "Who Lives Well in Russia" is an image of the life of post-reform Russia. Nekrasov worked on the poem for 20 years, collecting material for it “by word”. It embraces the life of the people of the then Russia unusually broadly. Nekrasov strove to portray in the poem representatives of all social strata - from a poor peasant to a tsar. Unfortunately, the poem was never finished. This was prevented by the death of the author. The main question of the work is clearly posed already in the title of the poem - who lives well in Russia? This question is about happiness, prosperity, human lot, destiny. The thought of the burdensome lot of the peasant, of peasant ruin runs through the entire poem. The position of the peasantry is clearly illustrated by the name of the places where the peasants come from, the truth-telling peasants: Terpigorev uyezd, Empty volost, villages: Zaplatovo, Dyryavino, Razutovo, Znobishino, Gorelovo, Neyelovo. Having asked themselves the question of finding a happy, prosperous person in Russia, the peasants-truth-seekers set off on their way. They meet different people. The most memorable, distinctive personalities are the peasant woman Matryona Timofeevna, the hero Savely, Ermil Girin, Agap Petrov, Yakim Nagoy. Despite the troubles that haunted them, they retained spiritual nobility, humanity, the ability for goodness and self-sacrifice. Nekrasov's work is full of pictures of national grief. The poet is very concerned about the fate of the peasant woman. Her share is shown by Nekrasov in the fate of Matryona Timofeevna Korchagina:

Matryona Timofeevna

A dignified woman

Wide and dense

About thirty years old.

Beautiful: hair with gray,

Eyes are large, stern,

The richest eyelashes

Severe and dark

She is wearing a white shirt,

Yes, a short sundress,

Yes sickle over my shoulder ...

Matryona Timofeevna has to go through a lot: overwork, and hunger, and humiliation of her husband's relatives, and the death of her firstborn ... It is clear that all these trials changed Matryona Timofeevna. She says to herself as well: “I have a downcast head, I wear an angry heart ...”, and compares a woman's fate with three loops of silk of white, red and black. She concludes her reflections with a bitter conclusion: "You started it not business - to look for a happy woman among the women!" Speaking about the bitter fate of women, Nekrasov never ceases to admire the amazing spiritual qualities of a Russian woman, her will, self-esteem, pride, not crushed by the hardest living conditions.

A special place in the poem is given to the image of the peasant Savely, the “bogatyr of the Svyatoiussky”, “the warrior of the homespun”, who personifies the gigantic strength and resilience of the people, the incitement of a rebellious spirit in it. In the episode of the riot, when the peasants, who had been holding back their hatred for years, led by Savely, pushed the landlord Vogel into the pit, not only the strength of the people's anger, but also the patience of the people, the disorganization of their protest was shown with remarkable clarity. Savely is endowed with the features of the legendary heroes of Russian epics - heroes. About Savelya Matryona Timofeevna tells the pilgrims: "He was also a lucky man." Savely's happiness lies in the love of freedom, in the understanding of the need for an active struggle of the people, who can achieve a “free”, happy life only through active resistance and action.

Proceeding from the moral ideals of the people, relying on the experience of the liberation struggle, the poet creates images of “new people” - people from the peasant environment who have become fighters for the happiness of the poor. This is Yermil Girin. He earned honor and love by strict truth, intelligence and kindness. But Yermil's fate was not always favorable and kind to him. He ended up in prison when the “frightened province, Terpigorev district, Nedykhaniev district, the village of Stolbnyaki” rebelled. The suppressors of the riot, knowing that the people would listen to Yermil, called him to admonish the rebellious peasants. But Girin, being the protector of the peasants, does not call them to humility, for which he is punished.

In his work, the author shows not only strong-willed and strong peasants, but also those whose hearts could not resist the corrupting influence of slavery. In the chapter "The Last One" we see the lackey Ipat, who does not even want to hear about the will. He remembers his "prince", and calls himself "the last slave." Nekrasov gives Ipat a well-aimed and evil assessment: “sensitive lackey”. We see the same slave in the image of Jacob the faithful, an exemplary servant:

Only Jacob had joy

Groom the gentleman, take care, please ...

All his life he forgave the master of insults, bullying, but when Mr. Polivanov handed over his faithful servant's nephew to the soldier, having coveted his bride, Yakov could not stand it and took revenge on the master with his own death.

It turns out that even morally mutilated slaves, taken to the extreme, are capable of protest. The entire poem is imbued with a sense of the inevitable and imminent death of a system based on slavish obedience.

The approach of this death is felt especially clearly in the last part of the poem - "A Feast for the Whole World." The author's hopes are associated with the image of an intellectual from the people of Grigory Dobrosklonov. Nekrasov did not manage to complete this part, but nevertheless the image of Grigory turned out to be holistic and strong. Grisha is a typical commoner, the son of a farm laborer and a half-impoverished deacon. He chooses the path of conscious revolutionary struggle, which seems to him the only possible way for the people to find freedom and happiness. Grisha's happiness lies in the struggle for a happy future for the people, for "every peasant to live freely and merrily in all holy Russia." In the image of Grigory Dobrosklonov, Nekrasov presented to the readers the typical character traits of an advanced person of his time.

In his epic poem, Nekrasov poses the most important ethical problems: about the meaning of life, about conscience, about truth, about duty, about happiness. One of these problems directly arises from the question formulated in the title of the poem. What does it mean to live well? What is true happiness?

The heroes of the poem understand happiness in different ways. From the point of view of the priest, this is "peace, wealth, honor." According to the landowner, happiness is an idle, well-fed, cheerful life, unlimited power. On the road leading to wealth, career, power "huge, greedy crowd is going to temptation." But the poet despises such happiness. It does not attract the heroes-truth-seekers either. They see a different path, a different happiness. The happy life of the people for the poet is inseparable from the idea of ​​free labor. A man is happy when he is not bound by slavery.

To the question What problems does Nekrasov pose in the work "Who Lives Well in Russia"? given by the author Mikhail Panasenko the best answer is The poem "Who Lives Well in Russia" is the central and largest work in the work of Nikolai Alekseevich Nekrasov. The work, begun in 1863, took several years to complete. Then the poet was distracted by other topics and finished the poem already mortally ill in 1877, with a bitter consciousness of the incompleteness of his plans: “One thing that I deeply regret is that he did not finish his poem“ Who Lives Well in Russia ”. However, the question of the "incompleteness" of the poem is very controversial and problematic. It is conceived as an epic that can be continued indefinitely, but you can put an end to any part of its path. We will treat the poem as a finished work that poses and solves a philosophical question - the problem of the happiness of the people and the individual.
The central characters connecting all the characters and episodes are seven peasant wanderers: Roman, Demyan, Luka, the Gubin brothers - Ivan and Mitrodor, the old man Pakhom and Prov, who went on a journey no more, no less, how to find out:
Who has fun.
Is it at ease in Russia?
The form of travel helps the poet to show the life of all strata of society in all its diversity and throughout Russia.
- We measured my kingdom, - say the men.
Talking with the priest, the landowner, the peasants from the chapter "Happy", Yermila Girin, our travelers do not find truly happy, content with fate, living in abundance. In general, the concept of "happiness" is quite diverse.
The sexton states:
That happiness is not in pastures.
Not in sables, not in gold,
Not in expensive stones.
- And in what?
“In good spirits! "
The soldier is happy:
That in twenty battles I was, and not killed!
The "Olonchanin stonemason" is happy that he is endowed by nature with heroic strength, and the slave of Prince Peremetyev is "happy" that he is ill with "noble gout." But all this is a rather pathetic excuse of happiness. Yermil Girin stands somewhat closer to the ideal, but He also “stumbled”, using his power over people. And our travelers come to the conclusion that it is necessary to look for a happy one among women.
Matryona Timofeevna's story is full of drama. The life of a “happy” peasant woman is full of losses, grief, and hard work. The words of Matryona Timofeevna's confession are bitter:
Keys to women's happiness,
From our free will
Abandoned, lost
With God himself!
Isn't this a dramatic situation? Can't the peasant wanderers find a truly happy person in the whole world, contented with his life? Our wanderers are depressed. How long will they have to go in search of a happy one? When will they see their families?
Having met Grisha Dobrosklonov, the men understand that they are a truly happy person. But his happiness lies not in wealth, contentment, peace, but in the respect of the people, who sees in Grisha their protector.
Fate prepared for him
Glorious path, loud name
People's defender,
Consumption and Siberia.
During their journey, the pilgrims grew spiritually. Their voice merges with the opinion of the author. That is why they unanimously call the poor and so far unknown Grisha Dobrosklonov happy, in whose image the features of Russian democrats are clearly visible: Chernyshevsky, Belinsky, Dobrolyubov.
The poem ends with a formidable warning:
The host rises - Innumerable!
The strength in it will affect the Enduring!
This army is capable of a lot if people like Grisha Dobrosklonov lead them.

The abolition of serfdom in 1861 caused a wave of contradictions in Russian society. ON. Nekrasov also responded to the controversy "for" and "against" the reform with his poem "Who Lives Well in Russia", which tells about the fate of the peasantry in new Russia.

The history of the creation of the poem

Nekrasov conceived a poem back in the 1850s, when he wanted to tell about everything that he knows about the life of a simple Russian backgammon - about the life of the peasantry. The poet began to work thoroughly on the work in 1863. Death prevented Nekrasov from completing the poem, 4 parts and a prologue were published.

For a long time, researchers of the writer's work could not decide in what sequence the chapters of the poem should be printed, since Nekrasov did not have time to designate their sequence. K. Chukovsky, having thoroughly studied the personal notes of the author, admitted the order that is known to the modern reader.

Genre of the work

"Who lives well in Russia" is classified as a travel poem, the Russian Odyssey, the protocol of the All-Russian peasantry. The author gave his own definition of the genre of the work, in my opinion, the most accurate - an epic poem.

The epic reflects the existence of an entire people at a turning point in its existence - voyts, epidemics, and so on. Nekrasov shows events through the eyes of the people, uses the means of the folk language to make them more expressive.

There are many heroes in the poem, they do not hold separate chapters together, but logically combine the plot into one whole.

Poem issues

The story of the life of the Russian peasantry covers a wide scale of biography. Men in search of happiness travel around Russia in search of happiness, get acquainted with various people: a priest, a landowner, beggars, drunken jokers. Festivities, fairs, country festivities, the severity of labor, death and birth - nothing was hidden from the eyes of the poet.

The main character of the poem has not been identified. Seven traveling peasants, Grisha Dobrosklonov - stands out the most from the rest of the heroes. However, the main character of the work is the people.

The poem reflects the many problems of the Russian people. This is the problem of happiness, the problem of drunkenness and moral decay, sinfulness, freedom, rebellion and tolerance, the collision of the old and the new, the difficult fate of Russian women.

The heroes understand happiness in different ways. The most important thing for the author is the embodiment of happiness in the understanding of Grisha Dobrosklonov. Hence the main idea of ​​the poem grows - true happiness is real only for a person who thinks about the good of the people.

Conclusion

Although the work is unfinished, it is considered integral and self-sufficient in terms of the expressiveness of the author's main idea and his author's position. The problems of the poem are relevant to this day, the poem is interesting to the modern reader, who is attracted by the regularity of events in history and the worldview of the Russian people.

Introduction

"The people are liberated, but are the people happy?" This question, formulated in the poem "Elegy", Nekrasov asked repeatedly. In his final work "Who Lives Well in Russia" the problem of happiness becomes the fundamental problem on which the plot of the poem is based.

Seven men from different villages (the names of these villages - Gorelovo, Neyelovo, etc. make it clear to the reader that they have never seen happiness) set off in search of happiness. In itself, the plot of the search for something is very common and is often found in fairy tales, as well as in hagiographic literature, which often described a long and dangerous journey to the Holy Land. As a result of such a search, the hero acquires a very valuable thing (remember the fabulous that-I don't-know-what), or, in the case of pilgrims, grace. And what will the pilgrims find from Nekrasov's poem? As you know, their search for a happy person will not be crowned with success - either because the author did not manage to finish his poem to the end, or because, due to their spiritual immaturity, they are still not ready to see a truly happy person. To answer this question, let's look at how the problem of happiness is being transformed in the poem "Who Lives Well in Russia".

Evolution of the concept of "happiness" in the minds of the main characters

"Peace, wealth, honor" - this formula of happiness, deduced in the beginning of the poem with the priest, exhaustively describes the understanding of happiness not only for the priest. It conveys an initial, superficial view of the happiness of pilgrims. Peasants who have lived in poverty for many years cannot imagine happiness that would not be supported by material wealth and universal respect. They form the list of possible lucky ones according to their ideas: priest, boyar, landowner, official, minister and tsar. And, although Nekrasov did not have time to realize all his plans in the poem - the chapter where the wanderers would reach the king remained unwritten, but already two from this list - the priest and the landowner, were enough for the men to be disappointed in their initial view for luck.

The stories of a priest and a landowner, met by wanderers on the road, are quite similar to each other. In both, there is sorrow about the past happy, satisfying times, when power and prosperity themselves went into their hands. Now, as shown in the poem, the landowners were taken away everything that constituted their usual way of life: land, obedient slaves, and in return they gave an unclear and even frightening covenant to work. And so the seemingly unshakable happiness dispersed like smoke, leaving only regrets in its place: "... the landowner sobbed."

After hearing these stories, the men abandon their original plan - they begin to understand that real happiness lies in something else. On their way, they come across a peasant fair - a place where many peasants gather. The men decide to look for a happy one among them. The problematic of the poem "Who lives well in Russia" is changing - it becomes important for pilgrims to find not just an abstract happy, but a happy one among the common people.

But none of the recipes for happiness offered by people at the fair - neither the fabulous turnip harvest, nor the opportunity to eat bread to their fill, nor the magic power, nor even the miraculous accident that allowed us to stay alive - convinces our pilgrims. They develop an understanding that happiness cannot depend on material things and simple preservation of life. This is confirmed by the life story of Yermil Girin, told there, at the fair. Yermil always tried to do the truth, and in any position - burgomaster, scribe, and then miller - he enjoyed the love of the people. To some extent, he serves as a harbinger of another hero, Grisha Dobrosklonov, who also devoted his whole life to serving the people. But what was the gratitude for Yermil's actions? You shouldn't consider him happy - they say to the peasants, - Yermil is in prison for interceding for the peasants during the riot ...

The image of happiness as freedom in the poem

A simple peasant woman, Matryona Timofeevna, offers the wanderers a look at the problem of happiness from the other side. Having told them the story of her life, full of hardships and troubles - only then she was happy, as she lived with her parents as a child, - she adds:

"The keys to women's happiness,
From our free will,
Abandoned, lost ... "

Happiness is compared to a thing unattainable for peasants for a long time - a free will, i.e. freedom. Matryona obeyed all her life: her husband, his unkind family, the evil will of the landowners who killed her eldest son and wished to flog her younger son, injustice, because of which her husband was taken into the army. She gets some kind of joy in life only when she decides to rebel against this injustice and goes to ask for her husband. This is when Matryona finds peace of mind:

“Ok, easy,
Clear in the heart "

And this definition of happiness as freedom, apparently, suits the peasants, because already in the next chapter they designate the purpose of their journey as follows:

“We are looking, Uncle Vlas,
Unworn province,
An unplugged parish,
Izbytkova village "

It can be seen that here in the first place is no longer "excess" - wealth, but "immovability", a sign of freedom. The men realized that they would have prosperity after they had the opportunity to independently manage their lives. And here Nekrasov raises another important moral problem - the problem of servitude in the minds of a Russian person. Indeed, at the time of the creation of the poem, the peasants already had freedom - a decree on the abolition of serfdom. But they have yet to learn to live like free people. It is not for nothing that in the chapter "The Last One," many of the Vakhlachans so easily agree to play the role of imaginary serfs - this role is profitable, and, what can we hide, familiar, not forcing us to think about the future. Freedom in words has already been obtained, but the peasants are still standing in front of the landowner, taking off their hats, and he graciously allows them to sit down (chapter "Landowner"). The author shows how dangerous such a pretense is - Agap, allegedly whipped to please the old prince, really dies in the morning, unable to bear the shame:

“The man is raw, special,
The head is unyielding "...

Output

So, as we can see, in the poem "Who Lives Well in Russia" the problematic is rather complex and detailed and cannot be reduced in the final to a simple finding of a happy person. The main problem of the poem is precisely that, as the wandering of the peasants shows, the people are not yet ready to become happy, they do not see the right path. The consciousness of wanderers is gradually changing, and they become able to discern the essence of happiness behind its earthly components, but every person has to go through this path. Therefore, instead of the lucky man at the end of the poem, the figure of the people's protector, Grisha Dobrosklonov, appears. He himself is not from the peasant, but from the spiritual class, which is why he sees so clearly the non-material component of happiness: free, educated, revived from centuries-old slavery, Russia. Grisha is unlikely to be happy on his own: fate is preparing him "consumption and Siberia." But he embodies in the poem "Who Lives Well in Russia" the people's happiness, which has yet to come. Together with the voice of Grisha, singing joyful songs about free Russia, one can hear the convinced voice of Nekrasov himself: when the peasants are free not only in words, but also internally, then each person will be happy as well.

The above thoughts about happiness in Nekrasov's poem will be useful to 10th grade students when preparing an essay on the topic "The Problem of Happiness in the Poem Who Lives Well in Russia".

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The poem "Who Lives Well in Russia" occupies a central place in the work of Nekrasov... It became a kind of artistic result of more than thirty years of work by the author. All the motives of Nekrasov's lyrics are developed in the poem, all the problems that worried him are rethought, his highest artistic achievements are used.

Nekrasov not only created a special genre of social and philosophical poem... He subordinated him to his super task: show an evolving picture of Russia in its past, present and future... Starting to write "hot on the trail", that is, immediately after the reform of 1861 of the year, a poem about a liberating, reborn people, Nekrasov infinitely expanded the original concept. The search for the “lucky ones” in Russia took him from modern times to his origins: the poet seeks to understand not only the results of the abolition of serfdom, but also the very philosophical nature of the concepts of happiness, freedom, honor, peace because outside of this philosophical understanding it is impossible to understand the essence of the present moment and see the future of the people.

The fundamental novelty of the genre explains the fragmentation of the poem, built from internally open chapters. United image-symbol of the road, the poem breaks up into stories, the fate of dozens of people. Each episode itself could become the plot of a song or a story, a legend or a novel. All together, in their unity, they constitute the fate of the Russian people, its historical the path from slavery to freedom... That is why it is only in the last chapter that the image of the “people's protector” Grisha Dobrosklonov appears - the one who will lead people free.

The author's task determined not only genre innovation, but also all the originality of the poetics of the work. Nekrasov has repeatedly addressed in the lyrics to folk motives and images... He builds a poem about folk life entirely on a folklore basis. All the main genres of folklore are "involved" to some extent in "Who Lives Well in Russia": a fairy tale, a song, an epic, a legend

The problematic of the work is based on the correlation of folklore images and specific historical realities. The problem of people's happiness is the ideological center of the work!!!.The images of seven peasant wanderers are a symbolic image of Russia, which has moved away (the work is not finished).

"Who lives well in Russia" - work of critical realism:

A) Historicism(a reflection of the contradictions in the life of peasants during the period of Uniform Russia (see above),

B) Representation of typical characters in typical situations(collective image of seven men, typical images of a priest, landowner, peasants),

C) The distinctive features of Nekrasov's realism- the use of folklore traditions, in which he was a follower of Lermontov and Ostrovsky.

Genre originality: Nekrasov used traditions folk epic, which allowed a number of researchers to interpret the genre "Who Lives Well in Russia" as an epic (Prologue, peasants' journey across Russia, generalized popular view of the world - seven peasants). The poem is characterized by abundant use of genres of folklore: a) Fairy tale (Prologue)

b) Bylina (tradition) - Savely, the bogatyr of the Holy Russian,

c) Song - ritual (wedding, harvesting, crying songs) and labor,

d) Parable (Woman's parable), e) Legend (About two great sinners), f) Proverbs, sayings, riddles.

The poem reflects the contradictions of Russian reality in the post-reform period:

a) Class contradictions (chap. "Landowner", "Last"),

b) Contradictions in the peasant consciousness (on the one hand, the people are a great worker, on the other, a drunken ignorant mass),

c) Contradictions between the high spirituality of the people and ignorance, sluggishness, illiteracy, downtroddenness of the peasants (Nekrasov's dream about the time when the peasant "Belinsky and Gogol will carry from the bazaar"),

d) Contradictions between the strength, the rebellious spirit of the people and humility, long-suffering, obedience (the images of Savely - the bogatyr of the Holy Russia and Yakov the faithful, an exemplary serf).

The image of Grisha Dobrosklonov had as its prototype N.A.Dobrolyubov... The reflection of the evolution of the people's consciousness is associated with the images of seven men who are gradually approaching the truth of Grisha Dobrosklonov from the truth of the priest, Yermila Girin, Matryona Timofeevna, Savely. Nekrasov does not claim that the peasants accepted this truth, but this was not part of the author's tasks.

The poem is written in a “free” language, as close as possible to common speech. Researchers call the verse of the poem "a genius find" by Nekrasov. Free and flexible poetic meter, independence from rhyme opened up the opportunity to generously convey the originality of the national language, preserving all its accuracy, aphorism and special proverbial turns; to organically weave village songs, sayings, lamentations, elements of a folk tale into the fabric of the poem (a magical self-assembled tablecloth treats the wanderers) to skillfully reproduce both the fervent speeches of drunken men at the fair, the expressive monologues of peasant speakers, and the absurdly self-righteous arguments of the petty landowner. scenes full of life and movement, many characteristic faces and figures - all this creates the unique polyphony of Nekrasov's poem, in which the author's voice seems to disappear, and instead of him the voices and speeches of his innumerable characters are heard.

Fabulous motives: in Prolog: social welfare(heroes, fabulous inception "In what year - count, in what year - guess, a part about happiness, everyday elements), magic ( magic items), about Ivan the Fool, about animals( talking bird, a tale of the bird kingdom)

Songs: lyric, social, everyday, ritual, author's Cry

Pagan and Christian beliefs: wedding ceremony - unweaving of braids, ceremony after the wedding - sleigh rides, etc.

Peasant images are divided into 2 types:

Worked on the estate (Ipat, Yakov, Proshka)

Who is in the fields

Psychologically:

Serfs at heart (Klim, Ipat, Yakov the faithful, Yegorka Shutov)

Strive for freedom