Introduction

A lot has been written about the Russian character: notes, observations, essays and thick works; they wrote about him with affection and condemnation, with delight and contempt, condescending and evil - they wrote in different ways and wrote different people. The phrase "Russian character", "Russian soul" is associated in our consciousness with something mysterious, elusive, mysterious and grandiose - and still continues to excite our feelings. Why is this problem still urgent for us? Is it good or bad that we treat her so emotionally and ardently?

National character is the idea of ​​a people about themselves, it is an undoubtedly important element of its national self-awareness, of its aggregate ethnic self. And this idea has a truly fateful significance for its history. Indeed, in the same way as an individual, a people, in the process of its development, forms an idea of ​​itself, forms itself and, in this sense, its future. In addition, the peculiarities of the national character must be taken into account in international communications. For these reasons, the topic of the work seems to be relevant.

"Any social group," writes the prominent Polish sociologist Józef Halasiński, "is a question of representation ... it depends on collective ideas and without them it is impossible even to imagine it." What is a nation? This is a large social group. Ideas about the character of a people are collective beliefs that relate specifically to this group.

The aim of the theoretical part of this work is to study the features of the Russian national character.

Achieving this goal required solving the following tasks:

To reveal the features of the classic Russian character;

Describe the features of the Soviet character;

Consider contemporary Russian character;

Russian national character

Classic Russian character

National character is predominantly a product of the people's survival in certain natural and historical conditions. There are many natural areas in the world, and the diversity of national characters is both the result of the diversity of natural and the guarantee of the survival of humanity as a whole.

National stereotypes have been formed over the centuries and are refined to best suit the environment. The search for the best models of behavior within the people occurs on a competitive basis, although the tactical victory of one model over another does not always lead to the long-term success of the entire nation. The desire to expand the habitat and the number of their own kind is an inalienable accompanying property of any model of behavior. The universal criterion for the strategic success of a national character is the occupied area and the number of carriers of a given national character in comparison with the territory and number of neighboring peoples. Russian culture. Textbook for higher educational institutions. / ed. Ivanchenko N.S. - Rostov-on-Don: Phoenix, 2001 .-- p. 150.

In accordance with this criterion, the Russian model of behavior and the Russian national character were historically on the whole quite adequate to the natural-historical circumstances and in the long term turned out to be more advantageous than the models of behavior of neighboring peoples. A vivid indicator of the success of the Russian model is the distribution area of ​​the Russians (approximately 20 million sq. Km) and their total number (approximately 170 million people - together with representatives of other peoples who are now crumbling down - for example, Ukrainians and Belarusians in Russia).

To express the national character of Russia in one word, this is the North. Russians are a northern people. Restrained, but capable of strong emotions and actions. Savvy, capable of both strenuous hard work (harvesting, war) and prolonged contemplative laziness in winter. With a strong state instinct. Other important traits are willingness to obey, sacrifice, selflessness. There is also individualism (which does not agree with generally accepted clichés, but is actually confirmed by such Russian features as the tendency to enclose the courtyards with a two-meter fence).

The Russian national character has evolved over the centuries under the influence of many factors. Some of them are obvious to everyone: the influence of Christianity and Byzantine culture, the growth of the Russian state and interaction with other ethnic groups, Russia's intermediate position between Europe and Asia. Ultimately, it all comes down to religion, history and geography. Less often they talk about heredity, about "genetic Russians", but this question is too slippery, since it is not even clear who should be considered as such. There has long been an opinion that modern Russians are called a mixture of Finno-Ugrians, Tatars and Slavs. Shapovalov V.F. Russia: from classics to modern times. - M .: TD "GRAND", 2002. - p. 113.

Nevertheless, it seems obvious that each nation has many features inherent only to it and distinguishing it from other ethnic groups. You can approach this issue from the point of view of modern sciences, for example, ethnology. But even there there is no consensus on what "ethnos" is. Moreover, it is not even in the everyday consciousness of our compatriots. Therefore, it would be interesting to understand how we ourselves see ourselves, and why this particular point of view came to our liking.

Everything that Russia has achieved (territory, victories in wars, successes in resolving the challenges of the time, technological achievements), Russia owes precisely to the Russian national character, which itself pushed out nuggets from its thickness, and on which, like on nutritious humus, the talents of representatives of other ethnic groups grew ... Russia collapsed - and when a new Khachaturian is born on the Armenian land, it will not be easy for him to grow up to a truly great composer, and his audience will no longer be all-Union, but Armenian. The same applies to the Jews, who from ancient times lived in Central Asia, and in the mountains of the Caucasus, and in the Maghreb countries. But only in European countries with a certain culture and specific national character, their talents were able to fully manifest themselves. Heine's poetry would not have taken place outside Germany, and Levitan's painting outside of Russia.

The Russian national character has been formed for centuries, if not millennia, in the conditions of northern Eurasia. In today's Russia and near it, there are a few peoples, whose typical representatives, it would seem, clearly surpass the modern average Russian in activity, willpower, solidarity, adherence to family values. Nevertheless, it was the Russians, not the Caucasians, Jews, Poles or Turks, who created the state from the Baltic Sea to the Pacific Ocean, and from the Arctic Ocean to the Caucasus Mountains. This paradox can be given two explanations - either the national character is not just the arithmetic sum of the individual characters of all representatives of a given people, or in the past, each individual individual had a completely different will, character, motivation from modern ones.

We stubbornly consider ourselves generous people and indifferent to earthly goods. This, of course, does not mean that we are not interested in money, it is just that they are not in the first place, there is no due respect for them, which, for example, the Americans have. For them, this happens, as Max Weber explained, from the Protestant ethics - you cannot be unsuccessful, successes and failures indicate what fate God has determined for you in life and after death. A believer should succeed in everything, because God is with him and the prosperity of business is the best proof of this. But the profit received also cannot be squandered, you need to invest again in the business, work and live modestly. You need to take care not only of a steady income for yourself and your family, but also of the prosperity of the religious community as a whole. Because a rich person is a shepherd for the community.

With us, the opposite is true. If a person gets richer, then obviously not from excessive righteousness. Yes, and wealth is understood as inherited by chance, and even more often fraud, and therefore the one who lives luxuriously and spends a lot is considered rich. That is, it is primarily a consumer of goods, not a producer. A good person cannot be rich, because you cannot earn much by honest labor, and if this happens, it will still be taken away, so there is no point in being zealous in work. In addition to all these completely mundane arguments, we have another powerful justification in the form of Orthodoxy, which has always preached poverty as a life guide. Righteousness and poverty are almost synonymous for a Russian person. And the extreme form of poverty - begging - is one of the models of Christian behavior that frees one from property, humbles pride, teaches one to asceticism, thereby bringing a beggar closer to a monk. Begging was all the more interpreted as a form of righteous life if they became beggars deliberately, distributing their property on religious grounds. Barskaya N.A. Plots and images of the Russian national character. - M .: "Education", 2000. - p. 69.

The poor have always been treated tolerantly in Russia, with sympathy and participation. It was considered a sin to drive out a beggar, and to give alms was a good and godly deed. This was partly because no one could have a guarantee that he would not be in the same position. "From prison, but do not renounce your wallet." But this is not the only reason. The stories were very widespread, how the Lord God Himself walks among people under the guise of a beggar.

Until the 18th century, ancient Russian princes and kings arranged special tables for beggars in their chambers during weddings, big holidays and on memorial days, which amazed foreigners.

An even more respectful attitude was towards the holy fools. They were not considered simply "insane". In their words and behavior, they always tried to see prophecies, or at least what the others did not dare to say. It is possible that such an attitude towards the poor and the holy fools came to us from the traditions of Greek Christianity. As you know, in Greece, long before Christians, there were philosophical schools that preached a similar lifestyle (cynics).

Another trait constantly attributed to Russians is natural laziness. Although it seems to me that it would be wiser to talk about the habit of "not sticking out", about the lack of initiative and desire to achieve more. There are many reasons for this. One of them is a difficult relationship with the state, from which they traditionally expect some kind of trick, such as the withdrawal of surplus from the peasants during the civil war. The conclusion is simple: no matter how much you work, you still sit on the beans.

Another reason is the communal organization of the life of the Russian peasantry. Stolypin tried to break this way of life, but the result was rather negative, and those who were still able to separate from the world and put their economy on their feet were later destroyed by the Bolsheviks. The community turned out to be the most tenacious form of social structure, although not the most productive. Everyone knows such features of the collective farm system of management as lack of initiative, leveling, and careless attitude to the results of their own labor. And favorite: "Everything around the people, everything around mine."

Individualism in all forms in Soviet times was eradicated in every possible way. There were even taxes that made it difficult to plant fruit trees on your own plot - everything should be common. The self-employed person has always been the target of attacks from the community, and there are still cases of setting fire to farms.

Everyone knows that in Russia they have always stolen everything, and they took bribes and cheated. And by no means always and not everyone condemned it, condemned it, but more often only by the injured party. The rest considered it to be a manifestation of business ingenuity, like "If you don't cheat, you won't sell." In general, a double standard is characteristic of the self-consciousness of any nation. Fraud is considered a good deed if it benefits “ours” and to the detriment of “others”. For example, Tsar Ivan III cheated often and openly, but was considered wise and kind, because he did it for the Russian land and his own treasury.

Bribery of officials even now smacks of memories of those long-forgotten times when there were "feeding" - the official was paid not by the state, but by those whose lands he controls. Everything was clear and fair: an official works for those who feed him, and they work for him. Whoever feeds better gets more. But as soon as the state intervened, the whole logic of this process collapsed. They began to pay from the treasury.

Of course, it is difficult to get around such a well-known trait of a Russian person as drunkenness. Vodka has become almost synonymous with Russia. But what is interesting, the first place in the soldering of the Russian people has always belonged to the state. It was it that owned the monopoly on drinking establishments and the liquor trade, and this business was extremely profitable. But still, they drank little before Soviet times. Mostly on holidays, but when they went to the fair. In the villages, drunkenness was considered a shame, and was a distinctive feature of only the lowest social stratum.

Another distinguishing feature of us is confidence in our own peacefulness. Everyone around us attacks, offends, oppresses and takes advantage of our kindness. However, the question remains somewhat unclear: how did the state, which had a very small territory in the 10th century, manage to occupy the 16th part of the land without being a warlike people. Another thing is that, by annexing any territory, we did not cut out the local population at the root, but simply endowed it with equal rights with the Russian peasantry, which was, in general, tantamount to slavery.

Much has been said about the obedience and patience of the Russian people, especially the peasants. Some associate this with the invasion of the Mongols, who broke the freedom-loving spirit of the Russian people so much that we still feel the echoes of the yoke. Then Ivan the Terrible completed the matter with his senseless and merciless oprichnina. Not the least role was played by the vast expanses of the Russian land, which always allowed, in extreme cases, to escape to the outskirts to the Cossacks, and from there, as you know, "there is no extradition." So it turned out that instead of fighting for their rights, the people simply fled from the center, rightly deciding that it was easier to fight with neighbors than with their own state.

The God-chosenness of the Russian people is a long-standing topic, especially after we have remained virtually the only Orthodox power that is not under the yoke of Muslims or under the leadership of Catholics. Moscow, as you know, is "the third Rome, and there won't be a fourth."

Russian Russia will die out - and what will replace it will no longer be Russia. Although the territory and infrastructure will remain the same, Russian for some time. But this new Russia will not last long. Northern Eurasia was mastered and rather well equipped by the bearers of the Russian national character, and without them this part of the world will face desolation and the status of the Canadian north above the 55th parallel. Therefore, one of the central tasks of Russia is the preservation, revival and improvement of the Russian national character.

National character is the “spirit” of a people, its deepest manifestations that unite people of a particular nation. It arises historically, as a result of certain stages that a separate mass of people goes through, and the influences that it has experienced.

The main reasons for the formation of a national character, or mentality, are the geographic location of the country, historical circumstances, social conditions, culture and, in fact, the peculiarities of the psychology of this people. The brightest representatives of the national worldview, according to scientists, were G. Skovoroda, T. Shevchenko and M. Gogol. It is in their work that we find the deepest understanding of it.

Ukraine is located on extremely fertile land, so each Ukrainian family could fully support itself and settle separately. Human destiny depended on the earth, so the connection with the earth was strengthened as a guarantee of happiness. The Ukrainian perceived the land as a holy mother, since it was consecrated with the blood of ancestors and defenders. For the nations of farmers, the land was the breadwinner; to beat it unnecessarily was considered the same terrible sin as to beat a mother. The most sacred oath was considered to be eating a lump of earth - a form of communion with the greatest treasure. Rejoicing in working on the land, the Ukrainian sought closeness to nature more than to communicate with people. Large areas of his land brought up in him the worship of life, sun, earth. Having nature as the main way of knowing God, man identified it with the Creator. Such a God united heaven and earth, and so, and the Universe with the people and the individual.

The Ukrainian is an individualist; most of all he valued the freedom of the individual, and above all the freedom of himself. Therefore, he did not found cities, and in general he valued equality and democracy to the extreme: spontaneity (elections in the Zaporozhye Sich) and anarchy, even narrow egoism. It is obvious that the family and, more broadly, the clan is the main social unit of the Ukrainian. The rulers changed every day, the current government is stepping on the throats of the adherents of yesterday, and the Ukrainian readily divided the whole world into “us” and “foes”. In politics, nothing equally depends on me, but in the household I do everything myself. It is interesting that the ideal of the farmers was not the father-hunter and warrior, but the mother-beregin, therefore it was the mother who was the center of many families.

The Ukrainian individualist also personally established relationships with the environment; the Cossack brotherhood notes about it. I am responsible for myself, my family, but no more. The Ukrainian perceived the world not with his mind, but with his heart. Feeling, intuition for him is more important than evidence. He does not ponder, but experiences life, that is why there is so much lyricism, tenderness, sadness in Ukrainian songs. Striving for their own happiness, Ukrainians create wonderful examples of love lyrics. On the example of folklore, we see that, unlike most states, love was almost the main factor in choosing a life partner.

What conclusion will we draw upon examining our national character? First, the special character of Ukrainians is a reality. It differs from the characters of all neighboring peoples. Secondly, our character is neither better nor worse than others. It just exists and has its advantages and disadvantages. Knowing him, researching, respecting and working on strengthening strengths and overcoming shortcomings - this is a work worthy of a modern Ukrainian.

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MINISTRY OF EDUCATION AND SCIENCE OF THE RUSSIAN FEDERATION

ACCADEMIC COLLEGE

LAZAREVIAN CASE

DISCIPLINE: Intercultural communication

TOPIC: Russian national character

folk mentality character fairy tale

1. Russian cultural archetype. Russian mentality. Inertia of mentality: Russian folk tale as a paradigm of consciousness and the cultural code of our time. Russian national character. Antinomies of the Russian soul

1.1 Russian cultural archetype

The nature of Russian culture was greatly influenced by the peculiarities of the nature of Russia. The harsh climate of the Russian plain, forest, rivers, steppes, endless expanses - all this formed the foundations of national culture (the worldview of the people, the nature of their settlement, connections with other lands, the type of economic activity, attitudes towards work, the organization of social life, folklore images, folk philosophy ).

Nature has taught the Russian people to excessively strenuous short-term work. Therefore, no nation could work so hard. The struggle with nature demanded joint efforts from the Russian people. Therefore, they have become stable concepts: the whole world piles on and rush. Nature called people. admiration is an actual attitude. The fatalism of the Russian person was combined with a spontaneously realistic attitude to life.

1.2 Russian mentality

F.I. Tyutchev said about Russia:

You can't understand Russia with your mind,

A common yardstick cannot be measured.

She has a special become -

You can only believe in Russia.

S.N. Bulgakov wrote that the content of the climate (the temperature amplitude in Oymyakon reaches 104 ° C) is probably to blame for the fact that the Russian character is so contradictory, the thirst for absolute freedom and a slave, obedience, religiosity and atheism - these properties of the Russian mentality are incomprehensible to a European , create Russia an aura of mystery, enigma, incomprehensibility. For us, Russia remains an unsolved mystery.

The "natural" calmness, good nature and generosity of the Russians surprisingly coincided with the dogmas of Orthodox Christian morality. Humility in the Russian people and from the church. Christian morality, which for centuries held the whole of Russian statehood, strongly influenced the people's character. Orthodoxy has brought up spirituality, forgiving love, responsiveness, sacrifice, and kindness in the Great Russians. The unity of the Church and the state, the feeling of being not only a citizen of the country, but also a part of a huge cultural community has nurtured in Russians an extraordinary patriotism, reaching the level of sacrificial heroism. A.I. Herzen wrote: "Every Russian recognizes himself as a part of the entire state, realizes his kinship with the entire population."

Dependence of the mentality of the Russian people on natural factors.

The problem of overcoming Russian spaces and distances has always been one of the most important for the Russian people. Even Nicholas I said: "Distances are the misfortune of Russia."

1.3 Inertia of mentality: Russian folk tale as a paradigm of consciousness and the cultural code of our time

A FAIRY TALE IS A LIE, YES THERE IS A HINT ...

Fairy tales in folk life are currently used for fun and pastime. The people do not treat them with such seriousness, which manifests itself in their relationship to the song. Such a difference in attitudes towards these types of oral creativity is expressed by the people themselves in the words: "a fairy tale is a fold, a song is a reality." With these words, the people draw a sharp line between both types of creativity: a fairy tale, in his opinion, is a product of fantasy, a song is a reflection of the past, of what was actually experienced by the people.

Fairy tales very early became a source of fun in our country. In "The Word about the Rich and the Poor" (XII century), it is described how the old Russian rich man amuses himself at the coming sleep: households and servants "stroke his feet ... they hum; This means that already in deep antiquity, what we know from the later era of serfdom in the 18th-19th centuries took place.

But fairy tales, contrary to popular belief, do not constitute a product of pure fantasy: they reflect the life and views of a very ancient origin, but later forgotten by the people. So, in fairy tales, there is a reflection of features that characterize the coarseness of ancient life: cannibalism (Baba Yaga), chopping the body into small parts, taking out the heart and liver, gouging out the eyes, throwing out old people, newborns, the sick and the weak to starvation, execution of convicts with the help of tying them to the tails of horses, set free in the field, burying them alive in the ground, aboveground burial (on high pillars), oaths with the ground.

Namely, as a product of the creativity of very ancient, predominantly pagan times, fairy tales, like other types of oral creativity, are persecuted by the clergy very early. In the XI century, it is forbidden to "play fairy tales, to blame" (to tell funny things), the storytellers of fairy tales, "idle talk", "laughter" are censured. Even in the XII century, it is forbidden to "bayat" fables, etc. In the 17th century, those who "tell unprecedented fairy tales" are condemned. Despite these prohibitions, fairy tales in the mouths of the people have survived, of course, in a modified form, to this day. The meaning of the relationship between people, their different worldview is hidden in fairy tales. In fairy tales, life stories are described with elements of the past. Read fairy tales, reflect on them, and they will help you find the way to naturally acquired freedom, love for yourself, for animals, for the earth, for children ... K.P. Estes.

1.4 Russian national character

National character is a set of the most significant defining features of an ethnos and a nation, by which it is possible to distinguish representatives of one nation from another. A Chinese proverb says, "As is the land and the river, such is the character of man." Each nation has its own special character. Much has been said and written about the secrets of the Russian soul, about the Russian national character. And this is not accidental, because Russia, having a long history, experiencing a lot of suffering, changes, occupying a special geographical position, having absorbed the features of both Western and Eastern civilizations, has the right to be an object of close attention and targeted study. Especially today, at the turn of the third millennium, when in connection with the profound changes that have taken place in Russia, interest in it is growing more and more. The character of the people and the fate of the country are closely interconnected, they are influenced by each other along the entire historical path, therefore, an increased interest in the national character of the Russian people is noticeable. As the Russian proverb says: "Sow character, reap destiny."

The national character is reflected both in fiction, philosophy, journalism, art, and in language. For language is a mirror of culture, it reflects not only the real world surrounding a person, not only the real conditions of his life, but also the social consciousness of the people, their mentality, national character, way of life, traditions, customs, morality, value system, attitude, vision of the world. Therefore, the language should be studied in indissoluble unity with the world and culture of the people speaking the given language. Proverbs and sayings are a reflection of folk wisdom, they store the people's idea of ​​themselves and therefore you can try to comprehend the secrets of the Russian national character through Russian proverbs and sayings.

Limiting the scope of the abstract, I will not list all the features of the Russian people, but will focus only on the typical positive features.

Diligence, giftedness.

Russian people are gifted and hardworking. He has many talents and abilities in almost all areas of social life. He is characterized by observation, theoretical and practical mind, natural ingenuity, ingenuity, creativity. The Russian people are a great worker, creator and creator, they have enriched the world with great cultural achievements. It is difficult to enumerate even a small part of what has become the property of Russia itself.

Love of freedom.

The love of freedom is one of the basic, deep-seated properties of the Russian people. The history of Russia is the history of the struggle of the Russian people for their freedom and independence. For the Russian people, freedom is above all.

Willpower, courage and courage.

Possessing a freedom-loving character, the Russian people repeatedly defeated the invaders and achieved great success in peaceful construction. The proverbs reflect the features of Russian soldiers: "Better death in battle than shame in the ranks", "Either a colonel or a dead man." The same traits are manifested in the lives of peaceful people. "He who does not take risks does not drink champagne" - that the Russian people love to take risks. "Either pan, or gone" - about the determination to undertake something, to take the risk, despite the possible failure, death. Proverbs are also close in meaning: "Either the chest in crosses, or the head in the bushes", "Either in the stirrup with your foot, or in the stump with your head", "Either eat the fish, or run aground."

The proverb "To be afraid of wolves - not to go to the forest" says that there is nothing to get down to business if you are afraid of the upcoming difficulties. And the courageous is always accompanied by good luck: "Luck is the companion of the courageous", "He who dared, he ate."

Patience and resilience.

This is perhaps one of the most characteristic features of the Russian people, which has become literally legendary. Russians seem to have boundless patience, an amazing ability to endure hardships, hardships and suffering. In Russian culture, patience and the ability to endure suffering is the ability to exist, the ability to respond to external circumstances, this is the basis of the personality.

Hospitality, generosity and breadth of nature.

Russian hospitality is well known: "Though not rich, but glad to guests." The best treat is always ready for the guest: "If there is something in the oven, everything is on the table with swords!"

Russian people meet a guest at the doorstep of their home. The custom of presenting guests with bread and salt came from ancient times and is still preserved in Russia. Bread and salt is both a greeting and an expression of cordiality, and a wish to the guest for good and prosperity: "Eat bread and salt, but listen to good people." There is no life without bread, there is no true Russian table.

Responsiveness.

A distinctive feature of the Russian people is its responsiveness, the ability to understand another person, a sensitive attitude to someone else's state of mind, the ability to integrate with the culture of other peoples, to respect it. Amazing ethnic tolerance, as well as an exceptional ability to empathize, the ability to understand and accept other peoples, allowed the Russian nation to create an empire unprecedented in history.

Religiosity.

One of the deepest traits of the Russian character is religiosity. The religious worldview played an important role in the formation of both the nation as a whole and the Russian personality in particular. This characteristic deep feature of the Russian national personality is reflected since ancient times in folklore, in the proverbs: "To live - to serve God", "God's hand is strong", "God's hand is the ruler", "No one can, so God will help", "With God if you go, you will reach the good "- these proverbs say that God is almighty and helps believers in everything.

2. National image of the world and "cosmo - psycho - logos" (G. Gachev). The value system of Russian culture: history and modernity

2.1 National image of the world and "cosmo - psycho - logos" (G. Gachev)

The national image of the world, national integrity is defined through the Cosmo-Psycho-Logos, as a kind of unity of mutually complementary national nature, mentality and mentality. Their correspondence is as follows: "The nature of each country is a text, full of meanings hidden in Mother and. People = spouse of Nature (Nature + Motherland). In the course of labor during History, he unravels the call and covenant of Nature and creates a Culture that is their childbirth. family life. Nature and Culture are in dialogue: both in identity and complementarity; Society and History are called upon to replenish what is not given to the country from nature "(Gachev G. National images of the world. Cosmo - Psycho - Logos. M., 1995 . C.11).

2.2 The value system of Russian culture: history and modernity

Russian culture is undoubtedly a great European culture. It is an independent and distinctive national culture, the keeper of national traditions, values, a reflection of the peculiarities of the national character. Russian culture in the process of its formation and development has experienced the influence of many cultures, absorbed some elements of these cultures, reworked and rethought them, they became part of our culture as its organic component.

Russian culture is neither the culture of the East, nor the culture of the West. We can say that it is an independent type of culture.

The history of Russian culture, its values, role and place in world culture are the subject of thoughts of many people who consider themselves a part of this culture. The concept of "Russian culture" includes the history of the formation and development of the culture of the Old Russian state, individual principalities, multinational state associations - the Moscow state, the Russian Empire, the Soviet Union, and the Russian Federation. Russian culture acts as the main system-forming element of the culture of a multinational state.

Modern culturological knowledge took shape as an awareness of the crisis of culture, the impossibility of harmony between man and nature. There is a refusal to search for rational foundations of this harmony and, accordingly, the destruction of the philosophical procedure of self-awareness and reflection as a method of reconstructing the cultural tradition. The "gaps", "gaps" between nature and culture could not be eliminated on the basis of idealistic historicism. This fact can be viewed both as a failure in the construction of a certain cultural and philosophical theory, and as the collapse of a cultural project still associated with the Enlightenment.

3. Search for Russian national identity. "West" and "East" in the Russian mind. Russia in the dialogue of cultures

3.1 Search for Russian national identity

Today practically all Slavs are engaged in the search for national identity in almost the entire space called the "Slavic world." Russians, Ukrainians, Serbs, Bulgarians and other Slavic peoples declare their aspiration for this with all seriousness and responsibility.

At the same time, the Russians seem to have finally decided on the main course of searches, undertaking to form their renewed identity on the basis of the Slavic idea and Orthodoxy. There is undoubtedly logic in this, a perspective is seen. This is seen as a guarantee of the revival of both the national spirit and the Russian statehood.

3.2 "West" and "East" in the Russian mind. Russia in the dialogue of cultures

In modern science, the East, West, Russia are perceived as the most important socio-cultural formations in the process of historical development. Traditionally, the time of civilization in history is limited to 5-6 millennia, starting with the emergence of developed, technogenic societies in the valleys of large rivers (Sumer, Egypt, China, Indian civilization), which laid the socio-economic, spiritual and cultural foundation of the despotic states of the Ancient East. These and similar medieval societies (Islamic civilization) are most often associated with the idea of ​​the existence in world history of a special entity - the East, opposite to the West (another fundamental form of world sociocultural experience). East and West are opposed in the form of the following oppositions: stability - instability, naturalness - artificiality, slavery - freedom, substantiveness - personality, spirituality - materiality, sensuality - rationality, order - progress, stability - development. In these ideas coming from the philosophy of history, the fact that the East and the West are not primordial, and therefore not universal forms of civilizational and historical existence, was left without attention. Hence the criticism of classical historical theories (especially Eurocentrism, the desire to place the West over the East) in the theories of local civilizations, which fundamentally reject the admissibility of using the concepts of East and West in historical knowledge.

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abstract, added 02/05/2008


Characteristics of Russian folk toys as a special type of Russian folk art. History, symbolism and image. Scythian antiquity and cult toys. Influence of Russian folk toys on the formation of a child's personality. The first samples of nesting dolls.

abstract, added 03/09/2009


Rules of courtesy and greetings in Japan. Japanese national character: main features. The main requirements for clothing. The role of personal contact in establishing business relationships, formal communication with subordinates. Visiting card, souvenirs.

abstract, added 09/14/2010


The principles of dividing cultures into "eastern" and "western". Revival in Europe and the East. Medieval China. Differences in heraldry. Development of typography. Numismatics. The development of the culture of Byzantium.

We are Russians...
What a delight!
A.V. Suvorov

Reflections on the character of the Russian people lead us to the conclusion that the character of the people and the character of the individual do not have a direct correlation. The people are a conciliar, symphonic personality, therefore it is hardly possible to find in every Russian person all the features and properties of the Russian national character. In general, in the Russian character you can see the qualities of Peter the Great, Prince Myshkin, Oblomov and Khlestakov, i.e. both positive and negative properties. There are no peoples on earth with only positive or only negative character traits. In reality, there is a certain relationship between the one and the other. Only in the assessment of some peoples by others does a false idea arise, giving rise to stereotypes and myths that another (not ours) people have, in the main, negative character traits. And, conversely, there is a tendency to attribute all sorts of positive characteristics to a superlative degree to their own people.

The character of the Russian people is often noted for such properties as patience, national steadfastness, conciliarity, generosity, immensity (breadth of soul), talent. BUT. Lossky, in his book The Character of the Russian People, begins his research with such a trait of the Russian character as religiosity. “The main, deepest trait of the character of the Russian people is its religiosity, and the search for absolute goodness associated with it ... which is realizable only in the Kingdom of God, - he writes. - Perfect good without any admixture of evil and imperfections exists in the Kingdom of God because it consists of individuals who fully implement in their behavior two commandments of Jesus Christ: to love God more than oneself and one's neighbor as oneself. Members of the Kingdom of God are completely free from selfishness and therefore they create only absolute values ​​- moral goodness, beauty, knowledge of the truth, goods are indivisible and ineradicable, serving the whole world "[ 1 ].

Lossky puts emphasis on the word "seeking" for absolute good, thus he does not absolutize the properties of the Russian people, but seeks to designate its spiritual aspirations. Therefore, in the history of Russia, thanks to the influence of the great holy ascetics, the ideal of the people was not the mighty, not the rich, but "Holy Russia". Lossky cites I.V. Kireevsky, that in comparison with the businesslike, almost theatrical behavior of Europeans, the humility, calmness, restraint, dignity and inner harmony of people who grew up in the traditions of the Russian Orthodox Church are surprising. Even many generations of Russian atheists, instead of Christian religiosity, showed formal religiosity, a fanatical desire to realize on earth a kind of kingdom of God without God, on the basis of scientific knowledge and universal equality. "Considering Christian religiosity and the search for absolute goodness associated with it as the main property of the Russian people," Lossky wrote, "in the next chapters I will try to explain some other properties of the Russian people in connection with this essential trait of their character." 2 ].

Lossky calls such derivative traits of the Russian character the ability for higher forms of experience, feeling and will (powerful willpower, passion, maximalism), love of freedom, kindness, talent, messianism and missionism. At the same time, he also names negative features associated with the lack of the middle area of ​​culture - fanaticism, extremism, which manifested themselves in the Old Believers, nihilism and hooliganism. It should be noted that Lossky, analyzing the traits of the Russian national character, has in mind the thousand-year experience of the existence of the Russian people and, in fact, does not give assessments related to the tendencies inherent in the Russian character in the XX century. For us, in the works of Lossky, the basic feature of the national character is important, the dominant that determines all the other properties and sets the vector for the analysis of the problem posed.

Modern researchers of this topic to a greater extent take into account the tendencies in the development of the Russian national character of the XX century, while not denying the tradition that has shaped these properties throughout the thousand-year history of Russia and the Russian people. So, V.K. Trofimov in his book "The Soul of the Russian People" writes: "Acquaintance with the national-bodily and spiritual determinants of the psychological properties of the Russian people allows us to highlight the fundamental internal qualities of national psychology. These fundamental qualities that make up the essence of national psychology and the national character of the Russian people can be designated as the essential forces of the Russian soul "[ 3 ].

To the essential forces, he refers to the paradoxical nature of mental manifestations (the contradictory nature of the Russian soul), contemplation by the heart (the primacy of feeling and contemplation over reason and reason), the immensity of the vital impulse (the breadth of the Russian soul), the religious desire for the absolute, national resilience, "We are psychology" and love of freedom. "The essential forces inherent in the deep foundations of the Russian soul are extremely contradictory in the possible consequences of their practical implementation. They can become a source of creativity in the economy, politics and culture. authority of Russia in the world "[ 4 ].

F.M. Dostoevsky, long before Berdyaev and Lossky, showed how the base and the sublime, the sacred and the sinful, the "ideal of the Madonna" and the "ideal of Sodom" are combined in the character of the Russian people, and the human heart is the battlefield of these principles. In the monologue of Dmitry Karamazov, the extremes, the boundless breadth of the Russian soul are expressed with exceptional force: “Moreover, I cannot bear that another person, even higher in heart and with a lofty mind, begins with the ideal of the Madonna, and ends with the ideal of Sodom. the ideal of Sodom in his soul does not deny the ideal of the Madonna, and his heart burns from him and truly, truly burns, as in his youthful blameless years. No, the man is wide, too wide, I would narrow it down "[ 5 ].

Awareness of their sinfulness gives the Russian people the ideal of spiritual ascent. Describing Russian literature, Dostoevsky emphasizes that all the eternal and beautiful images in the works of Pushkin, Goncharov and Turgenev are borrowed from the Russian people. They took from him innocence, purity, meekness, intelligence and gentleness, in contrast to everything broken, false, superficial and slavishly borrowed. And this contact with the people gave them extraordinary strength.

Dostoevsky singles out another fundamental need of the Russian people - the need for suffering, everlasting and unquenchable, everywhere and in everything. From time immemorial he has been infected with this thirst for suffering; a suffering stream runs through its entire history, not only from external misfortunes and calamities, but gushes from the very heart of the people. The Russian people, even in happiness, certainly have a part of suffering, otherwise happiness is incomplete for them. Never, even in the most solemn moments of its history, does he have a proud and triumphant look, and only a look touched to suffering; he sighs and raises his glory to the mercy of the Lord. This idea of ​​Dostoevsky found a coined expression in his formula: "He who does not understand Orthodoxy will never understand Russia either."

Indeed, our faults are an extension of our strengths. The polarities of the Russian national character can be represented as a whole series of antinomies expressing positive and negative properties.

1. the breadth of the soul - the absence of form;
2. generosity - waste;
3. love of freedom - weak discipline (anarchism);
4. prowess - revelry;
5. patriotism - national egoism.

These parallels can be multiplied. I.A. Bunin cites a significant parable in The Cursed Days. The peasant says: the people are like a tree, from it you can make both an icon and a club, depending on who works this tree - Sergius of Radonezh or Emelka Pugachev [ 6 ].

Many Russian poets strove to express the total immensity of the Russian national character, but A.K. Tolstoy:

If you love, so without reason,
If you threaten, it's not a joke,
Kohl swear, so rashly,
Kohl hack, so from the shoulder!

If you argue, it's so bold
Kohl punish, so for the cause,
If you forgive, so with all your soul,
If there is a feast, then a feast like a mountain!

I.A. Ilyin fixes attention on the fact that the immensity for the Russian person is a living concrete given, its object, its starting point, its task. "Such is the Russian soul: it is given passion and power; form, character and transformation are the essence of its historically vital tasks." Among Western analysts of the Russian national character, these features were largely expressed by the German thinker W. Schubart. The greatest interest in contrasting two diametrically opposite types of world perception - Western (Promethean) and Russian (Ioanic) - is a number of positions proposed by Schubart for comparison, which are saturated with diverse concrete material. Let's reproduce one of them. Middle culture and end culture. Western culture is the culture of the middle. Socially, it rests on the middle class, psychologically on the state of mind of the middle, balance. Her virtues are self-control, good breeding, efficiency, discipline. "The European is a decent and diligent, skilled worker, a flawlessly functioning cog in a large mechanism. Outside of his profession, he hardly counts. He prefers the middle ground, and that is usually the path to gold." Materialism and philistinism are the goal and result of Western culture.

Russian moves within the border culture. Hence - the breadth and immensity of the Russian soul, a sense of freedom up to anarchism and nihilism; feelings of guilt and sinfulness; an apocalyptic attitude and, finally, sacrifice as the central idea of ​​Russian religious morality. “Foreigners who first came to Russia,” wrote Schubart, “could not get rid of the impression that they found themselves in a sacred place, stepped on a sacred land ... The expression“ Holy Russia ”is not an empty phrase. A traveler in Europe is immediately carried away by a noisy rhythm her active forces; he can hear the high melody of labor, but this - with all the greatness and power - is a song about the earth "[ 7 ].

Nevertheless, a simple enumeration of certain qualities of the Russian national character will be very incomplete or haphazardly redundant. Therefore, further analysis should take a different path: to determine the sufficient grounds (criteria), according to which it is possible to summarize the features of the Russian character. In modern scientific literature, there has long been a discussion about what is the defining principle in the study of national identity: "blood and soil", or "language and culture". And, although most researchers pay attention to language and culture, nevertheless, the national genotype and natural and climatic conditions are directly related to the formation of the qualities and properties of the national character.

In my opinion, the following basic factors should be considered as the initial formative foundations of the Russian national character:

1. Nature and climate;
2. Ethnic origins;
3. The historical existence of the people and the geopolitical position of Russia;
4. Social factors (monarchy, community, polyethnicity);
5. Russian language and Russian culture;
6. Orthodoxy.

This order is not accidental at all. The analysis of factors should be carried out from external, material, physical and climatic, and end with spiritual, deep, setting the dominant of the national character. It is the religiosity of the Russian people (N.O. Lossky), rooted in Orthodox Christianity, that most researchers of this issue consider as the deep foundation of the Russian character. Consequently, the order of significance of the named factors is built along an ascending line.

Threats and challenges to the existence of national identity and the Russian character undoubtedly exist. As a rule, they have an objective and subjective content and multiply their negative impact during periods of unrest, revolutions, social rifts and crisis situations. The first objective trend, leading to the threat of the existence of Russian national identity, is associated with the collapse of the USSR (historical Russia) at the end of the 20th century, it was she who questioned the very existence of the Russian people, and, consequently, its national identity. The second objective trend is associated with the "reforming" of the economy, which, in fact, was a complete collapse of the economy of the entire country, the destruction of the military-industrial complex, a huge number of research institutes that have provided priority directions for the country's development for several decades. As a result, the economy of post-Soviet Russia has acquired an ugly, one-sided character - it is entirely based on the production and export of hydrocarbons (oil and gas), as well as on the export of other types of raw materials - ferrous and non-ferrous metals, timber, etc.

The third objective trend is the depopulation of the Russian people associated with a low birth rate, a large number of abortions, low life expectancy, high mortality from road accidents, alcoholism, drug addiction, suicide and other accidents. Over the past 15 years, the population of Russia has been declining by 700-800 thousand people annually. The depopulation of the Russian people is a consequence of the above objective trends and leads to a sharp increase in migration flows, often not controlled in any way, from the Caucasus, Central Asia and China. Already today, 12.5% ​​of students in Moscow schools are Azerbaijanis. If the migration policy is not tightly controlled, then in the future this process will lead to the replacement of the Russian people by migrants, to the displacement and extinction of the Russian national identity. Depopulation is largely a consequence of the crisis processes of the 90s. XX century.

Subjective tendencies leading to threats to the existence of Russian national identity can be summarized as a loss of identity. However, this provision requires decoding and detailing. The loss of identity is associated with the invasion of the world of Russian national self-consciousness by external influences alien to the Russian people, aimed at transforming national self-consciousness and Russian character according to the Western model: in the field of education - joining the Bologna Charter; in the field of culture - the replacement of traditional samples of Russian culture with pop culture, pseudo culture; in the field of religion - the introduction of various sectarian movements associated with Protestantism, with occult and other anti-Christian sects; in the field of art - the invasion of various avant-garde movements that emasculate the content of art; in the field of philosophy - the frontal offensive of postmodernism, which denies the originality and specificity of national thinking and tradition.

How diverse are the ways of denying national identity we see every day in various media programs. The most dangerous among them is Russophobia - denial and contemptuous attitude towards Russian culture, national self-consciousness and towards the Russian people itself. It can be assumed that if the Russian national identity is replaced by the Western mentality that has been introduced in our country for a decade and a half, then the Russian people will turn into a "population", into ethnographic material, and the Russian language and Russian culture, in the future, can share the fate of dead languages ​​( ancient Greek and Latin). The denationalization of culture, the suppression of national consciousness, its transformation into a comic-clip consciousness, the distortion of the history of Russia, the desecration of our Victory, the lulling of the defense consciousness are becoming a daily phenomenon.

The unfavorable economic situation of the country, the permanent political crisis of the late 20th century, and the criminogenic situation led to a "brain drain" - the mass emigration of scientists to other, more prosperous countries. Scientists who went abroad filled research centers and universities in the USA, Canada, Germany and other Western countries. According to the estimates of the Russian Academy of Sciences, over 15 years about 200 thousand scientists have left the country, including 130 thousand candidates of sciences and about 20 thousand doctors of sciences. In fact, this is a catastrophe, an almost complete loss of the country's intellectual property. Talented graduates of the best Russian universities tend to go to rich business corporations or go abroad. This led to the loss of the middle, in age, link of the RAS scientists. Today, the average age of doctors of sciences at the Russian Academy of Sciences is 61 years. There is a "brain drain", steady aging and the impossibility of replenishing scientific personnel, the disappearance of a number of leading scientific schools, the degradation of research topics [ 8 ].

How to resist, what can be opposed to these negative tendencies, leading to the erosion of Russian national identity?

First, we need a balanced program (ideology) for a long-term historical perspective, which must correspond to the national interests of Russia, take into account the limits of national security in the development of Russian culture, school and university education, science, protection of moral, religious, ethnic values ​​of the people. At the same time, such an ideological program should outline the prospects for the development of the economy, agriculture, the military-industrial complex and other spheres of production that could ensure the independence of our country at the proper level. The so-called "national projects" developed and implemented by the administration of President D.A. Medvedev, are very fragmentary and do not have the character of a universal national program. As I.A. Ilyin, Russia does not need class hatred and not a party struggle, tearing apart its single body, it needs a responsible idea for the long term. Moreover, the idea is not destructive, but positive, state-owned. This is the idea of ​​educating the Russian people of a national spiritual character. "This idea should be state-historical, state-national, state-patriotic, state-religious. This idea should come from the very fabric of the Russian soul and Russian history, from their spiritual glory. This idea should speak about the main thing in Russian destinies - and past and future; it should shine on entire generations of Russian people, comprehending their life, infusing them with vigor "[ 9 ]. Today, there is already experience in the development of such promising programs [ 10 ].

Secondly, it is necessary to educate the Russian national elite, whose aspirations would correspond to the national interests of Russia and the Russian people. The foreign and heterodox elite will always push the country either to the next revolution (in fact, to the redistribution of power and property), or, in the words of F.M. Dostoevsky, will once every several decades "give in to a convulsion", i.e. to carry out the next crisis situation. As the experience of the tragic 90s for Russia shows. XX century, such an elite - "Chicago boys" - was directed and controlled by external, hostile to Russia, forces contrary to the national interests of the country.

Thirdly, it is necessary to educate new generations of Russian people in the spirit of love for the Motherland, in the spirit of patriotism, and this requires a fundamental restructuring of the entire system of education and upbringing. Only in this case it is possible to overcome the negative consequences of modern national nihilism and Russophobia. "Generation Pepsi", brought up under the motto - "Take everything from life!" is a social product of the destructive processes of the 90s.

Fourth, it is necessary to fight the negative traits of the Russian national character - with anarchism and extremism, with disorganization and "hope at random", with lack of organization and hooliganism, with apathy and loss of habit to systematic work, which was largely the result of the crisis phenomena of the last one and a half decades. This struggle should not be waged on "flashes of the revolutionary spirit", but through the development of stubborn self-discipline, continuous self-control, patience and endurance, spiritual sobriety and obedience. S.N. Bulgakov spoke about Christian asceticism, which is continuous self-control, the struggle with the lower sinful sides of one's "I," the asceticism of the spirit. Only on this path can the negative tendencies of the Russian national character be neutralized to some extent, which in the era of historical turmoil lead to the destruction of the essential forces of the people, when the "underground of the human soul" comes to the fore. When a people is on the verge (and even beyond) physical existence, it is difficult to demand from it the observance of highly moral behavior. This requires measures of a social, political, economic nature, but, above all, of a spiritual nature. Only in this case there is hope for a successful, positive result in the development of Russia, the Russian people and its national identity.

If the Russian people have sufficient national and social immunity, they will again return to their own national identity. Historical experience gives us sufficient grounds for an optimistic scenario for the development of events. Russia and the Russian people overcame the most difficult situations, found a worthy response to the Challenge of history. Such an analysis of the Russian national character by Dostoevsky, who revealed the deepest contradictions, gives hope that the abyss of fall in which the Russian people find themselves today will sober them up, and they will overcome the stage of another self-destruction, going through repentance and suffering.

Here the question involuntarily arises: how did the Russian people, which have, along with negative and positive qualities, be tempted at the beginning of the XX century. ideas of the revolutionary reorganization of Russia and atheism, which resulted in regicide, destruction of churches, renunciation of the faith of their ancestors and the impoverishment of the people's soul. We find the answer to this question in Dostoevsky. For a Russian person, in his opinion, oblivion of every measure in everything is characteristic. Whether love, wine, revelry, pride, envy - here another Russian person gives himself up almost selflessly, is ready to break everything, to renounce everything, from family, custom, God. “This is the need to go over the edge, the need for a fading sensation, having reached the abyss to hang halfway into it, to look into the abyss itself and - in special cases, but very frequent - to rush into it like a madman upside down.

This is the need for denial in a person, sometimes the most non-denying and reverent, denial of everything, the most important sanctity of his heart, his most complete ideal, of all the national sanctity in all its fullness, before which he now only revered and which suddenly seemed to become somehow unbearable to him. burden - this is how Dostoevsky characterizes the features of self-denial and self-destruction inherent in the Russian folk character. “But on the other hand, with the same strength, the same impetuosity, with the same thirst for self-preservation and repentance, the Russian person, as well as the entire people, saves himself, and usually when he reaches the last line, that is, when there is nowhere else to go. But it is especially characteristic that the back impulse, the impulse of self-restoration and self-salvation, is always more serious than the previous impulse - the impulse of self-denial and self-destruction. That is, it is always on the account of a kind of petty cowardice; while the Russian person goes into his restoration with the most enormous and serious effort, and looks at the negative previous movement with contempt for himself "[ 11 ].

In conclusion, let us once again turn to the enumeration of the main features of the Russian national character. The natural and climatic conditions of Russia have formed in the character of the Russian people such traits as patience, endurance, breadth of nature, and diligence. Hence the passionarity and "native" character of the people. The polyethnic and polyconfessional nature of Russia brought up brotherhood, patience (tolerance) to other languages ​​and cultures, disinterestedness, and the absence of violence in the Russian people. The historical existence of the Russian people and the geopolitical position of Russia forged in its character such properties as national stamina, love of freedom, sacrifice, patriotism. The social conditions for the existence of the Russian people - monarchy, community - contributed to the formation of monarchical legal consciousness, conciliarism, collectivism, and mutual assistance. Orthodoxy, as the main dominant of the Russian national identity, has formed in the Russian people religiosity, the desire for absolute goodness, love for one's neighbor (brotherhood), humility, meekness, the consciousness of one's sinfulness and imperfection, sacrifice (the willingness to give one's life for one's own friends), conciliarity and patriotism. These qualities were formed in accordance with the gospel ideals of goodness, truth, mercy and compassion. This should be seen as a religious source of Russian steadfastness and patience, endurance and the strength of sacrifice of the Russian people.

Every Russian person should clearly know the negative properties of his national character. The breadth and immensity of the Russian soul is often associated with maximalism - either all or nothing. Weak discipline leads to revelry and anarchism; from here lies a dangerous path to extremism, rebellion, hooliganism, terrorism. The immensity of the soul becomes the source of a daring test of values ​​- atheism, denial of tradition, national nihilism. The lack of ethnic solidarity in everyday life, the weakness of the "tribal instinct", the disunity in front of the "outsiders" make the Russian person defenseless in relation to migrants who are characterized by cohesion, arrogance, and cruelty. Therefore, migrants in Russia today feel more like masters than Russians. Lack of self-discipline often leads to inability to work systematically and achieve the set goal. The above shortcomings increase manifold during periods of unrest, revolutions and other crisis social phenomena. Gullibility, a tendency to temptation, makes the Russian people a plaything in the hands of political adventurers and impostors of all stripes, leads to the loss of the immune forces of statehood, turns it into a rabble, into an electorate, into a crowd led by a herd mentality. This is the root of all social unrest and catastrophes.

Nevertheless, negative properties are not the fundamental, dominant traits of the Russian character, but rather are the reverse side of positive qualities, their perversion. A clear vision of the weak traits of the national character will allow every Russian person to fight them, eradicate or neutralize their influence in himself.

Today, the topic related to the study of the Russian national character is extremely relevant. In the conditions of a permanent social crisis of the late XX - early XXI centuries, when the Russian people are humiliated, slandered, largely lost their vital forces, they need confirmation of their merits, including at the level of research of the Russian national character. Only on this path is it possible to realize the connection of times, turning to tradition, to the deeds of our great ancestors - heroes, leaders, prophets, scientists and thinkers, to our national shrines, values ​​and symbols. Turning to the national tradition is like touching a healing source, from which everyone can draw faith, hope, love, volitional principle and an example for serving the Motherland - Holy Russia.
Kopalov Vitaly Ilyich, Professor of the Department of Philosophy, IPPK at Ural State University. A.M. Gorky, Doctor of Philosophy

Notes:

1 - Lossky N.O. The character of the Russian people. Sowing. 1957. Book. 1.C.5.
2 - Ibid. P.21.
3 - Trofimov V.K. The soul of the Russian people: Natural-historical conditioning and essential forces. - Yekaterinburg, 1998.S. 90.
4 - Ibid. S. 134-135.
5 - Dostoevsky F.M. Brothers Karamazov // Dostoevsky F.M. Full collection op. In 30 volumes. T. XIV. - L., 1976.S. 100.
6 - Bunin I.A. Cursed days. - M., 1991.S. 54.
7 - Schubart V. Europe and the soul of the East. - M., 1997.S. 78.
8 - Fourteen knives in the body of Russia // Tomorrow. - 2007. - No. 18 (702).
9 - Ilyin I.A. Creative idea of ​​our future // Ilyin I.A. Collected op. v. 10 t. T. 7. - M., 1998. S. 457-458.
10 - See: Russian Doctrine ("Sergiev Project"). Ed. A.B. Kobyakov and V.V. Averyanov. - M., 2005 .-- 363 p.
11 - Dostoevsky F.M. Writer's diary. Selected pages. - M., 1989.S.60-61.