Give an example from the literature of good and evil. Examples from life. good beginnings. Unfortunately, Larisa is dying ... and her death is the only worthy way out, because only then will she cease to be a thing "Crime and Punishment" by FM Dostoevsky
The theme of Good and Evil - eternal theme... She interested people throughout the entire existence of mankind. What is Good? What is Evil? How are they related? How are they correlated in the world and in the soul of each person? Each writer answers these questions differently.
So, F. Goethe in his tragedy "Faust" shows the struggle of the "devil" and "divine" in the soul of the hero. By "diabolical" is meant not only the forces of evil, but also the lack of faith of man (and of all mankind) in their own strength, self-limitation, pessimism. “Divine” is the daring spirit of discoveries, exploits, creativity. This is creation, eternal dissatisfaction with oneself and the world around us, the desire to make life better.
Main character works - Faust is a zealous seeker of truth. He wants to comprehend the "inner connection of the universe" and at the same time indulge in tireless practical activity, live in full swing of his moral and physical strength.
For this, he is even ready to sell his soul to the devil. Mephistopheles could not seduce this hero with simple carnal pleasures - Faust's desires are much deeper. But the devil still gets his way - he concludes an agreement with the hero. Carried away by the bold idea of deploying a living, all-encompassing activity with the help of Mephistopheles, Faust sets his own conditions: Mephistopheles must serve him until the first moment, when he, Faust, calms down, being content with what has been achieved.
The hero makes another "deviation" from Good in his relationship with Margarita. Gradually, feelings for this girl cease to be something sublime, the hero seduces her. We understand that Faust is only playing with love, and by this he condemns his beloved to death.
But at the end of the work, Faust still knows the truth. He comes to the conclusion that all ideas, all brilliant thoughts have meaning only when they can be realized in reality. We can say that he takes the side of Good, science, life.
M. Bulgakov develops the theme of Good and Evil in the novel The Master and Margarita. The theme of Good and Evil in the novel is directly related to the image of Woland and his retinue. Satan himself, along with Azazello, Koroviev and Begemot, appears in contemporary Soviet Moscow. The purpose of Woland's visit was to find out if man has changed over the centuries; what drives his actions today, how his soul lives.
The epigraph to the novel is the lines from Goethe's Faust: “I am part of the power that always wants evil and always does good”. They help to understand the author's thought - by exposing evil, Woland thereby serves good and beauty, that is, restores the balance between Good and Evil in the world.
Satan has always been opposed to God. Bulgakov, on the other hand, treats him freely and makes Woland the defender of God as the only criterion of good and evil, morality and immorality in man. But it is important that the hero himself judges people mercilessly, not loving them.
Bulgakov shows that the "demonic" principle lives in every person. So, the author draws us the way of life of an association of writers, for whom the main business of life is to eat and dance deliciously. Envy, careerism, the ability to get a job, hatred of the talented - this is the moral portrait of those who made literature on a social order.
Only by the presence dark side in my heart can be explained by the bribery of the chairman of the housing association Nikanor Bosogo. Who forced him to register for money, to move him into vacant rooms for a bribe?
"Session of black magic" brought these heroes and other residents of Moscow together. Mass hypnosis showed in each of his inner "I" - a man greedy, rude, with low-grade tastes, lover of bread and circuses. But Bulgakov, horrified by his merciless grotesque, "rescues" the audience with the shouts of Bengalsky, the talker and buffoon, whose head the cat Behemoth tore off.
The writer instructs Woland to pronounce the "sentence": "Humanity loves money ... Well, frivolous ... well, well ... and mercy sometimes knocks in their hearts ... ordinary people ...".
One of my favorite books, which changed my views in many ways, is the philosophical parable “Jonathan Livingston Seagull”, written by Richard Bach. The main character of the work, Jonathan Livingston Seagull, was not like everyone else. He wanted to fly the highest, the farthest, he wanted to be the best in everything. Nobody believed in him, all the seagulls in his flock laughed at him.
Without listening to anyone, Jonathan flew at night, although no one had done this before. The hero developed an incredible speed - 214 miles per hour - and dreamed of even more. Expelled from the pack, but not broken, in the finale, Jonathan found freedom and found like-minded people.
As an epigraph to the work, the author wrote the following lines "To the unconventional Jonathan the Seagull, who lives in each of us." This book instills in us the belief in ourselves, that a person can do anything if he strives for the goal and learns not to depend on public opinion.
So, Good and Evil are fundamental concepts that define not only the essence of a person, his inner world, but also the entire world order. Writers all over the world tried to define for themselves, find out, understand ... But this search will continue forever, as long as there is peace and man on Earth.
Good and evil are two opposite elements that cannot exist without each other. If there were no evil, man would never know good, and vice versa. We begin to encounter the concepts of "good" and "evil" in early childhood. For example, in virginity we are told that the dog is evil, and we are already afraid to approach it.
A child's acquaintance with the concepts of good and evil usually begins with well-known fairy tales. Good in fairy tales triumphs over evil, despite the strength and cunning of evil. This is how we begin to understand for the first time that it is bad to be evil, that only good deeds are truly valuable. And evil deeds are always punishable. Everything that we have done returns to us, so good always returns to a person with reciprocal good, and evil brings reciprocal evil to the one who created it.
As the Cat Leopold said “Hurry to do good deeds”, in his song he sings that “it is more fun for the good to live in this world”. But is good always done for good? It also happens that good turns from good to evil. For example, one friend might give a friend to write off homework. It seems that he did a good deed, but only if you do not take into account the fact that the friend did not receive any knowledge.
If you look at the root of the problem, you get something like this. The student easily got a good mark, it would seem that it does not matter, which is absolutely undeserved. But another time, he will also easily receive something else, given to him just out of good intentions: they will clean up the dorm room for him, then cover up absenteeism at work. So a person will eventually get used to irresponsibility. He will no longer be able to be responsible for his actions and will bring evil to others, especially close people.
Each person, deciding to commit some act, should think: is it for the good, even if at first glance this act is dictated only by the kindest motives.
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Plan
Introduction
1. Good and evil in the ethical space
2. Good and evil in Eugene Schwartz's fairy tale "Cinderella"
Conclusion
Bibliography
Introduction
Purpose of work: to reveal the concepts of good and evil in domestic literature, explain how these qualities are related to each other, what they mean in ethics, and what place they occupy in literature.
The concepts of good and evil are closely related to such a science as ethics, but few people thought about how much these qualities mean in life, and what they teach us in books. There is a familiar concept: good always triumphs over evil. It's nice to read a book or watch a movie when you understand that justice will prevail, the good triumphs over the bad, and the story ends with a familiar good ending. At the psychological level, we learn from Russian works to be good and honest people, alas, not everyone succeeds, but they give us hope for a bright and happy, for what is called good.
Ethics is one of the oldest theoretical disciplines, the object of study of which is morality. Ethics studies the history of the development of morality of mankind, explores morality as a form of social relations and consciousness, its role in society. Ethics reflects on what is good and what is evil, what is the purpose and meaning of human life, what kind of people we should be and how to properly live our only and rather short life. Thinking man can not do without reflection on these questions, and in this he will be helped by ethics - the theory of morality.
Good and evil are the most important concepts of ethics. Good is understood as what society in a given historical period considers moral, worthy of respect, imitation. We, people, put into this concept everything that contributes to the improvement of life, the moral elevation of a person, justice, mercy, love for one's neighbor. When we talk about a person "kind", we mean that he is ready to come to the aid of another person not for profit, but disinterestedly, by conviction, by moral duty. The creation of good is the meaning of every person's life. In all cases when a person has to make a responsible decision, he is guided by the main practical guideline - the value of good.
Anything that is opposite to good is evil. This is a violation of morality, it is immoral, condemnable, inhuman. This concept generally expresses everything that deserves contempt and must be overcome by people, society, and an individual. Evil is where a person is humiliated, insulted. The concept of evil covers all negative phenomena: violence, deception, rudeness, meanness, theft, betrayal, etc. Every day a person can face evil, which has become commonplace, become a habit - rudeness, rudeness, selfishness, indifference to suffering, someone else's pain, drunkenness, cunning, etc. Unfortunately, evil is very widespread and many-sided, and often insidious. It does not declare itself: "I am evil! I am immorality!" On the contrary, evil can hide behind a mask of good.
So, good and evil are the basic concepts of ethics. They serve as a guide for us in the vast moral world. Moral man strives to build its activities in such a way as to suppress evil and create good. Man is a moral being, he is called to live according to the laws of morality, which are comprehended in ethics, and not according to the laws of the jungle, where the strong is always right. The concepts of good and evil underlie the ethical assessment of human behavior. Considering any human action"good", "good", we give him a positive moral assessment, and considering him "evil", "bad" - negative
So it is with E. Schwartz. In the tale, the theme of good and evil is widely disclosed, one might say that the whole essence of what has been stated is based on these two qualities. We observe the ethical behavior of the two main characters. Stepmothers are supporters of evil and Cinderella is supporters of good.
Cinderella is a sweet, meek, modest, responsible, sincere, honest girl, always ready to help, who fulfilled all the whims of her stepmother because of Great love to my father. These qualities, which we value so much in a person, are good, it is worthy of respect, and the stepmother is a formidable, stern woman with a "poisonous" character looking for benefits in everything, does everything for herself, evil, cunning, envious, greedy. By her behavior, she shows us an immoral attitude, contempt for people, i.e. negative phenomena and evil.
In the invented works, good always triumphs over evil, unfortunately in life it is not always so, but as they say: "in the fairy tale of lies, but there is a hint in it ...".
All our actions, actions, morality are evaluated from the point of view of humanism, it determines whether it is good or bad, good or evil. If our actions are useful to people, contribute to the improvement of their lives, this is good, this is good. They do not contribute, they interfere - this is evil. The English philosopher I. Bentham formulated the following criterion of goodness: "The greatest happiness for the greatest number of people." They become kind only when they lead an intensive moral life (do good). And the road to goodness will be mastered by the one walking.
1. Goodand evil in the ethical space
Ethics (lthicb from zthos - custom, disposition, character) is a set of principles and norms of behavior adopted in a given era and in a given social environment. The main subject of study of ethics is morality.
Morality is the norms and rules presented to a person, the implementation of which is voluntary. Solonitsyna A.A. Professional ethics and etiquette. Publishing house Dalnevost. University, 2005. Pp. 7
In the understanding of Aristotle, ethics is a special practical science of morality (virtue), the purpose of which is to teach a person how to become virtuous (and happy). Ethics should help a person realize the main goals of his life and solve the issue of the possibility of educating virtuous citizens in the state.
Good is the highest moral and ethical value, in relation to which, all other categories are secondary. Good: Source: http://ethicscenter.ru/dobro.html
Evil is the actions of a person or many people aimed at destroying or ignoring the accepted in society moral principles, causing harm to other people and to oneself, it brings with it moral suffering and leads to the destruction of the personality.
Evil, is tantamount, like good are the fundamental concepts of ethics. According to many religious doctrines, these two concepts stood at the origins of the creation of the world. Only evil is the turning side of good, a smaller part of it. In religion, good is the prerogative of God, his power in the creation of good is undeniable. On the contrary, evil is in the hands of the Devil (in translation it means the enemy), which is weaker than God. All religions of the world teach that evil will be done away with by an act of will of God. All phenomena of this world go through the struggle between the categories of good and evil. Evil: Source: http://ethicscenter.ru/zlo.html
In a broad sense, the words good and evil denote positive and negative values in general. Good and Evil are among the most general concepts moral consciousness, distinguishing between moral and immoral. Good is usually associated with the concept of Good, which includes what is useful to people. Accordingly, what is useless, unnecessary, or harmful is not a blessing. However, just as good is not good itself, but only what brings good, so evil is not harm itself, but what causes harm leads to it.
Ethics is not interested in any, but only in spiritual benefits, which include such higher moral values like freedom, justice, happiness, love. In this series, Good is a special kind of good in the sphere of human behavior. In other words, the meaning of good as a quality of actions is how these actions are related to good.
And then goodness is love, wisdom and talent.
“Let those who are not aware of this state imagine from the experience of love in this world what a meeting with the most beloved being should be” See: Ado P. Plotinus, or the simplicity of a look.
What is love? As beautiful as the object is, is that enough to explain our love for it?
"The soul can be attracted by objects that are very distant and much lower than it. If it feels for them strong love, it is not because they are what they are, but because they are joined by an additional element descending from above. "
If we love, it is because something inexplicable is combined with beauty: movement, life, brilliance, which make an object desirable and without which beauty remains cold and inert. See: Ado P. Plotin, or simplicity of sight. The ancient idealist philosopher Plotinus spoke.
If religious ethics considers Good and Evil, first of all, as the basis moral behavior personality, then philosophical analysis these categories is aimed rather at identifying their essence, origins and dialectics. The desire to understand the nature of good and evil, combining the efforts of different thinkers, gave rise to a rich classical philosophical and ethical heritage, in which the consideration of these concepts by F. Hegel stands out. From his point of view, the interrelated and mutually reinforcing concepts of good and evil are inseparable from the concept of individual will, independent individual choice, freedom and sanity. In The Phenomenology of Spirit, Hegel wrote: “Since good and evil stand before me, I can make a choice between them, I can decide on both, I can accept both into my subjectivity. The nature of evil, therefore , such that a person can want it, but it is not necessary to want it "See: G.V. Hegel. F. Philosophy of Law. Page 45.
Good is also realized in Hegel through the individual will: "... good is a substantial being for the subjective will, - it must make it its goal and accomplish ... Good without subjective will is only a reality devoid of abstraction, and it must receive this reality only through the will of the subject, who must have an understanding of good, make it his intention and implement it in his activity "See: G.V. Hegel. F. Philosophy of Law. P. 41. The concept of will Hegel extends not only to the area of external realization, the area of actions, but also to the internal area, the area of thinking and intentions.
Therefore, he assigns an important role to self-consciousness, which acts as the source of self-creation of the human personality through a free choice between good and evil. For Hegel, "self-consciousness has the ability ... to put one's own peculiarity above the universal and to realize it through actions - the ability to be evil. Thus, it is self-consciousness that plays the most important role in the formation of evil will, as well as good." See: G.V. Hegel. F. Philosophy of Law. P. 58
Good is only good when it means the good of the human race as such, that is, a good deed and thought are far from direct personal gain and push the boundaries of any particular interest.
In contrast to good, evil is what destroys a person's life and well-being. Evil is always destruction, suppression, humiliation. Evil is destructive, it leads to decay, to the alienation of people from each other and from the life-giving sources of being, to destruction. Solonitsyna A.A. Professional ethics and etiquette. Publishing house Dalnevost. University, 2005. Page 8
Evil includes such qualities as envy, pride, revenge, arrogance, and atrocity. Envy is one of the main components of evil. The feeling of envy spoils the personality and relationships of people, it arouses in a person a desire for the other to fail, unhappiness, discredit himself in the eyes of others. Often, envy pushes people to commit immoral acts. It is no coincidence that it is considered one of the most serious sins, for all other sins can be viewed as a consequence or manifestation of envy. Arrogance is also evil, characterized by a disrespectful, contemptuous, arrogant attitude towards people. The opposite of arrogance is humility and respect for people. One of the worst manifestations of evil is revenge. Sometimes it can be directed not only against the one who caused the initial evil, but also against his family and friends - blood feud. Christian morality condemns revenge, opposing it to non-resistance to evil with violence.
If we associate good with life, prosperity and prosperity for all people (and in the limit - for all living beings), then evil is what destroys human life and well-being. Evil is always destruction, suppression, humiliation. Evil is destructive, it leads to decay, to the alienation of people from each other and from the life-giving sources of being, to destruction.
Speaking about the empirical life of a person, we should note that the evil that exists in the world can be divided into at least three types.
The first is physical, or natural, evil. These are all natural elemental forces that destroy our well-being: earthquakes and floods, hurricanes and volcanic eruptions, epidemics and common diseases. Historically, natural evil does not depend on human will and consciousness; biological and geological processes occur in addition to human desires and actions. However, since ancient times, there were teachings that asserted that it is negative human passions - anger, anger, hatred - that create special vibrations at the subtle levels of the universe, which provoke and cause natural disasters. In this way, spiritual world people turned out to be significantly associated with an allegedly purely natural evil. A similar view found expression in religion, which always said that the physical misfortunes that unexpectedly fell on people were the result of God's wrath, for people had done so many outrages that punishment followed.
V modern world many phenomena of natural evil are directly related to the large-scale activities of mankind, with a violation of the ecological balance. And yet storms and tornadoes, showers and droughts - primarily the action of objective elements - is an inevitable evil and does not depend on us.
The second type of objective evil is evil in social processes. The Concept of Evil: Source: http://bib.convdocs.org/v28791
True, it is already taking place with the participation of human consciousness, but still in many respects apart from it. So, social alienation, which finds expression in class hatred, violence, in heavy feelings of envy, contempt, is born from the objective process of the division of labor, which inevitably leads to private property and operation. In the same way, the objective confrontation of interests - the struggle for land, sources of raw materials - turns into aggression, wars, into which many people are drawn against their will. Social cataclysms break out as spontaneously and uncontrollably as storms, and the heavy wheel of history ruthlessly drives through thousands and millions of destinies, breaking and crippling them. The resultant, arising from the interaction and collision of many wills, reveals itself in historical events as a blind and mighty force, which cannot be tamed by individual effort, cannot be taken away from oneself. Being an exemplary moral, good, decent person, you can, by the will of fate, find yourself in the epicenter of social evil, which is war, revolution, slavery, etc. The concept of evil: Source: http://bib.convdocs.org/v28791
The third kind of evil is evil, subjective in origin, moral evil proper. Of course, in reality it does not always exist "in its pure form", and yet we are obliged to talk about it. We call moral evil that evil that is committed with the direct participation of the human inner peace- his consciousness and will. This is evil that occurs and is done by the decision of the person himself, by his choice.
There are two kinds of such evil - hostility and licentiousness.
We refer to hostility as the desire for destruction, aggression, violence, anger, hatred, the desire for death, the suppression of others. This evil is active, energetic, striving to destroy someone else's existence and well-being. It is directed outward. A hostile person deliberately seeks to harm others, damage, suffering, humiliation.
Fear is often the trigger for active hostility: those who have switched from defense to attack no longer experience this painful and humiliating feeling.
Licentiousness - another kind of moral evil - unites such human vices: cowardice, cowardice, laziness, servility, inability to cope with their desires, desires and passions. A dissolute person easily succumbs to temptations; it is not for nothing that Christianity claims that the devil takes possession of the soul in two ways - either by force or by seduction. To licentiousness can be attributed to greed, gluttony, lasciviousness, irrepressible passion for a variety of pleasures. The Concept of Evil: Source: http://bib.convdocs.org/v28791
The dissolute person does not observe the imperatives of favor to others, because he is unable to give up his pleasures, no matter how gross, harmful to health and perverse. Selfishness and bodily impulses prevail in him and supplant any active concern for his neighbors. He is weak before by their own desires, he is their servant and slave. In fact, it is much easier to give in to your instincts than to resist them, and a dissolute one with a light heart indulges in his weaknesses. A licentious person is likened to an animal that does not know socio-cultural restrictions and prohibitions, he is afraid and avoids effort, overcoming, strict discipline, seeks to avoid any discomfort, is not able to exercise patience. Such people easily become traitors and obsequious slaves, they are ready to sacrifice anyone and anything for their own convenience, satiety and comfort. The Concept of Evil: Source: http://bib.convdocs.org/v28791
In this world, everything pushes us to evil, and nothing prompts us to good, except for freedom itself.
Freedom is the ability of a person to act in accordance with his interests and goals, to make a choice. People are not free in choosing the objective conditions of their activities, but they have specific and relative freedom when they retain the opportunity to choose the goals and means of achieving them sanctioned by the norms and values of a given society. Solonitsyna A.A. Professional ethics and etiquette. Publishing house Dalnevost. University, 2005. Page 8
Friedrich Engels, a German philosopher, wrote: "The ideas of good and evil have changed so much from people to people, from century to century, that they often directly contradicted one another." This is what educated young people at the beginning of the last century were arguing about (Onegin and Lensky in the second chapter of "Eugene Onegin" by AS Pushkin). "Between them, everything gave rise to controversy and drew to reflection:
Tribes of the past treaties, The fruits of science, good and evil, And age-old prejudices, And the fatal secrets of the sepulcher, Fate and life in their turn, Everything was subjected to their judgment "See Pushkin A. S. Eugene Onegin
These concepts are eternal and inseparable. According to their imperative-value content, good and evil seem to be two sides of the same coin. They are mutually determined and in this they seem to be equal. Good and evil are the same-order principles of the world, which are in constant and irreparable combat. Already in ancient times, the idea of an irresistible connection between good and evil was deeply understood. An old Chinese parable tells about a young man who turned to a sage with a request to take him to his disciple in order to instruct him on the path of truth. - Can you lie? the sage asked. - Of course not! - answered the young man. - And steal? - Not. - And kill? - No - So go, - exclaimed the teacher, - and know all this. And once you know, don't do it! Parable: Source: http://znanija.com/task/1757765 What did the wise man want to say with his strange advice? After all, it is not that one has to plunge into evil and vice in order to gain a true understanding of goodness and comprehend wisdom. Probably, for the sake of gaining wisdom, the young man should not have learned to hypocrite, trick, kill. The sage's thought was different: whoever did not recognize and experienced evil, he cannot be truly, actively good. In Eden, the knowledge of good and evil was on the same tree, that is, it was impossible to know good without evil. This idea runs through the entire history of philosophy and is concretized in a number of ethical provisions. First, good and evil are substantively dialectically interdependent and are cognized in unity, one through the other. This is what was suggested to the young man in Chinese parable... A person recognizes evil because he has a certain idea of good; he appreciates the good, having experienced own experience what is evil. It seems logical to wish only good, and one cannot completely renounce evil without risking at the same time losing good. The existence of evil is sometimes presented as a kind of condition or an indispensable concomitant circumstance for the existence of good.
The main position of ethics, which has understood the paradox of good and evil, can be formulated as follows: act as if you hear God's call and are called to participate in God's work in a free and creative act, reveal a pure and original conscience in yourself, discipline your personality, fight with evil in oneself and around oneself, but not in order to push back the wicked and evil to hell and create a hellish kingdom, but in order to really defeat evil and promote enlightenment and creative transformation of the evil. "Morality is based on the highest value of Good, Good It regulates human behavior and his attitude precisely from the standpoint of good or evil.
Good and evil are the ultimate ethical concepts, the center and "nerve" of all ethical problems.
The problems of Good and Evil, justice and injustice, violence and non-violence have been and remain the central and eternal problems of ethics. A. Schweitzer expressed a wise thought: "Kindness should become a real force of history and proclaim the beginning of the century of humanity. Only the victory of the humanistic worldview over antihumanism will allow us to look to the future with hope." Zelenkova I.L., Belyaeva E.V. Ethics, Minsk, 2000.
2. Goodand evil in the tale of Eugene Schwartz" Cinderella"
Consider the work of Eugene Schwartz "Cinderella". She serves as a wonderful example for us. Teaches us to act according to conscience, to be kind and honest people. In the tale, the theme of good and evil is widely disclosed, one might say that the whole essence of what has been stated is based on these two qualities.
"There are different people in the world: blacksmiths, cooks, doctors, schoolchildren, teachers, coachmen, actors, watchmen. And here I am - a storyteller. And everyone, and actors, and teachers, and blacksmiths, and doctors, and cooks, and storytellers - we all work, and we are all necessary people, necessary, very good people "See E. Schwartz. The Snow Queen... These words of the hero of the play "The Snow Queen" are fully applicable to its author, Yevgeny Lvovich Schwartz, who has worked talentedly, honestly and selflessly in literature for several decades.
Evgeny Schwartz knew the secret that allowed him, without violating the laws of a fairy tale, to let the most modern everyday reality into it. Unlike many interpreters of old tales, he never allowed self-will in relation to the main thing - the interpretation of good and evil. He would never have made Baba Yaga kind, and Snegurochka repulsive cheeky. The traditional fairytale ethics was sacred for Schwartz, he honored the eternal moral law embodied in fairy tales, according to which evil always remains evil, and good - good - without fluidity and psychological upheavals. And even if his Cinderella says about herself: "I'm terribly proud!" everyone understands that this is not so. Her behavior throughout history shows what a kind, humble and meek girl she is.
This is the first reason for the unfading 1947 film. It is not for nothing that it ends with the following monologue of the king: “Connections are connections, but you also need to have a conscience. Someday they will ask: what can you, so to speak, present? fair. " How healthy these words sound for all time! Quote: Source: http://www.russkoekino.ru/books/ruskino/ruskino-0047.shtml
However, a wise text itself has a much better chance of immortality than an easily obsolete cinematic work. It happens after all - phrases from films are common, passing from mouth to mouth, when these films themselves ordered to live long. Not that - "Cinderella". It is worth pronouncing the name of the film, and the memory will prompt not only funny remarks or the song "About the Old Beetle", but also a completely vivid visual image: soft silver-pearl tones, the comfort of a fairy-tale kingdom, whimsically winding road along which, accompanied by a breathless retinue, skips rushing a long-legged, eccentric king.
Evgeny Lvovich Schwartz is a writer whose fate, even in the context of the fate of his contemporaries, is perceived as a kind of artist's fate, which seems to be formed from a different kind of accidents and vicissitudes, capable of serving as a truthful mirror, which accurately reflects his unique originality, his moral position, his belief in the importance of his chosen life field. V creative destiny Schwartz, his insatiability of a seeker, his passion for comprehending different, complex, instructive human characters and, above all, a burning and selfless artistic desire to present to people the world in which we live, explained, unraveled, open in all its multicolor, was reflected with extraordinary clarity.
Writers are very different roads moving towards literary success... For many of them, the trials of life that have fallen to their lot become literary universities.
In these trials, passionate and militant writers are forged, the high destiny of which to endow readers with their own life experiences. Their creative motto is: I teach others what life has taught me. Others are directed to literature by itself, if I may say so, literature with its inexhaustible spiritual potential and innumerable inner riches. Third - Eugene Schwartz was one of them - their indefatigable imagination, fantasy, in which worldview and analytical talent merged together, deep knowledge of life and the eternal need to know it even better, deeper, wider, makes them become writers.
Professional literary work E. Schwartz began as an adult and a person involved in art. Histories: Source: http://www.bestreferat.ru/referat-172984.html and I must say, the criticism took quite seriously his acting capabilities. In reviews of his performances "Theatrical workshop" - as the theater was called - his plastic and voice skills were invariably noted, he was promised a happy stage future.
Schwartz left the stage long before he became a writer, poet, playwright. The temperament of a stubborn observer, a brilliant storyteller, in their stories to the fullest extent of their individuality, the passion of an imitator, a parodist and a mockingbird were probably an obstacle on the way to acting. Working on the stage, he was largely deprived of the opportunity to remain himself, and any self-denial was not in his character.
Whatever it was, he parted with acting quite calmly, as if it was destined for him by fate itself. Saying goodbye to the stage, he, of course, did not even suspect in those distant times that they would conquer in the future theatrical stage as one of the brightest and most daring playwrights of the century, that the fairy tales he created will sound in many theatrical languages of the world. But this is how life works - difficult decisions by and large turn out to be the happiest decisions. At that moment, the actor Yevgeny Schwartz was leaving the stage, the ascent of Yevgeny Schwartz, the playwright, began. good evil literature fairy tale
The dramaturgy of E.L. Schwartz contains plots and images that made it possible to define the genre of many of his plays, such as "fairy tale play", "fairy tale play", "dramatic fairy tale", "fairy tale comedy".
His plays based on fairy-tale plots brought him world fame, although there were very few of them in the author's piggy bank. And he himself, in the opinion of his contemporaries, referred to his own plays "without any aspiration." Although, in fact, it was they who sounded like the tuning fork of the era, remaining relevant. So a performance based on his play " Naked king", created by the author in 1943, was staged in Sovremennik after the author's death, marking the period of the" thaw. " The themes chosen by Schwartz for creativity are essentially eternal themes. The play "Shadow" does not leave the stage of theaters, inspiring directors to new staged interpretations.
Personality, worldview of E.L. Schwartz is clarified by the numerous memoirs of his contemporaries. Director N. Akimov writes: "E. Schwartz chose for his comedy a special genre he is currently developing - a comedy-fairy tale. With the word" fairy tale ", every adult has an associated idea of something extraordinary, wonderful, expensive and irrevocably lost History: Source: http://www.bestreferat.ru/referat-172984.html We remember our childhood impressions of fairy tales, and when many years later smart, educated, equipped with life experience and a formed worldview, we again try to penetrate into this wonderful world, the entrance to which is closed for us. And nevertheless there was a magician who, having retained power over children, managed to conquer adults and return to us, former children, the magical charm of simple fairy-tale heroes. "
So Evgeny Schwartz conquered us with his tale of "Cinderella". But there are other Cinderella tales. Let's try to compare them.
"Cinderella, or the Crystal Slipper" by Ch. Perrault, "The Crystal Slipper" and "Cinderella" by E. Schwartz have coexisted peacefully for almost half a century. They have a lot in common. It's no secret that T. Gabbe and E. Schwartz relied on the tale of C. Perrault, but they created original dramatic works that have become part of our national culture. And, obviously, we are talking here about the so-called "wandering" plot, because the source for both works was literary tale.
The appeal of many children's writers to fabulous genre in the second half of the 30s has many reasons. One of them is the public atmosphere, the dominance of censorship. Reflections of E. Schwartz about time and himself in diary entries The years 1945-1947, when the script was written and the film "Cinderella" was shot, help to better understand the artist's worldview and his intention. In the entry dated January 16, 1947, we read: "... My soul is vague. I am a master not to see anything, not to discuss anything and to believe, even to believe that everything will be okay. But through this fog, a feeling of things begins to appear. close it. " Schwartz E. I live restlessly ... From the diaries. M., 1990.S. 25. Today the diaries tell about what contemporaries, researchers could only guess. The storyteller, no matter how difficult and scary it may be for him, seeks to make his young "companions" "cheer up" in order to preserve their soul: after all, what has become funny ceases to be scary. For his screenplay E. Schwartz chose the genre of lyric comedy. At first glance, there is nothing unexpected or original in this. Both the Cinderella theme and the lyrical comedy genre have been widely used in cinema. Suffice it to recall the housekeeper Anyuta (" Funny boys"), postman Strelka (Volga-Volga), nanny Tanya Morozova (Shining Path). Purposeful, kind, sympathetic, they achieve the fulfillment of their most cherished desires: one becomes a singer, another - a composer, the third - a famous weaver throughout the country, each at the same time acquires its own prince. It is interesting that initially the film "The Light Path" was called "Cinderella", however, under pressure from above, G. Aleksandrov had to change the name. True, traces of this plan have survived, not only in the theme, but also in the heroine's song that ends the film: "And Kalinin personally awarded the Order to Cinderella."
As you can see, Schwarz's "Cinderella", created in the late 1940s, is based on two primary sources: plot - the tale of Ch. Perrault and genre - lyrical comedy films about the fate of a Soviet woman. A literary tale, as the term itself implies, combines literary and folklore (fairytale) beginnings. This is remarkably shown by T. Gabbe in the prologue of the fairy tale-comedy "Tin Rings". After a long showdown, the Author and the Old Woman (Fairy Tale) conclude an agreement: “Just keep in mind: the characters must remain mine. Old woman. And my adventures "Gabbe T. City of masters: Plays-fairy tales. M., 1961
By mutual consent, jokes, feelings and morals are shared. In the characters, as we can see, the reality that surrounds the artist and makes the literary tale modern and topical is most vividly expressed. It is in the characters that the author's will is most fully revealed. Figurative system Schwarz's tale differs significantly from the literary source. Characters twice as many: here are heroes from other tales of Ch. Perrault - Puss in Boots, Thumb Boy; and completely new ones that play an important role - Page, Minister ballroom dancing Marquis of Padetrois, Forester; episodic, often unnamed characters with whom the King speaks - soldiers, gatekeepers, an old servant, etc. Some characters in the tale of C. Perrault are either absent from E. Schwartz (Queen), or their role and functions are significantly changed (King, Corporal trying on a shoe, etc.) E. Schwartz I live restlessly ... From the diaries. M., 1990
It seems that this is due to E. Schwartz's rethinking of the main conflict of the tale of C. Perrault. What is the tale of C. Perrault about? About "such a grumpy and arrogant woman, such as the world has never seen." In her husband's house "everything was not to her taste, but most of all she disliked her stepdaughter," because next to the kind, friendly and beautiful Cinderella, "the stepmother's daughters seemed even worse."
The kindness, longsuffering of Cinderella, in the end, is rewarded: the prince marries her. The conflict fits well into the family framework and Christian morality: be kind, patient and God will reward you. E. Schwartz carefully transfers the motive of the evil Stepmother, oppressing her stepdaughter and husband, however family conflict turns into a social one: it is not enough for a stepmother to rule in her own house, she wants to rule the whole kingdom: "Well, now they will dance in my palace! I will establish their own rules! Marianne, do not cry! The king is a widower! I will attach you too. Live We will! Eh, it's a pity - the kingdom is not enough, there is nowhere to roam! Well, nothing! I will quarrel with the neighbors! I can do that. " Schwartz E. Cinderella
In both tales, the evil inclination is embodied in the image of the Stepmother. However, if Ch. Perrault is a "quarrelsome and arrogant woman", then E. Schwartz, in addition, clearly expressed dictatorial habits. So in old tale includes an updated theme - the theme of power, despotism. The fabulous Stepmother under the pen of E. Schwartz takes on quite realistic and even concrete historical features. Not only her stepdaughter, but also her father is a "desperate and brave man" who is not afraid of robbers, monsters, or an evil wizard, constantly shudders and looks around, fearing to anger his wife. “My wife,” he says to the king, “is a special woman. own sister, exactly the same as her, was eaten by a cannibal, poisoned and died. You see what poisonous characters are in this family. "This" special woman "spends all her strength and energy in order to achieve certain privileges in the ways that were in use when the fairy tale was written, and which have not yet become a thing of the past today:" I work like a horse. I run, bother, charm, intercede, demand, insist. Thanks to me, in the church we sit on the court benches, and in the theater - on the director's stools. Soldiers salute us! My daughters will soon be recorded in the velvet book of the first beauties of the yard! Who turned our nails into rose petals? A kind sorceress, at whose door titled ladies wait for weeks. And the sorceress came to our house. In short, I have so many connections that you can go crazy with fatigue, supporting them. ”(421) Contemporaries, and not only adults, easily recognized Stepmother as a Soviet“ socialite ”lady.
The word "connections" acquires special meaning in a fairy-tale context. Even a fairy cannot but reckon with the phenomenon designated by him: "I hate the old forester, your vicious stepmother, and her daughters too. I would have punished them long ago. But they have such great connections!" ... Wizards have no power over connections! The only thing the author can do is to give a moral assessment at the end of the tale through the lips of the King: "Well, friends, we have reached the very happiness. Everyone is happy, except for the old forester. Well, you know, she herself is to blame. You must also have a conscience. Someday they will ask: what can you, so to speak, show? And no connections will help you to make your leg small, your soul big, and your heart pure.
The entire text of the script, associated with the depiction of the character of the Stepmother, is permeated with irony. Many of her remarks and monologues are self-revelations. E. Schwartz shows that good words and intonations addressed to Cinderella are always harbingers of trouble: "Oh yes, Cinderella, my starlet! You wanted to run to the park, stand under the royal windows." , wash the windows, rub the floor, whiten the kitchen, weed out the beds, plant seven rose bushes under the windows, get to know yourself and add coffee for seven weeks. " This entire list is clearly mocking. In the process of filming, the character of the Stepmother has undergone some changes, and, I think, they are quite natural and better highlight his essence. In the screenplay, the Stepmother makes Cinderella wear a shoe for Anna with affectionate words; in the movie, after the affectionate words that have had no effect, there is a threat to destroy her father from the light. The change in motivation makes it possible to more clearly clarify the despotic nature of the Stepmother: the carrot and stick are the tried and tested means of big and small tyrants. As soon as it collapses cherished dream take over the kingdom, the mask is thrown off, and the Stepmother shouts to the King: "Intriguer! And he also put on the crown!" See Schwartz E. Cinderella. The viewer witnesses a metamorphosis: the fabulous villain turns into a petty apartment intriguer. What was scary became funny and everyday, from real life. A few years later, in the prologue of An Ordinary Miracle, E. Schwartz will say this openly: in the king, “you can easily guess an ordinary apartment despot, a frail tyrant, who cleverly knows how to explain his atrocities by considerations of principle”. As you can see, the fabulous and real evil in E. Schwartz are one, inseparable. Carefully transferring from the literary source the motive of the confrontation between the stepdaughter and the stepmother, E. Schwartz surrounds Cinderella with like-minded friends. On one pole of the conflict - the Stepmother with her daughters (the role of the latter in the script is extremely narrowed), on the other - Cinderella, her father, Fairy, Page, King, Prince and even Corporal, in a word, all good, honest, decent people. Evil, although strong, is lonely, a good beginning unites everyone. This trend has been outlined in the literary tale since the 1920s. Together with Cinderella, the bearer of a good beginning, the fairy tale includes one of the main themes of E. Schwartz's work - the theme of love, understood by the playwright very broadly.
The opposition of good and evil, thus, appears as the opposition of love to despotism and tyranny. This interweaving of themes of love and despotism is a characteristic feature of E. Schwartz's work ("The Snow Queen", "Cinderella", "An Ordinary Miracle", etc.). The ability to love E. Schwartz usually deprives the carriers of the evil inclination (the stepmother and her daughter). But the rest of the characters must love someone: the Prince, the Prince and the Page - Cinderella, the King and the Forester - their children, the latter, according to him, is generally amorous, the Corporal and the soldiers also know what love is for the Fairy, Cinderella's godmother, and her student's love and creativity are inseparable. If we compare the heroine of Ch. Perrault and E. Schwartz, it is easy to notice very significant differences. Initially, the characterization given by C. Perrault - "kind, affable, sweet", with good taste - is almost not specified, the reader knows almost nothing about the psychological state of the heroine. The character is revealed in the proposed circumstances, but does not develop. C. Perrault comes from folk tale and much closer to its canons than the authors of later times. E. Schwartz relies not only on folklore tradition, but also takes into account those new features that a literary tale acquired in the 1920s and 1930s. Shvartsevskaya heroine is also kind, affable, gentle, endures in vain. However, and (kindness and friendliness were not given to her from birth, but are the result of everyday work of the soul: "While rubbing the floor, I learned to dance very well. While sewing, I learned to think very well. Enduring vain grievances, I learned to compose songs. I learned to sing. Nursing chickens, I became kind and gentle. "(420) Sometimes she is overcome by doubts:" Can I really not wait for fun and joy? " birthday and holidays. Kind people, where are you? ". Her only interlocutors are kitchen utensils and flowers in the garden, which always sympathize with her, with them she shares joy and sorrow. Cinderella dreams of happiness, but for the sake of its achievement she never will not sacrifice my own dignity: "I so want people to notice what kind of creature I am, but only by themselves. Without any requests and hassle on my part. Because I am terribly proud, you know?" P The opposite of Stepmother.
E. Schwartz shows not just a kind, sympathetic and hard-working girl, but a talented, gifted, elated person. For her, any work is an inspired work, the creative atmosphere in which she is immersed is contagious. In the depiction of the love between Cinderella and the Prince, E. Schwartz is so unique that there is no question of any resemblance to C. Perrault. He emphasizes that the King and Prince are struck not so much by the girl's beauty (this is only the first impression), but mainly by the naturalness, simplicity, truthfulness, sincerity, so rare at court. It is no coincidence that the King remarks twice with delight: "This is joy! She speaks sincerely!" "Ha-ha-ha! - the king rejoices. - Sincerely! You notice, son, she speaks sparkling!" See: E. Schwartz Cinderella
In depicting the love of Cinderella and the Prince, the main emphasis is on their spiritual closeness, a partial similarity of fate. And he and she grew up without maternal affection, the Prince is also lonely (the father did not notice that he had grown up, and treats him like a child), they understand each other perfectly, both are creatively gifted natures. Love transforms young people, they do not understand their actions, they become unpredictable: “What happened to me!” Cinderella whispers. “I’m so truthful, but I didn’t tell him the truth! I’m so obedient, but I didn’t obey him! I wanted to see him so much - and trembled when I met, as if a wolf had come to meet me. Oh, how simple everything was yesterday and how strange today. "
The prince also does not behave according to the parenthesis: he becomes easily vulnerable, touchy (why Cinderella did not explain the reason for leaving), distrustful (neglects the wise advice of his father), runs away from people, still trying to "find one girl and ask her why she so offended "him. And at the same time E. Schwartz shows the spiritual vigilance of the enamored Prince: "There is something very familiar in your hands, in the way you lowered your head ... And this golden hair." In Cinderella the dirty trick, he recognizes the girl he fell in love with. He is not deterred by her poor outfit: In the movie, this moment is reinforced. When Cinderella is offered something to perform, and she immediately agrees, the King remarks in shock: "It does not break!" In the scene in the forest, the Prince says that all princesses are lomaks. "If you are a poor, ignoble girl, then I will only be glad of this" For the sake of his beloved, he is ready for any hardships and exploits. According to E. Schwartz, true love capable of destroying all barriers. The writer will create a hymn to the recklessness of loving brave men in The Ordinary Miracle. In Cinderella, directed to children, he does so in a slightly veiled manner. We must not forget that in the children's literature of that time, the theme of love was persecuted and forbidden. It is no coincidence that in the film the word "love" is replaced by the word "friendship" in the mouth of a page boy. See: E. Schwartz, I Live Restlessly ... From the Diaries
The author also puts Cinderella to the test, though not in the script, but in the movie. The girl is faced with a choice, which is by no means fabulous: if you put on a crystal shoe for Anna, you can lose your beloved, if you don’t wear it, you can lose your father. The heroine cannot betray her father, who, due to his amorousness and kindness, was at the mercy of the evil Stepmother. You cannot build happiness on the misfortune of others, especially the father - this idea is expressed by E. Schwartz very frankly, it runs through the entire work and is very relevant for the time when they tried to turn the renunciation of loved ones into the norm. Everything is interconnected here: the character of the heroine determines her moral choice, and this choice, in turn, illuminates the character in a new way.
Love ennobles, inspires those who come into contact with it and who are able to love themselves. In this respect, the image of the Forester, the father of Cinderella, is interesting. As you know, in the tale of Ch. Perrault, the father "looked at everything through the eyes of a" wife "and, probably, would only scold his daughter for ingratitude and disobedience" if she took it into her head to complain about her stepmother. In E. Schwartz, the Forester understands that together with his daughter he fell into bondage to a "pretty, but harsh" woman, he feels guilty before his beloved daughter. In just a few details, the author shows that the father sincerely loves Cinderella, is the first to notice a change in her behavior and, driven by feelings of love and guilt, "straightens out". This motive is reinforced in the movie: it is the Forester who brings Cinderella to the palace and shows the shoe he found with her. He is no longer stopped and is not awe-inspiring either by his wife's menacing look or an angry shout. Father's love turns out to be stronger than fear. And most importantly, before the eyes of the viewer, a timid kind person becomes bold, unsteady, that is, character development takes place. And this is clearly an author's, not a fabulous beginning.
In Schwarz's tale, a theme appears, which Ch. Perrault does not even have a hint of: love is capable of working miracles, and creativity is such a miracle. The fairy loves to work miracles and calls it work: "Now, now I will do miracles! I love this work!" She creates joyfully and selflessly, and her every gesture is accompanied by music: then this is a "cheerful ringing" when, obeying rotational movements magic wand a huge pumpkin rolls up to her feet; that is " ballroom music, soft, mysterious, quiet and affectionate "accompanying the dressing up of Cinderella in a ball gown; the appearance of the Fairy is accompanied by music" light, light, barely audible, but so joyful. "Petrovsky M. Books of our childhood. M., 1986
The page boy looks at Cinderella with loving eyes. For the Fairy and the author, this is a creative stimulus: “Excellent,” the Fairy rejoices. “The boy fell in love. It is useful for boys to hopelessly fall in love.
When the boy says that "love helps us to do real miracles," and gives Cinderella crystal slippers, the Fairy remarks: "What a touching, noble deed. This is what we call in our magical world- poetry. "E. Schwartz puts" love "," poetry "and" miracles "," magic. " creativity, joy and happiness to create in combination with themes of love and power first appears in "Cinderella." the last - in 1954.
Work on "Cinderella" (script and film) fell on 1945-1947, that is, the period when "An Ordinary Miracle" was temporarily postponed, but the thoughts that worried the writer, taking into account the age address, were partially realized here. This often happens with writers who work simultaneously for children and adults: a similar roll-over between "The Golden Key" and the third part of A. Tolstoy's Walking Through the Torment was discovered by M. Petrovsky.
It is impossible to ignore one more feature of E. Schwartz's tale: fabulous images, objects and situations are noticeably reduced, and ordinary ones, or those close to that, are made magical. Puss in Boots takes off his boots and sleeps by the fireplace, Thumb-Boy is playing hide and seek for money, seven-league boots are passed by, etc. On the contrary, the seemingly natural properties of the human character are absolutized. In the final monologue, the King says: "I adore the wonderful properties of his (boy.) Soul: loyalty, nobility, the ability to love. I adore, I adore these magical feelings that will never, never end." Obviously, the deficit of these magical properties if the artist talks about them in the script key phrase. See: E. Schwartz, I Live Restlessly ... From the Diaries
Even a cursory analysis shows that a writer turns to a "wandering" plot only when he sees an opportunity in "someone else's" to express "his", innermost. For the fact that in the darkest times E. Schwartz, K. Chukovsky, A. Tolstoy, A. Volkov, N. Nosov, A. Nekrasov could convey the truth to the reader, keep living soul, necessary. as the poet advised, before them "humbly kneel." Petrovsky M. books of our childhood. M., 1986
Conclusion
Director N.P. Akimov spoke wonderful words about the drama of E.L. Schwartz: "... There are things in the world that are made only for children: all sorts of tweeters, jump ropes, horses on wheels, etc. Other things are fabricated only for adults: accounting reports. Cars, tanks, bombs, alcoholic drinks and cigarettes. However it is difficult to determine for whom the sun, sea, sand on the beach exist, blooming lilac, berries, fruits and whipped cream? Probably for everyone! Both children and adults love it alike. So it is with drama. There are plays exclusively for children. They are only staged for children, and adults do not attend such performances. Many plays are written specifically for adults, and even if adults do not complete auditorium, children are not very eager for empty seats.
But the plays of Yevgeny Schwartz, in whatever theater they are staged, have the same fate as flowers, sea surf and other gifts of nature: they are loved by everyone, regardless of age ...
Most likely, the secret of the success of Schwartz's tales lies in the fact that, talking about wizards, princesses, talking cats, about a young man turned into bears, he expresses our thoughts about justice, our idea of happiness, our views on good and evil. The fact that his fairy tales are real contemporary topical plays. "
Elena Pavlovna Gorshkova
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Good and evil in the works of Russian literature
Scientific work
Completed by: Gorshkova Elena Pavlovna
Pupil of grade 11 A of school number 28
Checked by: Olga Nikolaevna Sabaeva
Russian language teacher and
literature school number 28
Nizhnekamsk, 2012
1. Introduction 3
2. "Life of Boris and Gleb" 4
3. A.S. Pushkin "Eugene Onegin" 5
4. M.Yu. Lermontov "Demon" 6
5. F.M. Dostoevsky "The Brothers Karamazov" and "Crime and Punishment" 7
6. A. N. Ostrovsky "Thunderstorm" 10
7. M.A. Bulgakov " White Guard"And" The Master and Margarita "12
8. Conclusion 14
9. List of used literature 15
1. Introduction
In my work, we will talk about good and evil. The problem of good and evil is eternal problem, which worried and will excite humanity. When fairy tales are read to us in childhood, then in the end good always wins in them, and the fairy tale ends with the phrase: "And they all lived happily ever after ...". We grow, and over time it becomes clear that this is not always the case. However, it does not happen that a person is absolutely pure in soul, without a single flaw. There are flaws in each of us, and there are many of them. But this does not mean that we are evil. We have a lot of good qualities. So the theme of good and evil arises already in ancient Russian literature. As they say in “The Teachings of Vladimir Monomakh”: “... Think, my children, how merciful God is to us and how merciful is God. We are sinful and mortal people, and yet, if someone does us harm, we are ready, it seems, to pin him down and take revenge on the spot; and the Lord to us, the Lord of life (life) and death, tolerates our sins for us, although they exceed our heads, and throughout our life, like a father who loves his child, he punishes and again draws us to Himself. He showed us how to get rid of the enemy and defeat him - with three virtues: repentance, tears and alms ... ".
"Instruction" is not only a literary work, but also an important monument public thought... Vladimir Monomakh, one of the most authoritative Kiev princes, is trying to convince his contemporaries of the perniciousness of internecine strife - Russia, weakened by internal hostility, will not be able to actively resist external enemies.
In my work, I want to trace how this problem was modified by different authors in different times... Of course, I will dwell in more detail only on individual works.
2. "Life of Boris and Gleb"
We meet a pronounced opposition of good and evil in the work Old Russian literature"The Life and Ruin of Boris and Gleb", which belongs to the pen of Nestor, a monk of the Kiev Caves Monastery. Historical background events is as follows. Dies in 1015 old prince Vladimir, who wanted to appoint his son Boris, who was not in Kiev at that time, as heir. Boris's brother Svyatopolk, planning to seize the throne, orders to kill Boris and his younger brother Gleb. Miracles begin to happen near their bodies, abandoned in the steppe. After the victory of Yaroslav the Wise over Svyatopolk, the bodies were reburied and the brothers were proclaimed saints.
Svyatopolk thinks and acts at the instigation of the devil. The "historiographic" introduction to life corresponds to the idea of the unity of the world historical process: the events that took place in Russia are only a special case of the eternal struggle between God and the devil - good and evil.
"The Life of Boris and Gleb" - a story about martyrdom saints. The main theme was determined and artistic structure Such a work, the juxtaposition of good and evil, martyr and tormentor, dictated a particular tension and "poster" straightforwardness of the culminating scene of the murder: it should be long and didactic.
Alexander Pushkin looked at the problem of good and evil in his own way in the novel "Eugene Onegin".
3. A.S. Pushkin "Eugene Onegin"
The poet does not divide his characters into positive and negative. He gives each of the heroes several conflicting assessments, forcing him to look at the heroes from several points of view. Pushkin wanted to achieve maximum likeness to life.
Onegin's tragedy lies in the fact that he rejected Tatyana's love, fearing to lose his freedom, and could not break with the light, realizing its insignificance. In a depressed state of mind, Onegin left the village and "began his wanderings." The hero who returned from the trip does not look like the former Onegin. Now he will not be able, as before, to go through life, completely ignoring the feelings and experiences of people with whom he encountered, and think only of himself. He has become much more serious, more attentive to others, now he is capable of strong feelings that completely grips him and overwhelms his soul. And then fate again brings him to Tatiana. But Tatyana refuses him, since she was able to see that selfishness, that selfishness that lay at the basis of his feelings for her .. In Tatyana they say offended feelings: it was her turn to scold Onegin for not being able to discern all the depth in her in time her soul.
In Onegin's soul there is a struggle between good and evil, but, in the end, good wins. We do not know about the further fate of the hero. But perhaps he would have become Decembrists, which led to the whole logic of the development of a character that has changed under the influence of a new circle of life impressions ..
4. M. Yu. Lermontov "Demon"
The theme runs through all the poet's work, but I want to dwell only on this work, because in it the problem of good and evil is considered very sharply. The demon, the personification of evil, loves the earthly woman Tamara and is ready for her sake to be reborn for good, but Tamara is by nature incapable of responding to his love. The earthly world and the world of spirits cannot come together, the girl dies from one kiss of the Demon, and his passion remains unquenched.
At the beginning of the poem, the Demon is evil, but by the end it becomes clear that this evil can be eradicated. Tamara initially represents good, but she causes suffering to the Demon, since she cannot respond to his love, which means that she becomes evil for him.
5.F.M. Dostoevsky "The Brothers Karamazov"
The history of the Karamazovs is not just a family chronicle, but a typified and generalized image of contemporary intellectual Russia. This epic work about the past, present and future of Russia. From the point of view of the genre, it is a complex work. It is a fusion of "life" and "novel", philosophical "poems" and "teachings", confessions, ideological disputes and court speeches. The main problematic is the philosophy and psychology of "crime and punishment", the struggle between "God" and "devil" in the souls of people.
Dostoevsky formulated the main idea of the novel The Brothers Karamazov in the epigraph “Truly, truly I say to you: if a grain of wheat, falling into the ground, does not die, it will bear much fruit” (Gospel of John). This is the thought of a renewal inevitably occurring in nature and in life, which is certainly accompanied by the dying of the old. The breadth, tragedy, and irresistibility of the process of the renewal of life were explored by Dostoevsky in all its depth and complexity. The thirst for overcoming the ugly and ugly in consciousness and actions, the hope for moral revival and initiation into a pure, righteous life overwhelm all the heroes of the novel. Hence the "tear", the fall, the frenzy of the heroes, their despair.
In the center of this novel is the figure of a young commoner Rodion Raskolnikov, who succumbed to new ideas, new theories that are worn in society. Raskolnikov is a thinking person. He creates a theory in which he tries not only to explain the world, but also to develop his own morality. He is convinced that humanity is divided into two categories: some - "have the right", and others - "trembling creatures", which serve as "material" for history. The schismatics came to this theory as a result of observations of contemporary life, in which the minority is allowed everything, and the majority - nothing. The division of people into two categories inevitably raises the question of what type of person he himself belongs to. And to find out this, he decides on a terrible experiment, he plans to sacrifice an old woman - a usurer who, in his opinion, brings only harm, and therefore deserves death. The action of the novel is structured as a refutation of Raskolnikov's theory and his subsequent recovery. By killing the old woman, Raskolnikov placed himself outside of society, including even his beloved mother and sister. The feeling of being cut off and lonely becomes a terrible punishment for a criminal. Raskolnikov is convinced that he was mistaken in his hypothesis. He experiences the anguish and doubts of an "ordinary" criminal. At the end of the novel, Raskolnikov takes the Gospel in his hands - this symbolizes the spiritual break of the hero, the victory of the good beginning in the hero's soul over his pride, which gives rise to evil.
Raskolnikov, it seems to me, is generally a very contradictory personality. In many episodes, it is difficult for a modern person to understand him: many of his statements are refuted by each other. Raskolnikov's mistake is that he did not see in his idea the crime itself, the evil that he committed.
Raskolnikov's condition is characterized by the author with words such as "gloomy", "depressed", "indecisive". I think this shows the incompatibility of Raskolnikov's theory with life. Although he is convinced that he is right, this conviction is not very certain. If Raskolnikov were right, then Dostoevsky would not have described the events and his feelings in gloomy yellow tones, but in light ones, but they appear only in the epilogue. He was wrong that he took on the role of God, had the courage to decide for Him who should live, who should die.
Raskolnikov always vacillates between faith and unbelief, good and evil, and Dostoevsky fails to convince the reader, even in the epilogue, that the Gospel truth has become Raskolnikov's truth.
So in the search, mental anguish and dreams of Raskolnikov, his own doubts, internal struggle, disputes with himself, which Dostoevsky constantly wage, were reflected.
6. A. N. Ostrovsky "The Thunderstorm"
AN Ostrovsky in his work "The Thunderstorm" also touches upon the theme of good and evil.
In Thunderstorm, according to the critic, “the mutual relations of tyranny and speechlessness are brought to the most tragic consequences. Katerina Dobrolyubov considers a force that can withstand the bone old world, new strength brought up by this kingdom and its tremendous foundation.
The play "The Thunderstorm" contrasts the two strong and solid characters of Katerina Kabanova, a merchant's wife, and her mother-in-law Martha Kabanova, who has long been nicknamed Kabanikha.
The main difference between Katerina and Kabanikha, the difference that pushes them to different poles, is that following the traditions of antiquity for Katerina is a spiritual need, and for Kabanikha it is an attempt to find the necessary and only support in anticipating the collapse of the patriarchal world. She does not ponder the essence of the order that protects, she emasculated the meaning, content from it, leaving only the form, thereby turning it into a dogma. She turned the beautiful essence of ancient traditions and customs into a senseless rite, which made them unnatural. We can say the Kabanikha in "The Thunderstorm" (as well as in the Wild) personifies a phenomenon inherent in the crisis state of the patriarchal way of life, and not inherent in it initially. The deadly effect of wild boars and wild on living life with particular evidence it manifests itself precisely when life forms are deprived of their former content and are already preserved as museum relics. Katerina, on the other hand, is best qualities patriarchal life in their pristine purity.
Thus, Katherine belongs to the patriarchal world - in all its other characters. Artistic assignment the latter - to outline the reasons for the doom to the death of the patriarchal world as fully and multi-structured as possible. Thus, Varvara learned to deceive and take advantage of the opportunity; she, like Kabanikha, follows the principle: “do what you want, as long as it is sewn and covered.” It turns out that Katerina in this drama is good, and the other characters are representatives of evil.
7.M.A.Bulgakov "White Guard"
The novel tells about the events of 1918-1919, when Kiev was abandoned by German troops who surrendered the city to the Petliurists. Officers of the former tsarist army were betrayed at the mercy of the enemy.
In the center of the story is the fate of one such officer's family. For the Turbins, a sister and two brothers, the fundamental concept is honor, which they understand as serving the fatherland. But in the vicissitudes of the Civil War, the fatherland ceased to exist, and the usual landmarks disappeared. Turbines are trying to find a place for themselves in the changing world before our eyes, to preserve their humanity, the goodness of the soul, not to get embittered. And the heroes succeed.
The novel sounds an appeal to Higher powers, who should save people in a period of timelessness. Alexei Turbin has a dream in which both Whites and Reds fall into heaven (Paradise), because both are loved by God. This means that in the end, good must win.
The devil, Woland, comes to Moscow with an audit. He watches over the Moscow bourgeoisie and pronounces a sentence on them. The culmination of the novel is Woland's ball, after which he learns the story of the Master. Woland takes the Master under his protection.
After reading a novel about himself, Yeshua (in the novel he is a representative of the forces of Light) decides that the Master, the creator of the novel, is worthy of Peace. The master and his beloved die, and Woland escorts them to the place where they now have to live. This is a pleasing home, the very embodiment of an idyll. Thus, a person who is tired of the battles of life gets what he was striving for with his soul. Bulgakov hints that besides the posthumous state, it is defined as "Peace", there is another higher state - "Light", but the Master is not worthy of the Light. Researchers are still arguing why the Master is denied the Light. In this sense, the statement of I. Zolotussky is interesting: “It is the Master himself who punishes himself for the fact that love has left his soul. Those who leave home or whom love leaves do not deserve the Light ... Even Woland is lost in front of this tragedy of fatigue, the tragedy of the desire to leave the world, to leave life. "
Bulgakov's novel about the eternal struggle between good and evil. This is a work dedicated not to fate a certain person, families or even groups of people, somehow related to each other, - he considers the fate of all mankind in his historical development... The time interval of almost two millennia, separating the action of the novel about Jesus and Pilate and the novel about the Master, only emphasizes that the problems of good and evil, the freedom of a person's spirit, his relationship with society are eternal, enduring problems that are relevant for a person of any era.
Bulgakov's Pilate is not at all shown as a classic villain. The procurator does not want Yeshua to be evil; cowardice led him to cruelty and social injustice. It is fear that makes good, intelligent and brave people a blind weapon of evil will. Cowardice is an extreme expression of internal subordination, lack of freedom of spirit, dependence of a person. It is especially dangerous because, once resigned to it, a person is no longer able to get rid of it. Thus, the powerful procurator turns into a miserable, weak-willed creature. But the vagabond philosopher is strong in his naive faith in goodness, which neither fear of punishment nor the spectacle of universal injustice can take away from him. In the image of Yeshua, Bulgakov embodied the idea of goodness and unchanging faith. Despite everything, Yeshua continues to believe that the wicked, bad people not in the world. He dies on the cross with this faith.
The clash of opposing forces is most vividly presented at the end of A. Bulgakov's novel The Master and Margarita, when Woland and his retinue leave Moscow. What do we see? “Light” and “darkness” are on the same level. The world is not ruled by Woland, but Yeshua is not ruled by the world either.
8 Conclusion
What is good and what is evil on earth? As you know, two opposite forces cannot but enter into a struggle with each other, therefore, the struggle between them is eternal. As long as man exists on earth, good and evil will exist. Thanks to evil, we understand what good is. And good, in turn, reveals evil, illuminating a person's path to truth. There will always be a struggle between good and evil.
Thus, I came to the conclusion that the forces of good and evil in the world of literature are equal. They exist side by side in the world, constantly fighting, arguing with each other. And their struggle is eternal, because there is no person on Earth who has never committed a sin in his life, and there is no such person who would completely lose the ability to do good.
9.List of used literature
1. SF Ivanov "Introduction to the Temple of the Word." Ed. 3rd, 2006
2. Great school encyclopedia, volume 2. 2003
3. Bulgakov MA, plays, novels. Comp., Entry. and note. V.M. Akimov. True, 1991
4. Dostoevsky F.M. "Crime and Punishment": Novel - M .: Olympus; TKO AST, 1996
Essays on the topic "Good and Evil" are given to schoolchildren in primary grades... Children write essays on this topic in the lessons of literature, social studies, music, considering this topic from various angles.
What should be considered when writing?
When writing an essay on the topic "Good and Evil", you need to rely on some kind of work (if you were asked it from literature). It is necessary to compare the heroes of this work with different moral qualities.
But usually an essay on such a topic is given to children in order to test their reading, perception of the world, how they are able to reason and analyze. The Good and Evil theme allows you to do this. Writing an essay is quite easy if you know how to think through the information and analyze.
Introduction
Ideally, any essay should consist of three paragraphs: the introduction, the main part, which reveals the whole meaning, and the conclusion.
The introduction must be written, even if it is a mini-essay on the topic "Good and Evil". It is from the beginning of your reasoning and narration that the reader's further perception of the rest of the text depends. The introduction reveals the meaning of the further text, you must notify the reader about what you want to write about, as well as your position. The introduction should be short, about 2-5 sentences, no more. Examples of an introduction for an essay on the topic "Good and Evil":
- Our Big world divided into black and white, good and evil. Absolutely every person at one time or another in his life has come across good and evil. This topic is the most relevant today, which is why it is so important to speculate on the topic of good and evil, their interactions and differences.
- From the early childhood we are read books and fairy tales about how good and evil are opposed. The theme of good and evil has always existed on our planet, it is the most relevant. But can there be good without evil? How do good and evil interact? Let's try to speculate on this topic.
"Good and evil" is not so difficult to write if you have something to say. The introduction is always much more difficult than writing the main part of the essay and the conclusion. Many seasoned writers say that starting a story is much more difficult, even for them, than it is ending.
The main part of the essay
Essays on the topic "Good and Evil" are a ground for thought for any person, both adults and children. In the main part, you can give arguments from life, literary works, from personal experience... The main part can consist of 10-20 sentences, and for a mini-essay even from 8. Ideas for writing the main part of such an essay:
- Psychologists believe that everything in our life comes back like a boomerang. This assumption, theory has existed in practice for many years and is proved by examples from life and literary works. If a person does good, then, as a rule, it will definitely return to him. The proverb "do not do good to people, you will not get evil" refutes the boomerang theory, but this proverb is rarely true. In fact, a person who does good receives it in return. Perhaps from another person, but receives. A person who does good is happy and believes in the kindness of others. He lives in an environment, in a world of good-natured people. An evil person who commits evil against other people does not receive good in his life, but only anger and aggression from others.
- Can good exist without evil? I think not. God created evil in order for people to understand. If people did not know, they would not appreciate such things as good deeds. A person, in relation to whom only evil constantly manifests itself, begins to value good deeds and to commit them himself. This is seen in many examples, for example in the book When the boy was young, he was offended and disliked. But there were strangers in his life who gave him good. From childhood, David felt that sharp difference between good and evil, so he learned to value good and tried to do the same with people.
Conclusion of the essay
With the conclusion of the essay on the topic "Good and Evil", it is necessary to draw a short conclusion of your reasoning and conjectures. For a voluminous essay, this section can be up to seven sentences, and for a mini-essay, up to four. In conclusion, you need to say the same thing as in the main part, but at the same time convey only the main essence.
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