Municipal Educational Institution Lyceum No. 23

Problems national character in Russian prose

Completed by a student of grade 11 “E”

Lysykh Yulia

Vladimirovna

Head: Russian teacher

language and literature

Gorbachev

Svetlana Pavlovna

Kaliningrad

I. Introduction…………………………………………...2

II. 1. Russian character in the works of N.S. Leskov………………4

2. Russian character in the works of I.A. Bunin (newest prose 20

century - beginning)……………………………………………………..6

3. Russian character in the works of V.I. Belov, (mid-20th

century)………………………………………………………8

4. Reflection of the Russian character in the works of Solzhenitsyn,

(literature of the period of the Great Patriotic War)……….10

5. V. Shukshin, problems of the Russian character (Russian prose in the 50-90s -

end of the 20th century)…………………………………..13

III. Conclusion.……………………………………………………………………..15

Bibliography……………………………………………………16

Introduction

The twentieth century is the century of the emergence of new trends in

literature where it is formed A New Look to Russian literature, changes

an idea of ​​the values ​​of this world. In the twentieth century there was

many events that particularly influenced the formation of the national

character. We will look at several historical events and define them

influence on literature. First of all, the influence of revolutionary upheavals.

Russia at the beginning of the twentieth century experienced, as is known, three revolutions

(1905-1907, February and October 1917) and preceding them

wars - Russian-Japanese (1904-1905), World War I (1914-1918) and

civil war. In a stormy and menacing time, three contended

political positions: supporters of monarchism, defenders of bourgeois reforms,

ideologists of the proletarian revolution. Russian literature has always been alien to ideas

any violence, as well as bourgeois practicality. They were not accepted even now.

L. Tolstoy in 1905 had a presentiment that the world “stands on the threshold of a huge

transformation." Changing "forms" public life"He predicated, however,

spiritual self-improvement of the individual.

“Higher questions”, according to Iv. Bunin, “about the essence of being, about

the purpose of man on Earth" acquired a rare dramatism. Writer

was aware of his “role in the boundless human crowd.”

The path to art lay through the comprehension of multifaceted relationships

people, the spiritual atmosphere of the time. And where specific phenomena somehow

connected with these problems, a living word and a vivid image were born.

Writers strived for a creative transformation of the world. And the path to the real

existence lay through the artist’s self-absorption. Thus, it is through

the artist's self-absorption is created new image, reflecting the actual

reality. And these images reflect the character of a person. On

in my opinion, the problem of national character is very important and

interesting because it has stirred the minds of many over the years

writers and scientists. I chose this topic to understand what a Russian is like

a person, and perhaps for the purpose of self-identification. In addition, I would like

correlate my character, the character of the people around me with the character of everything

Russian people.

I would like to start with the definition of the concept of national

character. In philosophy, the word character is understood as: “integral and

sustainable individual warehouse mental life person, manifested in

individual acts and states of his mental life, as well as in his manners,

habits, mentality and the human circle of emotional life.

A person’s character acts as the basis of his behavior and constitutes

subject of study of characterology." (21)

As a special area of ​​psychological research, the study

character was developed mainly in German psychology of the 1st

half of the 20th century, which was largely derived from the ideas of philosophy

life, phenomenology, etc., and the term “character” often acted as

synonym for personality.

In psychology, the term “character” means: “1.

The original meaning in Latin is “inscription” or “marking,

distinguishing one thing from others” for the purpose of its identification. Although this is the meaning

still exists, the synonyms “trait” or

"characteristic". When this term is used in psychology, it

means: 2. the total number or integration of all such characteristics

(damn), resulting in a unified whole that shows the essence

(character) of a situation, event or person.

Modern psychology, based on Marxist understanding

of a person as a set of social relations, emphasizes the social

historical conditioning of character and considers it as complex

unity of the individual and typological, as a result of interaction

hereditary inclinations and qualities developed in the process of development

personality and its upbringing." (22)

Translated from Greek, the word character means

"imprint, sign."

Thus, national character is interpreted as

a distinctive feature of a nation, unique to it. Moreover, this character

historically and socially conditioned.

My hypothesis is this: is it possible to find

definition of Russian character in literary sources? How does it appear

Russian people on the pages of books by Russian writers?

To study this problem, the following methods are used:

as: 1) observation; 2) philological analysis; 3) the method is also used

synthesis. Here the multinational character is explored in all its diversity,

in order to present a holistic portrait of a Russian person. 4) Except

In addition, it applies comparative analysis, in order to identify common and

different in the depiction of the Russian character by different writers.

I base my observations on the works of N.S. Leskov,

I.A.Bunin, V.I.Belov, V.Shukshin, and also consider military prose By

Solzhenitsyn's stories. I chose Leskov because he was the first to open the topic

Russian national character and began studying it. He devoted this topic

all of my life. That's why I want to turn to the works of precisely this

writer. The choice of Bunin and Belov is explained by the fact that their works

are similar in many ways, and also, in my opinion, these writers are bright

representatives of their time. Solzhenitsyn's work attracts with its

truthfulness, pain for what is happening, insight. He is very detailed

describes the harsh regime during the camp times. Shukshin's works attracted

me with its uniqueness. His characters see the world around them differently, not

because everyone, they have special behavior and habits. This is what got me interested

N.S. Leskov.

In order to track how views have changed, and

also literature itself in the 20th century, consider the reflection of the Russian character in

works of N.S. Leskov, that is, at the end of the 19th century.

Leskov’s creativity had a huge impact on destinies

Russian literature. Lively, colorful figures of Leskov's characters as

would represent different sides of the “mysterious Russian soul”, as beautiful,

so scary.

Let's consider the most famous example- “The Tale of the Tula Oblique”

Left-handed..." Its main character is a working artisan. Unprepossessing in appearance

(oblique, hair torn out during training, sparse beard), he shows miracles

hard work and modesty. The British persuade the self-taught Lefty to stay with

them an engineer, but in his homeland he doesn’t even have a name, he travels on the floor

carriages “without tugament”, and upon returning from England rolls in the mud near

hospital doors. Throughout the story, he performs two “feats” for the sake of

prestige of Russia - fulfills the royal task with a flea and finds out the military

The secret is to not clean the guns with bricks.

As a reward for the first, he receives a caftan from someone else's shoulder and a supply

"vodka-kislyarka" The flea he savvy is more interesting than him

myself. But because of the second, he is ready to sacrifice his life, and this secret is never

reaches the ears of the king - the courtiers bury him among everyday affairs. But

Lefty is not some chosen genius. He is one of the masters, of whom there are many

Tula, and in Russia in general. His conversation is full of unobtrusive humor, judgment -

purely popular common sense (for example, remember how he speaks about

English bride); he is also strong in another “national” activity - wine drinking

(all the way from Russia, as already mentioned, he eats sour milk, and all the way

way back - competes with the skipper). But that's the trouble, that's all

skill decides his fate, and everything that Lefty himself considers most important

turns out to be in vain and no one needs. It turned out to be just as in vain

Lefty's life itself.

Another example of how remarkable strength will, ability

wasted, to say the least. Now the hero is a woman, Katerina

Lvovna Izmailova, nicknamed “Lady Macbeth” Mtsensk district" She in

Unlike Lefty, he fights for his personal happiness. And in this fight she

ready to do anything. Boredom pushes her to Sergei, but then she takes over

tragic turn.

Katerina measures people by herself, she expects the same from Sergei

the passions and loyalty that he awakened in her. She commits the first murder

trying to protect her lover. Second, defending your right to

love, for one's own dignity. She's proud, she laughs at threats

husband Next to her, Sergei is a coward and a nonentity. But she already felt

the ease of achieving one's own life at the cost of someone else's life - and her patient dies

nephew, defenseless child. It would seem that Izmailova is ordinary

murderer, but Leskov does not stop at the scene of punishment. And here

It turns out that Katerina sacrifices not only others. How much humiliation

grief and torment she has to endure at the stage, but she is indifferent to everything,

except for one thing – Sergei’s attitude towards her. And then everyone reveals their true

face. And the main punishment for Katerina is the betrayal of her loved one.

The one to whom she gave so much and from whom she has the right to demand the same, on

In front of everyone, her love is trampled and laughed at. And Katerina decides to

the last step is the last victim - she commits suicide and kills her rival.

criminal or martyr in the name of love? And is it love?

So it opens up to us from completely opposite sides

Russian character. What is more in him - modesty, self-sacrifice or

terrible dark depths leading to crime, to robber prowess?

Love, skill, beauty, crime - everything is mixed and

in another story by N.S. Leskov - “The Sealed Angel”. There is no

any one main character; there is a narrator and an icon around which

the action unfolds. Because of it, faiths collide (official and

Old Believer), because of her they perform miracles of beauty and go to

self-sacrifice, sacrificing not only life, but also soul. It turns out, for the sake of

can one and the same person be killed and saved? And even true faith does not save you from

sin? Fanatical worship of even the highest idea leads to

idolatry, and, consequently, vanity and vanity, when the main thing

something small and unimportant is accepted. And the line between virtue and sin

elusive, each person carries both. But ordinary

people who are mired in everyday affairs and problems, who transgress morality, do not

noticing this, they discover the heights of the spirit “... for the sake of people’s love for people,

revealed on this terrible night."

So the Russian character combines faith and unbelief, strength and

weakness, baseness and majesty. He has many faces, like people who embody

his. But his unappealing, true features appear only in the simplest and most

at the same time unique - in the attitude of people towards each other, in love. If only

she was not lost, was not destroyed by reality, she gave people strength

This is how we got acquainted with the work of N.S. Leskov, noted

the main features of national character in his works.

But in order to draw some conclusions, let's look at

manifestation of Russian character in the works of other authors of the twentieth

century. Let's start with modern era 20th century, so-called the latest prose. AND

its main representative is Ivan Alekseevich Bunin.

II. 1.Russian character in the works of I.A.Bunin

In Bunin's works the national

character, since he himself and his ancestors were connected with the people and with the land,

were landowners.

I.A.Bunin was a great master artistic word, authentic

Russian writer who reflected the life of his time, created characters

contemporaries of different social groups.

A special place in the work of Iv. Bunin is occupied by works about

the fate of the Russian village of that time. The topic of the peasantry interested Ivan.

Bunin and in early period creativity when he created stories such as

"Tanka" (1892), "Epitaph" (1900), "Pines" (1901), depicting life in them

people in the post-reform period. Our focus is on two more

his later stories "The Cheerful Yard" (1911) and "Zakhar Vorobyov" (1912), in

shows the features of a peasant’s life that shape his character and

worldview. These stories did not escape the attention of researchers. ABOUT

they were written by V. Afanasyev, A.A. Volkov, T.G. Dmitrieva, O.N. Mikhailov, V.K.

Sigov, L.A. Smirnova and others.

Creativity Iv. Bunin influenced not only his

contemporaries, but also on writers of subsequent generations. Our task is

consider the continuity of traditions of I.A. Bunin in the image of folk

character.

V. Belov highly appreciated Bunin’s remarkable talent,

who noted that “after Tolstoy, Bunin was the most significant phenomenon in

Russian literature, the last, not yet surpassed by anyone

classic. Bunin, like Tolstoy, belongs not only to Russia, but to all

Rodnit V. Belova and Iv. Bunin, first of all, the circumstance

that they show the fate of the Russian village and the Russian peasantry in

tense historical moments. In the stories "Merry Yard" and "Zakhar

Vorobyov" I.A. Bunin comprehended the life of the Russian people after the revolution of 1905

years, fully aware that significant changes in the fate of a peasant

did not happen, therefore in these works Bunin focuses on

the plight of the village and reveals the originality of the Russian character.

Over the contradictions of the Russian national character Iv. Bunin

thought for a long time, but outlined them especially clearly in his diary entries

1919: “There are two types of people. In one, Rus' predominates, in the other -

Wonderful, Merya. But in both there is terrible variability

moods... The people themselves said to themselves: “We are like a club made of wood,

and an icon" - depending on the circumstances, on who the tree is

processes...".(1)

If the definition of “Rus” includes the concepts of humility,

rationality, self-denial, then “Chud” should be considered as

spontaneous, willful, unbalanced folk type.

We will look at these two types of characters - "Rus" and "Chud" - using an example

stories by Iv. Bunin's "Merry Yard" and "Zakhar Vorobyov", and we will also try

identify them in the work of V. Belov, but we will look at him later.

In one of the masterpieces of Bunin’s talent, the story “Merry

yard", two principles of Russian national character are given, personified in

images of Anisya and Yegor. Anisya is the type of woman-mother that Bunin

admired in his works. All life's adversities she humbly

accepts and endures patiently. In that female image writer

personifies the long-suffering, meek, hardy Russian man.

The complete opposite of Anisya is her son Yegor. "He is white, wide,

she is dry, narrow, dark, like a mummy; dilapidated cloth dangles on thin and

long legs. He never takes off his shoes, she is always barefoot. He's all sick, she

I have never been sick in my entire life. He is an empty talker, sometimes cowardly, sometimes

who is possible, brave, impudent, she is silent, even, submissive. He's a tramp, he loves

people, conversations, drinks - so long as the day passes. And her life goes on

eternal loneliness, sitting on a bench, in the constant feeling of pulling

emptiness in the stomach..." She thought that her son would come to his senses, but "he didn't

recognized neither family, nor property, nor homeland." Yegor Minaev is self-willed,

mentally devastated, he is deprived of any attachment, helpless in front of

life, hence the feeling of hopelessness and a conscious impulse towards suicide.

The most important quality of the Russian character, formed

The age-old way of life of the people should be considered humility. But not only

humble old men embody best qualities Russian soul. In the story "Zakhar

Vorobyov" before us is a peasant-hero, in whom

patriarchal traits disappearing in the clash with the influences of the emerging

new era.

Zakhar’s appearance reflects the features of antiquity: “He was a reddish-blonde,

bearded and so much taller, bigger ordinary people that it was possible

show. He himself felt like he belonged to some other breed,

than other people in the old days, they say, there were many like him, yes

this breed is being translated... He was invariably in excellent tune. healthy for

rarity. He was built perfectly... His beard was soft, thick, slightly

wavy..."

Zakhar is a strong, strong-willed character, full of thirst for life and at the same time

time, a Russian man who knows no limits in anything.

In the character of Zakhar Vorobyov there are dark and bright sides souls

person. The daring of his nature collides with recklessness, he does not find

application of its heroic strength, which leads Zakhar to death.

Opposing Zakhar Vorobyov are small people - a coachman, a constable and

Alyoshka, who envy the strength and well-being of the main character of the story.

characters, the heterogeneity of which is explained by the inconsistency of psychology

Russian peasant, determined by social factors.

Let's now look at the work of V.I. Belov. Its subject

works are in many ways similar to the themes of Bunin’s works. It is the general

and excellent in depicting the national character in their works, to me

needs to be discovered.

2. National character in the works of V.I. Belov.

V. Belov in the stories "A Habitual Business" (1966) and "Carpenter's Stories"

(1968) reflects another historical era, the period of the mid-20th century, when

Russia went through the crucible of the Great Patriotic War.

Works by V.I. Belov was discovered new page in the image of a village.

novels by S. Babaevsky "Cavalier of the Golden Star", G. Medynsky "Marya", G.

Nikolaev's "Harvest", but shows her sorrows realistically.

In the works of V. Belov we observe approximately the same types of characters as

as with Iv. Bunina. V. Belova, like Iv. Bunin, interested in the opposite

properties of the Russian people: meekness, humility, kindness and toughness,

rebellion, tendency to violence.

All of the above qualities consistently, to one degree or another,

embodied in the image of Ivan Afrikanovich Drynov, the hero of the story by V. Belov

"Business as usual."

peasant family of the post-war period working on a collective farm. Chapter

family of Ivan Drynov, a participant in the Great Patriotic War, working day and

night, cannot feed his wife and nine children. Succumbing to persuasion

brother-in-law Mitka, he goes to work in the Arctic. But before reaching

destination, having drunk all the money, missing his family, Ivan Afrikanovich

decides to return to his native village.

He still does not know that three days after his departure something happened.

a tragedy caused by inhumane living conditions. His wife, Katerina,

while caring for the cows and trying to cut food for them, I overstrained myself and

The image of Katerina has something in common with Bunin’s Anisya: both of them

gave their love to their husband and children, were great workers, humbly

enduring the hardships of life and back-breaking work, both quietly pass away.

The meek, truly national image of Katerina is accompanied by the image

husband Simple, unsophisticated, who went through the Great War as an ordinary soldier

Patriotic War, he's in vital important points maybe stubborn, tough with

those around him, can defend his opinion. Like Bunin’s Zakhar Vorobiev,

Ivan Afrikanovich cannot find an application for his strength, cannot realize

yourself, being in constant search, trying to understand life. But can't be found

complete analogy between these heroes, since they belong to different

historical eras.

Much in the life of Ivan Drynov changes after the death of his wife. In scenes

following the return of Ivan Afrikanovich to the village, V. Belov speaks

reflect on the meaning of life and death. Ivan Drynov thinks about the fact that

remains after a person, and he is struck by a simple thought: “Behold, I was born for

something about him, Ivan Afrikanovich, but before that he didn’t exist either... And the forest

there was, and there was moss, but it wasn’t, never was, never, wasn’t at all, so not

does it matter if it doesn’t happen again? ... Well, what about other living people?

After all, they will be, they will remain? And the lake and this damned forest

it will remain, and they will mow it again. How's it going here? It turns out life is still not

will stop and go as before, even without him, without Ivan Afrikanovich.

It turns out, after all, that it was necessary to be born rather than not be born..." (11)

The image of Ivan Afrikanovich is filled philosophical meaning. V. Belov

shows spiritual world hero, the process of his awareness of the beauty of life, the birth

as a result of spiritual experiences of life-affirming philosophy.

A representative of another type of national character, corresponding

Bunin’s definition of “Chud”, is I. Drynov’s brother-in-law Mitka, who with

his pursuit of the ruble is contrasted with the heroes, whose characters are dominated by

hard work, endurance, integrity and love.

Antipodean characters are also given by V. Belov in the story "Carpenter's Stories."

Olesha Smolin is close to Ivan Drynov in many ways. He is hardworking, can understand and

forgive other people, the hardships of peasant life did not harden his heart.

The antagonist of Olesha is Aviner Kozonkov - a parasite,

opportunist. During the years of collectivization, he brought a lot to his fellow villagers.

troubles. The image of Kozonkov is necessary in order to better determine

features of folk psychology shaped by social conditions

A like-minded person of O. Smolin is K. Zorin, a man of the new

generations. If Smolin's character is formed by centuries of peasant

way of life, then Zorin’s character is in the process of formation. Life

Zorin's goal is to adopt folk traditions and morals and improve them in

modern conditions.

O. Smolin and A. Kozonkov are connected by many years of friendship and enmity.

Kozonkov, who constantly offends his comrade, does not understand the reasons

Smolin's indignation, since each of them has their own truth.

Their last conflict, which takes place in Zorin's house, should,

it seems to bring the relationship of the heroes to its logical conclusion. But K.'s proposal

Zorina's attempt to figure out who is right and who is wrong ends in a fight.

The life positions of the heroes are so different that it would seem

reconciliation is impossible. But, nevertheless, the day after the fight:

"... Both Aviner and

Olesha. There was no shouting, no noise. The bottle turned green between the tea utensils,

The samovar was cooling on the table."

The main idea of ​​this final passage is the idea of ​​humility and

forgiveness in the spirit of Christian philosophy, which is an original feature

national Russian character.

Thus, the works we examined by Iv. Bunin and V.Belov

can be united not only by thematic appeal to pressing problems

Russian village, but also a depiction of the innermost features of the people's character.

Here V. Belov is the heir and continuer of the traditions of Ivan. Bunina.

Writers are concerned about the spiritual foundations of the Russian person, conditioned

psychological and social factors.

Iv. Bunin and V. Belov make you think not only about the bitter

the fate of the Russian peasant, but also over the tragic fate of all of Russia, linking

the fate of the Motherland with the fate of its people.

Let's get acquainted with the national character of man, developing

V war time, camp time. And here the most prominent representative is

Alexander Isaevich Solzhenitsyn.

3. Reflection of national character in the works of A.I. Solzhenitsyn.

In Russian prose of the 1970-90s, a significant place is occupied by

works that recreate the tragedy of the people who experienced massive massacres

repression in Stalin era. This theme is reflected in prose

Solzhenitsyn, who experienced the hell of the Gulag.

Explore the past, relying not so much on documents (they or

destroyed, or are still not available), how much for memoirs, own

experience - this is the goal of the “GULAG Archipelago”, created in 1958-68.

"The Gulag Archipelago" is a book about people, their tragedies, crippled, but

living souls. It contains images presented by the writer in a large, large-scale manner. Not

few people are affected sketchily, in passing. But most of all - silent,

often illiterate sufferers representing a multimillion-dollar

Russian people.

In the book we are confronted with a truly special community of people,

living according to their own laws, having their own territory and even their own

camp language. Hard labor, exhausting prisoners, turns out to be

incompatible with real work, it is ineffective because

forced. In addition, prisoners understand that good work -

means supporting the totalitarian system, that is, working against oneself and

their own kind.

The main values ​​in the camp are food, peace, sleep, and expression

the highest wisdom aphorism: “don’t believe, don’t be afraid, don’t ask.”

However, the well-thought-out and well-established mechanism of violence sometimes failed,

which were not provided for in the instructions. Firstly, the performers themselves

some moments turned out to be “vicious”: they showed pity and

compassion for prisoners. Secondly, there was a lot of carelessness and laziness

among the camp authorities. Thirdly, there was a factor called

Solzhenitsyn’s “cordiality.”

“Cardiness” encouraged camp inmates during the war to ask for

penal battalions: “This was the Russian character: it’s better to die in

an open field than in a rotten nook.” Of course, the writer emphasizes, in

camp it is important to survive “at any cost”, but still not at the cost of losing the soul or

spiritual death. Therefore, many of those convicted and, above all, himself

lies, denunciation and other “leaden abominations” of camp life.

“The Soul and Barbed Wire” is the symbolic title of one of the book’s chapters.

a challenge to the very foundations of totalitarianism. “Confrontation between the soul and the grid” is often

was ending moral victory a powerless lone prisoner over the all-powerful

For some prisoners, which, first of all, includes the author himself,

being in the hell of the Gulag meant taking spiritual and moral heights. People

were internally cleansed and began to see clearly, so Solzhenitsyn can repeatedly

meet words of gratitude addressed to the prison that are incomprehensible at first glance.

Solzhenitsyn is convinced: totalitarian state many performances

about history, good and evil are false. So he calls on one and all

“don’t live by a lie.” Everything that comes from the writer’s pen, including him

journalism, and numerous speeches before audiences are significant

those that make you think about today, about the moral higher

landmarks that have always been guiding stars for honestly

thinking and fearless people.

a person in extreme situations on the verge between life and death. WITH

on the other hand, such qualities of a Russian person are shown as

long-suffering, fortitude, the ability to survive. Thus, Solzhenitsyn

trying to unravel the mysteries of the Russian soul.

In different life situations we observe the behavior of the hero: in peaceful

life where no serious feats are required, as well as in situations where

having a complex character, where maximum effort is required from the hero,

for example, forces where human endurance is tested.

Consider Solzhenitsyn’s work “ Matrenin Dvor", written

a little bit later. The main character This work is Matryona.

What is the character of a lonely, sinless peasant woman?

righteous woman Matryona from the village of Talnova?

Now that the theoretical and philosophical prerequisites have become obvious

this character, it became clear how much the writer thought about the problem of evil and

goodness in life, about when the light of kindness is able to overcome the darkness of cruelty

and greed, how difficult the life of the righteous is.

Matryona cannot claim anything as her own merit. This angel

the heavenly one has been late all his life for any division of earthly goods. She lived her life

as a pre-official, pre-class person, without any career or track record.

As a result, it’s as if it doesn’t exist for officials, it’s not taken into account anywhere, it doesn’t count for anything

can apply. In fact, Matryona is outlawed, outside citizenship, as

forest animal:

“...She was sick, but was not considered disabled; she's a quarter of a century old

she worked on a collective farm, but because she was not at a factory, she was not entitled to a pension

for oneself, but it was possible to achieve only for the husband, that is, for the loss

breadwinner But my husband has been gone for fifteen years, since the beginning of the war, and it’s not easy

it was now possible to get those certificates from different places about his experience, and how long he had been there

was getting". (14)

But the heroine died, and it turned out that everything that collapsed was orphaned

moral support of the village. She had a reserve of compassion for people, kindness and

virtues that are disappearing in the world. Thus, reviving many forgotten

Russian traditions classical literature and, above all, interest in the type

a compassionate, selfless, conscientious sufferer for the sins of all, for

the unrighteousness of many souls, the righteous man and even the holy fool with his silent prayer,

Solzhenitsyn created the character of the peasant woman Matryona. He reminded the reader that

these weak, defenseless people, endowed with the gift of prayer, played healing,

"sanitary" role, absorbed rudeness, cruelty, dirt and

the soullessness of the world. So Solzhenitsyn depicted the national character of a person through

the line of good and evil, reflecting a kind of ascetic character in the heroes.

Solzhenitsyn was always convinced that the line of battle between good and evil

does not have an obvious, visual directness, that it is often labyrinthine, that

revolutions and all sorts of reforms do not straighten the path of history, but often confuse and

complicate them, that itself human history already burdensome, unbearable

for nature, for the human soul. That's why he creates such characters

on which, in principle, the human soul should rest.

Let's get acquainted with Russian prose in the 50s - 90s of the 20th century,

using the example of the works of one of the outstanding writers Vasily Makarovich

4. Problems of a national character in the works of V.M. Shukshin.

As a writer, actor and director, Vasily Shukshin found himself immediately: in

literature and cinema, he appeared with his own themes, characters and style. Can

immediately notice that the characters in Shukshin’s works are somehow unusual,

“strange” people: “cranks”, “psychopaths”, “crazy people”.

Some strange inexplicable deviation from the norm, from the accepted

standards of behavior, the desire to rise above dull everyday life, let

even through self-deception.

Being immersed in everyday life, in boring monotony

everyday life, Shukshin's characters venture into any of the ordinary

an outgoing act in order to rise above the

everyday life, and over oneself.

Vasily Shukshin, first of all, was interested in the human soul in its

sudden awakening, in moments of insight. Everything that comes before this

moment, the writer sinks. Hence the laconicism of his stories, the conciseness

material, dynamism of the narrative.

Shukshin's heroes often make decisions and perform actions, at first

look incommensurable with real reasons who caused them. So in the story

“Give me your heart!” veterinarian Kozulin salutes with shots from a gun,

shocked by the news of the first heart transplant. Sashka Ermolaev,

offended by the saleswoman (story “The Resentment”), ready to “break in with a hammer”

to the truth. “His jaws are cramping” from resentment, Sasha is “shaking”, “there is no face” on him.

Why such a violent reaction? Rudeness is a common occurrence in our lives and

Are you already used to it? The fact of the matter is that “weirdos” and “psychopaths” get used to

can not. They are psychologically unstable, “explosive”, and the reason for their

their lives. (17)

A small push from the outside is enough to cause confusion, mental

unsettledness, internal discomfort splashed out in an explosion

hatred, resentment and recklessness. “I hate you all, you bastards!” - yelled at

hearts of the hero of the story “Snake Venom”, despairing of finding a cure for his

mother. Everything was concentrated in this cry: the feeling of powerlessness,

disorder, and the desire to break through indifference in others, but most importantly - in

it expressed the pain that filled the hero’s heart and was so good

The actions of Shukshin's heroes are sometimes unexpected, often unpredictable,

but they not only make you wonder at the oddities of human character

(although this is not the main thing), but respect the individual, take her into account. Origins

conflict, which Sashka Ermolaev, Alyosha Beskonvoiny or

Semka Lynx, not in the quarrelsomeness or fastidiousness of their natures. Spiritual inquiries

personalities far exceed what life can give a person. And this one

an intractable conflict with reality becomes a character drama,

which often turns into tragedy.

Shukshinsky’s hero strives to fill the inner emptiness: one writes

a treatise on the state, another creates a painting, a third composes

couplets for the stage... The soul that cannot live in emptiness cannot stand it,

requiring a meaning that cannot be immediately comprehended: “Well, you live, well, you will have children

- what for? They provided themselves with daily necessities, they thought that they could no longer worse than people, A

it turned out that..." "I wish I could be born again! A? Let it not be considered - that

lived..." - says Maxim Yarikov, a worker, in the story "I Believe!"

Shukshin's works are imbued with great love for people. Egor

Prokudin in “Kalina Krasnaya” is the image of a deeply emotional person. From

From the dark world of thieves, he stepped into a new and bright one. His soul remains

pure, he doesn’t want to go back to the past. The author shows that the true

kindness and morality cannot disappear. The hero of the work “Lives

such a guy…” amazes with his spontaneity and kindness. He can do something

It’s naive to “bend”, but in his soul he is beautiful.

Thus, in the variety of character types in Shukshin’s works

represents, in essence, national character.

III. Conclusion

From all of the above it follows that the Russian character is multifaceted

and mysterious. Time passes, life's principles change, and life itself changes

literature and literary life. But a person's character is practically not

changes, old problems remain, the main one of which is the problem

exploring the secrets of the human soul. Changes the world, changes and

literary process.

Having drawn conclusions, we understand that the Russian character is contradictory. IN

a person can simultaneously combine good and evil, love and hatred and

etc. Sometimes we ourselves don’t realize what secrets the human

soul, each person is individual in himself, and one cannot judge character

other people in their own way. The Russian character is unpredictable, it is impossible

understand with your mind, you can only be surprised at how unusual it is.

Based on my hypothesis, having made the necessary observations, I realized

that the problem of a national character is and has been dealt with by many

writers. And they all see and evaluate in their own way human soul, after all

everyone looks at the world with their own eyes, and therefore everything around them, including

Each writer perceives the character of a person differently.

Thus, the concept of Russian character can be found not only in

reference materials, but also in many literary sources, including

including in fiction, where one can identify a reflection of the Russian

character through artistic images.

On the pages of books by Russian writers, the Russian person appears

a mysterious personality, a little extraordinary, but mostly writers

describe traits of human character that one can be proud of,

thanks to which human relationships are maintained, and maybe even

a whole nation.

Now is the next step possible in searching for and gaining a new perspective on

“the native country’s past fate,” and the fate of human character. Main

– in the artists’ awareness of the greatest responsibility for education

human personality, for the possibility of its worthy existence.

Bibliography

Theoretical literature:

1. Afanasyev V. Ivan Bunin. Essay on creativity. - Moscow,

Enlightenment, 1996

2. Volkov A.A. Prose of Ivan Bunin. - M.: Moscow worker, 1969

3. Dmitrieva T.G. Problems of national character in the prose of I.A. Bunina //

I.A. Bunin and Russian literature of the 20th century: Based on materials from the International

conference dedicated to the 125th anniversary of the birth of I.A. Bunina. - M.:

Heritage, 1995;

4. Kunarev A.A. Russian literature of the 20th century, workshop (grade 11)

Moscow, 2002

5. Mikhailov O.N. Strict talent. Ivan Bunin. Life. Fate. Creation.

Moscow: Sovremennik, 1976;

6. Pronina E.P. Russian literature of the 20th century (in two parts). - Moscow:

"Enlightenment", 2002

7. Sigov V.K. The national character and fate of Russia in the works of I.A. Bunina

// I.A. Bunin and Russian literature of the 20th century: Based on materials

International conference dedicated to the 125th anniversary of the birth of I.A.

Bunina. - M.: Heritage, 1995;

8. Smirnova L.A. Ivan Alekseevich Bunin: Life and creativity. - Moscow:

Enlightenment, 1991.

9. Chalmaev V.A. A.I. Solzhenitsyn. - Moscow: Enlightenment, 1998

Fiction

11. Belov V. Stories. – Moscow: Children's literature, 1998

12. Bunin I.A. Literary heritage. – Moscow, T. 84. Book. 2, 1973

13. Bunin I. Collection. Op.: In 6 vols. - T.6. – M., Santax, 1994.

14. Solzhenitsyn A.I., “Matrenin’s Dvor”, “GULAG Archipelago”. – Leningrad:

"Fiction", 1967

15. Shukshin V.M. , stories. – Moscow: “Moscow”, 2002

16. Leskov N.S., novels and stories. – Moscow: Artistic

literature, 1981

17. “New World”, 1998 No. 10, “The people in the works of V.M. Shukshin”

18. “Question Mark” 2003 “Live not by lies” reflections on the pages

books by A.I. Solzhenitsyn “The Gulag Archipelago”.

19. “Youth” 2002 No. 6 “Problems of morality in modern

Soviet prose" based on the works of V. Belov.

20. *** Chetverikova O.A. “On the problem of folk character in prose

I.A. Bunina", www. Allsoch.ru

21. ***Philosophical encyclopedic Dictionary– M.,: “Soviet

encyclopedia", 1983

22. ***Large explanatory psychological dictionary - M.: “Veche-Ast”

Peculiarities of the Russian national character (using the example of N.S. Leskov’s story “The Enchanted Wanderer” and M.A. Sholokhov’s story “The Fate of a Man”). Completed by: Ekaterina Novikova, student of 11th “B” grade. Supervisor: T. Myasnikova, teacher of Russian language and literature. Tchaikovsky 2005 Contents. 1. Introduction... 2. Russian national character... 4 3. Features of the Russian national character in XIX literature century (using the example of N.S. Leskov’s story “The Enchanted Wanderer”)... 4. Peculiarities of the Russian national character in the literature of the 20th century (using the example of a story by M. A. Sholokhov “The Fate of Man”)… ……5. Conclusion… 6. Bibliography…. I. Introduction. IN modern world Borders between states are erased, culture becomes common, international.

This is due to a lot of communication between representatives different nations, there are currently many international marriages. So, for example, if 20-30 years ago Russia was closed from the external influences of other countries, now you can see the influence of the West everywhere, and culture is no exception.

And sometimes a Russian person knows the culture of some other country much better than his own. In my opinion, “saving the face” of a people and a person’s awareness of himself as a representative of a given people is becoming one of the main problems not only of Russia, but also of the world as a whole. Distinctive feature people is their national character. I recognize myself as a Russian person, and I became interested in how much my character corresponds to the idea of ​​Russian national character.

The problem of national character was also of interest to writers and philosophers of the 19th and 20th centuries, such as Goncharov, Leskov, Nekrasov, Yesenin, Klyuev, Sholokhov, etc. The purpose of my work is: 1. Get acquainted with the description of the Russian national character in the works of Leskov N. S. “The Enchanted Wanderer” and Sholokhova M.A. “The Fate of Man.” 2. Compare the character traits of representatives X 9th century and XX in identifying commonalities and differences.

Research methods: 1. Study of a work of art. 2. Analysis. 3. Comparison of character traits of heroes. II. Russian national character. Character is the totality of a person’s mental and spiritual properties, revealed in his behavior; a man of character a strong character. If you sow a habit, you will reap a character; if you sow a character, you will reap a destiny. Old truth Character (in literature) is the image of a person in literary work, outlined with a certain completeness and individual certainty, through which both the historically determined type of behavior and the moral and aesthetic concept of human existence inherent in the author are revealed.

The principles and techniques for recreating character vary depending on tragic, satirical and other ways of depicting life, from literary kind works and genre; they largely determine the face of a literary movement.

National character is a people’s idea of ​​itself, it is certainly an important element of its national self-awareness, its overall ethnic self. And this idea has truly fateful significance for its history. After all, just like an individual, a people, in the process of its development, shapes the idea of ​​oneself shapes oneself and, in this sense, one’s future. Features of the Russian national character.

Positive character traits: perseverance, generosity, self-confidence, honesty, courage, loyalty, ability to love, patriotism, compassion, hard work, kindness, dedication “Russian character,” wrote A. N. Tolstoy, “is easy, open, good-natured, compassionate ... when life does not require him to make a heavy sacrifice. But when trouble comes - the Russian man is harsh, vigorous in work and merciless towards the enemy - without sparing himself, he does not spare the enemy either... In small things, a Russian man can be unfair to himself and others, get off with a joke, boast here, pretend to be a fool there... But justice in big ideas and big deeds lives ineradicably in him.

In the name of justice, in the name of the common cause, in the name of the Motherland, he, without thinking about himself, will throw himself into the fire.” The rhythm and economic structure of Russian life certainly unambiguously determines the main dominant of the Russian national character - the heroic dominant. It is not surprising that in the family of super-ethnic groups of humanity, the role of the Hero is played by the Russian family of peoples.

And within the Russian family of nations itself, this same role of Hero belongs to the Russian people. Russian national character is, first of all, a heroic character. Russia is a cold northern country with an abundance of icy rivers and lakes. If you look at the map of population density and compare it with the map of the settlement of peoples, you will see that Russians are river people living along the banks of rivers. This is reflected by many cognate words with water and river meanings: “Rus”, “bed”, “dew”, “mermaid”. The Russian road is a river. The heroic dominant of the Russian character is revealed by each small detail everyday life, for example, Russian manners of handling water.

Russians wash themselves under running water, which shocks foreigners with such irrationality. The British, for example, in order to save money, never rinse, but, when getting out of the bathroom, wipe off the soap with a towel. The dishes are also not rinsed, but are left covered in soap and placed in the dryer. In England there is enough water, and it rains endlessly, but stinginess is English national trait character.

No nation in the world uses water on such a scale as the Russians. So, the Japanese take turns washing in the bathtub with the whole family, without changing the water. Russians swim differently than Europeans. This is especially noticeable at international resorts: Europeans there usually either lie on the shore or splash in the depths a little shallower than waist-deep, while Russians swim long and far - according to the principle: “I’ll swim to the buoy - nothing will happen.” Arriving in a new place, the first thing Russians ask is: Where do they swim here?” - and climb into the nearest body of water.

National character is manifested in the creativity and culture of peoples. Russian music is easily distinguishable by ear - flowing. Our classics are Tchaikovsky, Borodin and Rachmaninov’s inspired, heroic “Hymn of Russia”. Musical style“creaking and squealing” are not typical. The main problem of the Russian people is drunkenness. We do not know how to “drink culturally” - this does not correspond to our character - we do not know how to stop, and drinking turns into binge drinking.

While in other nations multi-day feasts with fun and songs are possible, in our country the drinking session ends in a collective fight, with fences and fences certainly torn down into stakes. No other country in the world has such a number of crimes due to drunkenness as in Russia. Any public event - a dance, a birthday, a wedding, a holiday or folk festivals - is a drinking session and a scuffle. A typical Russian scenario: they drank vodka, went after women, got into a fight on the way.

Another favorite scheme: drink, and then swim in ice water. The Russian character is an “explosive”, daring character, but not hot-tempered, not angry, not spiteful, not vindictive and not cruel. The men will drink, fight, and then get drunk together again. The general style of Russian life is boredom and languor, which are interspersed with bursts of action. Production plans are always carried out on the last day with the help of “all-hands-on-deck”, and then again “don’t hit someone lying down” - boredom.

It has long been noted: “Russians harness for a long time, but then gallop quickly.” Still would! - “What Russian doesn’t like driving fast!” The “Siberian” character is famous for its special prowess. All attempts to conquer Russia followed the same scenario: first Russia suffers defeats, and then in a decisive battle it wins and crushes the conqueror. What is “invigorating frost” for Russia is “unbearable climatic disasters” for foreigners, “General Frost”. The thirst for action bursts through all Russian literature, the main theme of which is how to overcome “the melancholy and boredom of life.” The masterpieces of Russian romanticism are the images of Danko tearing his heart out of his chest and “Petrel”. And my favorite topic of essays is “There is always a place for heroic deeds in life!” The Russian character is characterized by a breadth of interests and scope of endeavors.

Russians have a “wide soul”, “wide open”. We do everything on a grand scale: if we publish a library, then a “worldwide” one, if we make a revolution, it will certainly be a world revolution. We, Russians, manage to accomplish the impossible, the unthinkable, the fantastic better than the ordinary and utilitarian. [Russian folk tales, unlike Western European ones, are almost exclusively heroic tales.

If the plots of Western European fairy tales involve profit, money, enrichment, the search for gold or treasures, then in Russia it is different than in Western Europe, the motivation for actions is heroic, not selfish. It should be noted that the basis of any nation is made up of people with the character of a Friend-Worker. This role is associated with a feeling of friendship and unity, with the feeling of “WE”. It is this feeling that unites the Russian and other peoples together, and also unites the peoples around the Russian into an integral Russian superethnos. Russian people are able to get along with other peoples.

It is precisely because of such traits of national character that the Russian people managed to spread and settle from the Carpathians to Kamchatka and Alaska, which no other people could do. The dominant Russian character is the role of the Victim, the role of the “superfluous” person is reflected in the phenomenon called “Russian God-seeking” , as well as in “Russian self-sacrifice”. The Russian national character is not characterized by such traits as: arrogance or arrogance, envy or greed, malice or meanness.

One of the most accurate evidence of the national character of a particular people, tribe or social group(class) are jokes. There are thousands of them. Thousands of anecdotes are thousands of testimonies. The anecdotes reflect the experiences and collective opinions of peoples. There is no point in arguing with jokes. Each joke has been polished by millions of storytellers.

People retell those jokes that they like, that is, those that correspond to their opinions and ideas. If some character traits are noticed and reflected in jokes, then this is in fact true, this is the real truth. All anecdotes indicate the presence of stable character traits among peoples. So. All jokes certainly reflect Russian prowess and excitement. If a Russian thinks of something, he will do it in a way that no one else has ever dreamed of, as no one else could think of.

This means that the role of Hero is assigned to the Russians in jokes. The main features of the Russian character, in my opinion, can be considered: heroism, perseverance, generosity, self-confidence, honesty, courage, loyalty, generosity, the ability to love, patriotism, compassion, hard work, kindness, dedication, daring, breadth of interests, scope of endeavors , tendency to drink, can get along with everyone, self-esteem.III. Features of the Russian national character in the literature of the 19th century (using the example of N.S. Leskov’s story “The Enchanted Wanderer”). The image of the wanderer Ivan Flyagin summarizes the remarkable features of energetic, naturally talented people, inspired by boundless love for people.

It depicts a man of the people in the intricacies of his difficult fate, not broken, even though “he had been dying all his life and could not die.” The kind and simple-minded Russian giant is the main character and central figure of the story. This man with a childish soul is distinguished by irrepressible fortitude, heroic mischief and that excess in hobbies that is so alien to the moderation of virtuous bourgeois heroes.

He acts at the behest of duty, often on the inspiration of feeling and in a random outburst of passion. However, all his actions, even the strangest ones, are invariably born from his inherent love for humanity. He strives for truth and beauty through mistakes and bitter repentance, he seeks love and generously gives love to people. He saves people from inevitable death not for the sake of any benefit, reward, or even out of a sense of duty.

When Flyagin sees a person in mortal danger, he simply rushes to his aid. Just as a boy, he saves the count and countess from death, but he almost dies. He also goes instead of the old woman’s son to the Caucasus for fifteen years. Behind the external rudeness and cruelty, hidden in Ivan Severyanych is the enormous kindness characteristic of the Russian people. We recognize this trait in him when he becomes a nanny. He became truly attached to the girl he was caring for. He is caring and gentle in his dealings with her. “The Enchanted Wanderer” is a type of “Russian wanderer” (in the words of Dostoevsky). This is a Russian nature, requiring development, striving for spiritual perfection.

He searches and cannot find himself. Each new refuge of Flyagin is another discovery of life, and not just a change in this or that occupation. The broad soul of the wanderer gets along with absolutely everyone - be it wild Kyrgyz or strict Orthodox monks; he is so flexible that he agrees to live according to the laws of those who accepted him: according to Tatar custom he fights to the death with Savarikei, has several wives according to Muslim custom, takes for granted the cruel “operation” that the Tatars performed on him; In the monastery, he not only does not complain about the fact that, as punishment, he was locked in a dark cellar for the whole summer, but he even knows how to find joy in this: “Here you can hear the church bells, and your comrades have visited.” But despite such a livable nature, he does not stay anywhere for long.

He does not need to humble himself and want to work in his native field. He is already humble and with his peasant rank he is faced with the need to work.

But he has no peace. In life he is not a participant, but only a wanderer. He is so open to life that it carries him, and he follows its flow with wise humility. But this is not a consequence of mental weakness and passivity, but complete acceptance of one’s fate. Often Flyagin is not aware of his actions, intuitively relying on the wisdom of life, trusting it in everything. And the higher power, before which he is open and honest, rewards him for this and preserves him. Ivan Severyanich Flyagin lives primarily not with his mind, but with his heart, and therefore the course of life imperiously carries him along, which is why the circumstances in which he finds himself are so varied. The path that the hero of the story goes through is the search for his place among other people, his calling, comprehension of the meaning of his life’s efforts, but not with his mind, but with his whole life and his destiny. It is no coincidence that in response to the request of Mr. Rarey, who “takes it from an English, scientific point of view,” to tell him the secret of his skill, Ivan Severyanovich innocently says: “What secret? - it is nonsense". This “stupidity” is clearly visible when Flyagin pacifies the horse from which Rarey retreated. Ivan Severyanych breaks the pot on the horse's head and at the same time whips him on both sides with his whip.

In addition, he scares him with a terrible gnashing of teeth.

The horse eventually gives up in exhaustion.

So, Flyagin wins not through prudence, but through “stupidity,” inner cunning. There is not a trace of humiliation in Ivan Severyanich’s psyche; on the contrary, he has an extremely high sense of self-esteem and self-respect. This is already evidenced by his inherent demeanor: “But, with all this kind simplicity, it did not take much observation to see in him a person who has seen a lot and, as they say, “experienced.” He behaved boldly, self-confidently, although without unpleasant swagger, and spoke in a pleasant bass voice with a demeanor.” Ivan Severyanych’s pride is not just universal, but precisely folk, peasant pride, which, like the heroes of Russian epics and fairy tales, is associated with a dismissive and condescending attitude towards nobles and princes as people of a different, weaker breed, nothing knowledgeable in practical life and incapable of anything. Flyagin reacts sharply to insults.

As soon as the count’s German manager punished him for his offense with humiliating work, like Ivan Severyanych, risking own life, flees from his native place. Subsequently, he remembers it this way: “They tore me terribly cruelly, I couldn’t even get up... but that would have been nothing to me, but the last condemnation to stand on my knees and beat bags... it was already tormenting me... I just ran out of patience...” The most terrible and intolerable thing for an ordinary person is not corporal punishment, but an insult to self-esteem.

Leskov’s hero is not an avenger, not a fighter against the masters, but out of despair he runs away from them and goes “to be a robber.” In “The Enchanted Wanderer”, for the first time in Leskov’s work, the theme of folk heroism is fully developed.

Despite many unsightly features realistically noted by the author, the collective semi-fairy-tale image of Ivan Flyagin appears before us in all the greatness, nobility of his soul, fearlessness and beauty and merges with the image of the heroic people. The specifically folk character of patriotic feeling, according to the writer, is manifested in that Ivan Severyanych’s desire to go to war is the desire to suffer one for all. “Black Earth Telemacus” deeply worries about his involvement in native land. But, probably, only love for the Motherland, for God, and Christian aspiration save Flyagin from death during the nine years of his life among the Tatars.

During all this time, he was never able to get used to the steppes. He says: “No, sir, I want to go home... I was feeling melancholy.” What a great feeling is contained in his simple story about loneliness in Tatar captivity: “...There is no bottom to the depths of melancholy... You look, you don’t know where, and suddenly, no matter how much a monastery or a temple appears in front of you, you remember the baptized land and cry.” From Ivan Severyanovich’s story about himself it is clear that the most difficult of the varied experiences he experienced life situations there were precisely those who most bound his will, doomed him to immobility. Strong in Ivan Flyagin Orthodox faith. In the middle of the night in captivity, he “crawled out slowly behind the headquarters... and began to pray... to pray so much that even the snow under his knees would melt and where the tears fell, you could see the grass in the morning.” Flyagin is an unusually gifted person; nothing is impossible for him.

The secret of his strength, invulnerability and amazing gift - to always feel joy - lies in the fact that he always acts as circumstances require.

He is in harmony with the world when the world is harmonious, and he is ready to fight evil when it stands in his way. At the end of the story, we understand that, having arrived at the monastery, Ivan Flyagin does not calm down.

He foresees war and is going to go there. He says: “I really want to die for the people.” These words reflect the main quality of the Russian person - the willingness to suffer for others, to die for the Motherland. Describing Flyagin’s life, Leskov makes him wander, meet different people and entire nations. Leskov claims that such beauty of the soul is characteristic only of the Russian person and only the Russian person can demonstrate it so fully and widely.

IV. Features of the Russian national character in the literature of the 20th century (using the example of M.A. Sholokhov’s story “The Fate of a Man”). Story by M.A. Sholokhov's "The Fate of Man" is a story about common man on big war, who, at the cost of losing loved ones and comrades, with his courage and heroism gave the right to life and freedom to his homeland. Andrei Sokolov is a hard-working man, completely absorbed in caring for his family, a gentle husband and a caring father, who finds true happiness in quiet joys and modest successes that are not they also bypassed his home - Andrei Sokolov personifies those moral values, which are inherent in working people. Intransigence in self-esteem, what was previously called conscientiousness, is a high moral sign of a person.

Andrei cannot forgive himself even for his inadvertently shown insensitivity to his wife during the last farewell: “Until my death, until my last hour, I will die, and I will not forgive myself for pushing her away.” He worked and was happy, but war broke out. “I worked day and night for these ten years. I made good money, and we lived no worse than other people.

And the children were happy: all three studied with excellent marks. Over the course of ten years, we saved a little money and built a little house for ourselves. Irina bought two goats. What more do you need? The children eat porridge with milk, have a roof over their heads, are dressed, have shoes, so everything is in order. And here it is, war. On the second day, a summons from the military registration and enlistment office, and on the third, welcome to the train.” Sholokhov's hero reveals a deep mind and subtle powers of observation.

He freely and skillfully uses both a sharp word and a humorous detail. His judgments about life and people reflect that intellectuality that does not need to stand on stilts and feverishly look for special topics for self-affirmation. Only a courageous man, capable of covering large spaces with his mental gaze, could so simply and deeply say about the exorbitant hardships of the war that fell on the shoulders of women and children: “The whole power rested on them! What kind of shoulders do our women and children need to have in order not to bend under such a weight? But they didn’t bend, they stood!” And how much true wisdom is hidden in his poetic discussion about the transience of life: “Ask any elderly person, did he notice how he lived his life? He didn't notice a damn thing! The past is like that distant steppe in the haze.

In the morning I walked along it, everything was clear all around, but I walked twenty kilometers, and now the steppe was covered in haze, and from here it was no longer possible to distinguish the forest from the weeds, the arable land from the grass cutter...” His reasoning is not speculative.

The experience and observations, the thoughts and feelings of Andrei Sokolov reflect the historical, vital and moral concepts of the people who, in severe struggle and hard work, comprehend the truth and understand the world. The depth and precision of his statements are combined with simplicity and clarity. Death looked him in the eye more than once, but Russian pride and human dignity helped him find courage and always remain human.

In the battle with fate, the writer truly showed great power character, spirit. These are the best features of the Russian national character, the presence of which helped to withstand such difficult trials and preserve oneself as an individual. In the episode “Challenge to Muller,” the character of Andrei Sokolov is revealed from the heroic side: perseverance, dedication, courage and generosity. Arriving at the barracks, the hero of the story shared “Muller’s gifts” with everyone. “Bread and lard were cut with a harsh thread. Everyone got a piece of bread the size of a matchbox, and lard - just to anoint their lips.

However, they divided it without offense.” It becomes absolutely clear that both in the duel with Müller and with the German who takes him prisoner, it is not only his human dignity that saves the hero, but also his national dignity: “I took the glass and the snack from his hands, but as soon as I heard these words, – it felt like I was burned by fire! I think to myself: “So that I, a Russian soldier, can drink to the victory of German weapons. Would you like something, Herr Commandant? Damn it, I’m dying, so you’ll go to hell with your vodka.” Exactly unconscious feeling his own dignity forces the hero to do this, and exactly this: “... although I was dying of hunger, I’m not going to choke on their handout, I have my own, Russian dignity and pride, and they didn’t turn me into a beast, no matter how hard they tried.” Andrei Sokolov made the Germans see him as a human being. It is probably important for the author to emphasize that Andrei Sokolov does not consider himself a hero.

Moreover, in a number of episodes Sholokhov notes that his hero cares more about others than about himself. So, for example, he worries about his family and writes home that “everything is fine, we are fighting little by little,” but he doesn’t say a word about how difficult it is for him in the war, and even condemns those who “smear snot on paper " He understands perfectly well that “these unfortunate women and children had it no worse than ours in the rear.” Or when he is carrying artillery shells, he thinks not about his own safety, but about the fact that “his comrades may be dying there” - here it is, “the hidden warmth of patriotism.” We see the same thing in the episode of the murder in the church.

Kryzhnev wants to betray his commander.

And when Sokolov realizes that “a thin, snub-nosed boy, and very pale in appearance” will not be able to cope with this “big-faced”, “fat gelding”, he decides to “finish him himself.” But Sholokhov shows us the heroism of the Russian man not only in the fight against the enemy.

A terrible grief befell Andrei Sokolov even before the end of the war - his wife and two daughters were killed by a bomb that hit the house, and his son was shot by a sniper in Berlin on the very day of Victory, May 9, 1945. It seemed that after all the trials that befell one person, he could become embittered, break down, and withdraw into himself. At such moments, a person can take his own life, losing faith in its meaning. No, circumstances did not break the hero of the story. He continued to live. Sholokhov writes sparingly about this period of his hero’s life.

He worked and started drinking until he met a boy. Andrei Sokolov drew attention to the “ragamuffin.” “And then one time I saw this guy near the tea shop, the next day I saw him again. And I fell in love with him so much that, miraculously, I already began to miss him, and I’m in a hurry to get off the flight to see him as soon as possible.” Andrei Sokolov’s heart did not harden; he was able to find the strength to give happiness and love to another person. Life goes on. Life continues in the hero himself. Andrei warmed and made the orphan’s soul happy, and thanks to the warmth and gratitude of the child, he himself began to return to life.

This shows the strong character of a person. The kid did not turn away, did not run away from Sokolov, recognized his father in him. Vanyusha felt the human touch of this man, his kindness, love, warmth, and realized that he had a protector. “He rushed to my neck, kisses me on the cheeks, on the lips, on the forehead, and he himself screams so loudly and thinly that even in the booth it is muffled: “Dear folder! I knew you would find me!” He pressed himself close to me and trembled all over, like a blade of grass in the wind.

And there’s fog in my eyes, and I’m also shaking all over, and my hands are shaking...” Sholokhov never shared the views of those who believe that courage and boldness, perseverance and loyalty do not coexist with tenderness and kindness, generosity and responsiveness. On the contrary, in The artist saw these manifestations of humanity as a sure sign of a strong, unyielding character. Andrei Sokolov is a person who worthily represents the people in harsh and tragic circumstances and displays qualities that are not his moral privilege, do not distinguish him from others, but bring him closer to them. Among the others characters In the story, what is most memorable is the nameless doctor who accomplishes his feat courageously and modestly. “This is what a real doctor means! He did his great work both in captivity and in the dark,” exclaims Andrei Sokolov.

Only a few lines are devoted to the doctor, but his image stands next to the image of Andrei Sokolov as the embodiment of the same moral forces that make a person invincible.

Sholokhov deliberately makes the image of the doctor extremely anonymous, not giving him any other signs other than that he is a courageous man fulfilling his humane duty. This gives him the features of generality, and his actions – moral normativity. With all the logic of his story, Sholokhov proved that his hero cannot be broken by life, because he has something that cannot be broken: human dignity, love for life, homeland, people, kindness that help to live, fight, work.

Andrei Sokolov first of all thinks about his responsibilities to loved ones, comrades, the Motherland, and humanity. This is not a feat for him, but a natural need. Mikhail Sholokhov's story “The Fate of Man” is imbued with a deep, bright faith in man. The image of Andrei Sokolov instills in us deep faith in the moral strength of the Russian person. V. Conclusion. In the work of Leskov (XIX century) main character- This is a man from the people whom the author puts through trials.

During these trials, he showed himself both at his best and at his worst, but ultimately the hero's journey is a journey of self-discovery. Sholokhov’s work was written in the first half of the 20th century, the main character is also a man of the people, and he also faces trials. Both Leskov and Sholokhov’s heroes go through war and captivity. But the difference is that Flyagin was treated quite well in captivity, while Sokolov in captivity could have been deprived of his life for the slightest offense.

In Leskov, the hero feels a longing for his homeland in captivity; he does not give up his faith in God; in Sholokhov, one of Sokolov’s main trials is associated with captivity. In captivity, such traits of his character as patriotism, self-esteem, bravery, courage, and fortitude are especially clearly manifested. If Flyagin goes to war according to at will: he had a choice to go or not, then Sokolov did not have such a choice, he accepted it as a duty to the Motherland, the people.

It can be noted that, having passed the tests in peaceful life, Sokolov and Flyagin retained such qualities as philanthropy, the ability to empathize, love, generosity of soul and kindness, caring for others, generosity, compassion. And it’s not for nothing that the work is called “The Enchanted Wanderer.” The road on which the hero sets out is fraught with unexpected obstacles at every turn. It’s as if unknown magical forces had gained power over him and bewitched him. “I did a lot of things not even of my own free will,” admits Flyagin.

He himself is inclined to explain what is happening to him as a “parental promise” or, in his words, “a calling.” This power of the fatal principle makes him an “enchanted wanderer.” At the end of the journey, Leskov’s hero comes to a monastery, it has a strong religiosity. Thus, we can conclude that Leskov and Sholokhov highlight the same traits of the Russian character: heroism, patriotism, perseverance, courage, generosity, philanthropy, the ability to empathize, love, generosity of soul, kindness, caring for others, generosity, compassion, hard work, prowess, pride, self-esteem.

Time leaves its mark, but the main features of the Russian national character remain unchanged. Bibliography. 1. Kobrinsky A. Myth and ideology (About M. Sholokhov’s story “The Fate of Man”). www.s1191.narod.ru 2. Leskov N.S. Novels and stories. M.: Moscow worker. 1981 3. Ozhegov S.I. and Shvedova N.Yu. Dictionary Russian language.M.: Azbukovik. 1999 4. Russian superethnos. www.tatarow.narod.ru 5. The originality of the author’s approach to the depiction of the hero in N. Leskov’s story “The Enchanted Wanderer”. www.ilib.ru 6. Stolyarova I.V. In search of the ideal (creativity of N.S. Leskov). L.: Leningrad State University Publishing House. 1978 7. Tolstoy A.N. Russian character - In the book: Years of the Great Battle.

M.: Soviet writer. 1958 8. Khvatov A.I. Art world Sholokhov. M.: Soviet Russia. 1970 9. Sholokhov M. The fate of man. L.: Fiction. 1983.

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To understand and appreciate the true scale of the artist’s talent, his contribution to literature, one must proceed from what he said new about life and man, how his vision of the world relates to the moral and aesthetic ideals and tastes of the people [Kurlyandskaya 2004: 14].

The topic of Russian national character was addressed in different times many writers: A.S. Pushkin, M.Yu. Lermontov, N.A. Nekrasov, F.M. Dostoevsky, N.M. Karamzin, N.V. Gogol, M. Gorky, S.A. Yesenin, V .Sholokhov, A.Tvardovsky and others.

A.S. Pushkin glorified life in his works home country, showed the inexhaustible spiritual wealth of the Russian people, their great creative power. Remembering the Patriotic War with Napoleon, the poet wrote:

Be afraid, O army of foreigners!

The sons of Russia moved;

Both old and young have risen, they fly on the daring,

Their hearts are kindled with vengeance.

Pushkin saw the strength of the Russian people primarily in patriotic feelings. The poet was admired by the courage, courage, self-sacrifice, contempt for death characteristic of the Russian people. In every warrior of Russia, Pushkin saw a hero whose goal is “either to win or to fall in the heat of battle.” Pushkin is proud of his people, who gave a crushing rebuff to the foreign conqueror and defended the honor and independence of their fatherland. But the poet also acted as a defender of the oppressed people, an exposer of the “savage lordship”, the “violent” who appropriated “the labor, property, and time of the landowner.” Not being a revolutionary poet, Pushkin spoke out against inhuman tyranny:

Tyrants of the world, tremble!

And you take courage and listen,

Arise, fallen slaves!

In Gogol's poem " Dead Souls“The theme of Russian folk character occupies one of the leading places. The author shows a bleak picture of the life of the serf peasantry. The landowners ruthlessly exploit them, treat them as their slaves, and can buy and sell them like things. “Bludge-headed” Box, afraid to sell it cheap when selling the dead shower, complains to the guest: “...it has never happened to me to sell dead people. I gave up the living ones, so the archpriest gave two girls for a hundred rubles each...” Peasants are obliged to fulfill all the whims of their masters. The author presents a terrifying picture of the life and back-breaking work of the people, their patience and courage, outbursts of protest. But the author paints not only terrible pictures of the people’s lot. Gogol shows how talented and rich in soul Russian people are. These people were used to working well and knew their craft. Ingenuity and resourcefulness are emphasized in the image of Eremey Sorokollekhin, who “traded in Moscow, bringing in one rent for five hundred rubles.” The efficiency of ordinary peasants is recognized by the gentlemen themselves: “Send him to Kamchatka, just give him warm mittens, he claps his hands, an ax in his hands, and goes to cut himself a new hut.” Love for the working people, the breadwinner, can be heard in every author’s word. Gogol writes with great tenderness about the “efficient Yaroslavl peasant” who brought together the Russian troika, about the “lively people”, “the lively Russian mind” [Lebedev 2000: 121].

N. Nekrasov wonderfully conveyed the character traits of a Russian person in his poem “Who Lives Well in Rus'.” In the image of Grisha Dobrosklonov we see a collective image of the revolutionary intelligentsia, a fighter for peasant interests, for all the “offended” and “humiliated”. He does not need wealth and is alien to concerns about personal well-being. The Nekrasovsky revolutionary is not afraid of the upcoming trials, because he believes in the triumph of the cause to which he devoted his whole life. He sees that the people of many millions themselves are encouraging him to fight. Grigory Dobrosklonov is the future leader of the peasantry, an exponent of their anger and reason. his path is hard, but also glorious; only “strong, loving souls” enter it; true happiness awaits a person there, because the greatest happiness, according to Nekrasov, lies in the struggle for the freedom of the oppressed [Lebedev 2000: 118].

M. Gorky depicted the Russian national character in his work in a completely special way. Gorky's heroes are gifted freedom lovers, prone to thinking about their fate or the fate of similarly disadvantaged people. These are “restless” and at the same time “thoughtful” people who are alien to acquisitiveness, petty-bourgeois complacency, and the desire for peace. Dissatisfaction with one's life, a sense of self-worth that does not allow one to put up with the lot of slaves - this is what, first of all, is characteristic of Gorky's Russian man. Spontaneous protest often leads them to break with their environment. They became vagabonds, tramps, proudly declaring: “Even if you’re hungry, you’re free!” [Gracheva 2008: 15].

M. Gorky’s essays and stories from folk life, in which he, by his own admission, wanted to depict “some properties of the Russian psyche and the most typical moods of Russian people,” form a cycle called “Across Rus'.” What is characteristic and deeply conscious of the author here is his ardent love for the people. The most fruitful aspects of his worldview are expressed “in philosophical idea a human creator, in the understanding of labor as the highest value" [Gracheva 2008: 21].

S.A. Yesenin was always concerned with such philosophical and ideological problems as Man and the universe, Man and nature, Man and the world of his earthly deeds, joys, passions, anxieties, his love and hatred, his loyalty to the Motherland, his life and death:

How beautiful the earth is

And there is a man on it...

M. Sholokhov is one of the few who managed to truthfully portray the Russian character. In the story "The Fate of Man" he explores great secret Russian soul. Andrei Sokolov reflected, as the writer himself later noted, “one of best features of the Russian people - constant and immediate readiness to defend the Motherland" [Bugrov 2000: 281]. There is a sense of genuine moral greatness in him, a pure and noble soul, a huge soul, enormous strength will, remarkable self-control, high self-esteem, excellent understanding of his soldier’s duty to the Motherland. The image of Andrei Sokolov is Sholokhov's solution to the problem of the Russian national character. The story evokes pride in the Russian people, admiration for his strength, the beauty of his soul, and gives rise to faith in the immense possibilities of man. This short work is a symbol of perseverance, courage, self-sacrifice and humanism, reflects true values national identity.

The image of a simple Russian warrior was captured in his work by A. Tvardovsky. “Vasily Terkin” is a book about a fighter. Terkin appears on the first pages of the poem as an unassuming joker soldier who knows how to amuse and amuse the soldiers on a campaign and at a rest stop, innocently laughing at the mistakes of his comrades. But his joke always contains a deep and serious thought, the hero reflects on cowardice and courage, loyalty and generosity, great love and hatred. However, the poet saw his task not only in truthfully drawing the image of one of the millions of people who took on their shoulders the entire burden of the fight against the enemy. Gradually, Terkin’s image increasingly acquires generalized, almost symbolic features. The hero personifies the people:

Into battle, forward, into utter fire

He goes, holy and sinful,

Russian miracle man.

The poet, without embellishing, but also without downgrading the hero, embodied in him the fundamental moral qualities of the Russian people: patriotism, consciousness of responsibility for the fate of the Motherland, readiness for selfless feats, love of work [Samsonov 1999: 112].

Whatever work of V. Shukshin we take, in each of them we feel alive Russian word and the soul of the Russian person. He created the whole world folk characters and he did it generously and talentedly. V.M.Shukshin with sensitivity great artist caught the growing protest against homogenization, schematism, and emasculation of life among the people and reflected it in a peculiar tragicomic manner. However, neither anecdotal incidents nor the eccentric behavior of the characters prevent the writer from discerning the main thing in them - the people's thirst for justice, concern for human dignity, craving for a meaningful life. V. Shukshin's heroes are truly impulsive and extremely natural. They have a heightened reaction to the humiliation of man by man, which takes on the most various shapes and sometimes leads to the most unexpected results. V. Shukshin’s heroes are maximalists, and this is their desire to outgrow themselves, to grow from the growth that is predetermined for them by circumstances, and not by hidden “talent,” their greatness. Pain and anxiety of thought are the most human torment, evidence of the intense life of the soul, rising above pragmatic concerns.

Close attention to the people, deep interest in their destinies and the fate of their individual representatives, the humanism and democracy inherent in these writers bring them closer to a certain extent to I. A. Turgenev. main topic their creativity is a demonstration of the spiritual wealth of the Russian people, the originality of the national character.

1. The people in A. S. Pushkin’s tragedy “Boris Godunov”.
2. The image of the people in " Dead souls"N.V. Gogol.
3. The people in the poem by N. A. Nekrasov “Who Lives Well in Rus'.”

Many Russians writers XIX centuries in their works they addressed the theme of the fate of the people, their moral guidelines and roles in historical events. Since the importance of A.S. Pushkin’s work in world and Russian literature can hardly be overestimated, it is advisable to begin considering this issue from his works. Images of people from the people, in whom many worthy qualities were embodied, are found in a number of his works, for example “Dubrovsky” and “ The captain's daughter" In the tragedy "Boris Godunov" by the writer personality traits people are blurred. The people are shown as a certain force, which is directed either by Godunov or by the Pretender. At the beginning of the tragedy, the people take a very passive position: “The boyars know that, they are no match for us.” The conversation between two people who were among others in the crowd that had gathered to ask Godunov to accept the kingdom vividly illustrates the general mood. These people blindly copy the behavior of their neighbors without thinking about the meaning of these actions. Everyone falls to their knees, and they do the same, everyone screams - they join in, everyone sobs - willy-nilly you have to squeeze out a tear, although it’s not so easy.

Further, when Tsar Boris analyzes his achievements, he concludes that the people are ungrateful, that they only have respect for dead rulers, and any attempts by a living ruler to do something useful for the people are doomed to failure. However, Pushkin masterfully reveals the reason for the people’s hostility towards the tsar: people's memory The memory of the murder of Tsarevich Dimitri, the son of Ivan the Terrible, was not erased. The name of the prince, as subsequent events show, has a powerful influence on the minds of the Russian people. The common people sincerely believe that the Pretender is the miraculously saved Dimitri, the rightful sovereign of Rus'. It is thanks to the support of the people who do not want to fight against the prince that the Pretender captures many Russian cities without a fight and reaches Moscow. And here the people joyfully welcome him as the rightful king. But the surge of popular rejoicing is combined with a cruel call to exterminate the family of the late Godunov. The spontaneous demand of the people fully corresponds to the intentions of the Pretender. His supporters kill the widow and son of Tsar Boris. But, hearing about their death, the people suddenly froze in a daze instead of praising the new king. Is the crowd gripped by horror at the crime they themselves have just instigated? Pushkin left this question open.

Another great Russian writer, N.V. Gogol, showed vividly powerful images of people from the people in many of his works. A number of stories from the collections “Evenings on a Farm near Dikanka” and “Mirgorod” present pictures of folk life: fairs, Christmas festivities, customs Cossack freemen. Among the heroes of these stories there are many solid personalities, brave and generous, true to love and friendship. But the author does not remain silent about the moral instability of individual representatives of the people: for example, in the story “The Night on the Eve of Ivan Kupala,” Petrus, in order to marry the girl he loves, commits a terrible crime: he kills his bride’s brother in order to get gold from the sorcerer.

It should be noted that all the heroes of the stories from the collections “Evenings on a Farm near Dikanka” and “Mirgorod” are free people who do not depend on the whims of the landowners. In the poem “Dead Souls” the writer addresses the fate of the serfs - the most oppressed part of the people. The author shows how difficult the life of serfs is, especially for landowners such as Plyushkin, whose peasants die in large numbers. Gogol also described the typical fate of a runaway peasant: he does not have a passport, so he cannot get a job. Most often, such a person sooner or later ends up in prison. However, some peasants preferred this fate to life with the master, such as the servant Plyushkina Popov. Gogol unvarnishedly showed the ignorance common among serfs. Courtyard Pelageya could not distinguish right side from the left. But this state of affairs is more a disaster than a fault of the people, many of whose representatives contain enormous creative and spiritual potential - as an example we can cite the coachman Mikheev, Stepan Probka. The author writes with admiration about the ability of the people to accurately and wittily characterize a person in one word, notes the stamina and endurance of the people, their ability to adapt to almost any conditions: “Russian people are capable of anything and get used to any climate. Send him to Kamchatka, just give him warm mittens, he claps his hands, an ax in his hands, and goes to cut himself a new hut.”

Of course, speaking about the image of the people in Russian literature of the 19th century, one cannot remain silent about the work of N. A. Nekrasov, in whose works great attention is paid to the fate of the people. In the poem “Who can live well in Rus'”, the poet presented the reader with many original images of people from the people endowed with high moral qualities. For example, Ermil Girin, through his work and honesty, achieved both the respect of his fellow countrymen and material wealth. But most significant value for him there was and remains a conscience. It is she who haunts him when he illegally handed over not his brother, but another peasant, to a soldier. It is not his fellow villagers - with the exception of the mother of the ill-fated recruit - but Yermil himself who severely condemns himself for his dishonorable act.

The best traits of a Russian woman - loyalty, hard work, patience - were embodied in the image of the peasant woman Matryona Timofeevna. This woman had to go through many trials. She is able to humbly endure the daily petty harassment that she was subjected to in her husband's family. But at turning points in her life, she shows remarkable determination and courage. For the sake of her loved ones, she is ready for any test: she goes alone to seek protection from her superiors when her husband is taken into the army against the law, throws herself at the master’s feet, begging him to forgive her young son, who did not save her neighbor’s sheep from the wolf, and then meekly endures the blows of the lash for your insolence. Of course, Nekrasov, with all his love for the people, does not at all idealize them. Among the people there are lazy people and cheats, such as Klim Lavin. But this dissolute drunkard is not without positive qualities: he is eloquent, enterprising, quick-witted, witty.

Drawing images of people from the people, Nekrasov did not remain silent about such negative phenomena as groveling and betrayal. The poet does not too much condemn Klim’s buffoonish servility to the out-of-mind Prince Utyatin. Klim does this for the sake of the interests of the “world,” fully aware of the playful nature of his behavior. This man, for all his shortcomings, understands how important freedom is. But there are serfs among the people who grovel before the landowners out of a natural desire of the heart! At the lowest level are traitors to the people and interests, such as the elder Gleb, who, for the sake of money, burned a free document drawn up by his master for several hundred peasants. But such people, according to Nekrasov, are rather a sad exception. The poet believed that the best human qualities live among the people, which over time should be revealed in their entirety.

Portrayal of Russian national character

Part 1. The problem of Russian national character in Russian philosophy and literature of the 19th century

“Mysterious Russian soul”... What kind of epithets were awarded to our Russian mentality. Is the Russian soul so mysterious, is it really so unpredictable? What does it mean to be Russian? What is the peculiarity of the Russian national character? How often have philosophers asked and asked these questions in scientific treatises, writers in works of various genres, and even ordinary citizens in table discussions? Everyone asks and answers in their own way.

Very accurately the character traits of the Russian person are noted in folk tales and epics. In them, the Russian man dreams of a better future, but he is too lazy to make his dreams come true. He still hopes that he will catch a talking pike or catch goldfish who will fulfill his wishes. This primordial Russian laziness and love of dreaming about the advent of better times has always prevented our people from living. A Russian person is too lazy to grow or make something that his neighbor has - it is much easier for him to steal it, and even then not himself, but to ask someone else to do it. A typical example of this is the case of the king and the rejuvenating apples. All Russian folklore is based on the fact that being greedy is bad and greed is punishable. However, the breadth of the soul can be polar: drunkenness, unhealthy gambling, living for free, on the one hand. But, on the other hand, the purity of faith, carried and preserved through the centuries. A Russian person cannot believe quietly and modestly. He never hides, but goes to execution for his faith, walking with his head held high, striking his enemies.

There are so many things mixed into a Russian person that you can’t even count them on your fingers. Russians are so eager to preserve what is theirs that they are not ashamed of the most disgusting aspects of their identity: drunkenness, dirt and poverty. Such a trait of the Russian character as long-suffering often goes beyond the bounds of reason. From time immemorial, Russian people have resignedly endured humiliation and oppression. The already mentioned laziness and blind faith in a better future are partly to blame here. Russian people would rather endure than fight for their rights. But no matter how great the patience of the people is, it is still not limitless. The day comes and humility transforms into unbridled rage. Then woe to anyone who gets in the way. It’s not for nothing that Russian people are compared to a bear - huge, menacing, but so clumsy. We are probably rougher, certainly tougher in many cases. Russians have cynicism, emotional limitations, and a lack of culture. There is fanaticism, unscrupulousness, and cruelty. But still, mostly Russian people strive for good. The Russian national character has many positive traits. Russians are deeply patriotic and possess high strength spirit, they are able to defend their land to the last drop of blood. Since ancient times, both young and old have risen to fight against invaders.

Speaking about the peculiarities of the Russian character, one cannot fail to mention cheerful disposition- a Russian sings and dances even in the most difficult periods of his life, and even more so in joy! He is generous and loves to go out on a grand scale - the breadth of the Russian soul has already become the talk of the town. Only a Russian person can give everything he has for the sake of one happy moment and not regret it later. Russian people have an inherent aspiration for something infinite. Russians always have a thirst for a different life, a different world, they always have dissatisfaction with what they have. Due to greater emotionality, Russian people are characterized by openness and sincerity in communication. If in Europe people are quite alienated in their personal lives and protect their individualism, then a Russian person is open to being interested in him, showing interest in him, caring for him, just as he himself is inclined to be interested in the lives of those around him: both his soul wide open and curious - what is behind the soul of the other.

A special conversation about the character of Russian women. The Russian woman has unbending fortitude, she is ready to sacrifice everything for the sake of loved one and follow him to the ends of the earth. Moreover, this is not blindly following a spouse, like oriental women, but a completely conscious and independent decision. This is what the wives of the Decembrists did, going after them to distant Siberia and dooming themselves to a life full of hardships. Nothing has changed since then: even now, in the name of love, a Russian woman is ready to spend her entire life wandering around the most remote corners of the world.

An invaluable contribution to the study of Russian national character was made by the works of Russian philosophers at the turn of the 19th - 20th centuries - N.A. Berdyaev (“Russian Idea”, “Soul of Russia”), N.O. Lossky (“The Character of the Russian People”), E.N. Trubetskoy (“The Meaning of Life”), S.L. Frank (“The Soul of Man”), etc. Thus, in his book “The Character of the Russian People,” Lossky gives the following list of the main features inherent in the Russian national character: religiosity and the search for absolute good, kindness and tolerance, powerful willpower and passion, and sometimes maximalism . The philosopher sees the high development of moral experience in the fact that all layers of the Russian people show a special interest in distinguishing between good and evil. Such a feature of the Russian national character as the search for the meaning of life and the foundations of existence, according to Lossky, is excellently illustrated by the works of L.N. Tolstoy and F.M. Dostoevsky. Among such primary properties, the philosopher includes love of freedom and supreme expression its freedom of spirit... Those who have freedom of spirit are inclined to put every value to the test, not only in thought, but even in experience... As a result of the free search for truth, it is difficult for Russian people to come to terms with each other... Therefore, in public life, the love of Russians for freedom is expressed in a tendency towards anarchy, in repulsion from the state. However, as N.O. rightly notes. Lossky, positive qualities often have negative sides. The kindness of a Russian person sometimes prompts him to lie so as not to offend his interlocutor, due to the desire for peace and good relations with people at all costs. Among the Russian people there is also the familiar “Oblomovism”, that laziness and passivity that is excellently depicted by I.A. Goncharov in the novel “Oblomov”. Oblomovism in many cases reverse side high properties Russian people - the desire for complete perfection and sensitivity to the shortcomings of our reality... Among the especially valuable properties of the Russian people is a sensitive perception of strangers states of mind. From here it turns out live communication even people who barely know each other. “The Russian people have highly developed individual personal and family communication. In Russia there is no excessive replacement of individual relationships with social ones, there is no personal and family isolationism. Therefore, even a foreigner, having arrived in Russia, feels: “I am not alone here” (of course, I am talking about normal Russia, and not about life under the Bolshevik regime). Perhaps these are the properties main source recognition of the charm of the Russian people, so often expressed by foreigners, is good knowledgeable about Russia..." [Lossky, p. 42].

ON THE. Berdyaev in philosophical work The “Russian Idea” presented the “Russian soul” as the bearer of two opposite principles, which reflected: “the natural, pagan Dionysian element and ascetic monastic Orthodoxy, despotism, hypertrophy of the state and anarchism, freedom, cruelty, a tendency to violence and kindness, humanity, gentleness, ritualism and the search for truth, a heightened consciousness of the individual and impersonal collectivism, pan-humanity, ... the search for God and militant atheism, humility and arrogance, slavery and rebellion” [Berdyaev, p. 32]. The philosopher also drew attention to the collectivist principle in the development of national character and in the fate of Russia. According to Berdyaev, “spiritual collectivism”, “spiritual conciliarity” is “ tall type brotherhood of man." This kind of collectivism is the future. But there is another collectivism. This is “irresponsible” collectivism, which dictates to a person the need to “be like everyone else.” The Russian person, Berdyaev believed, is drowning in such collectivism; he feels immersed in the collective. Hence the lack of personal dignity and intolerance towards those who are not like others, who, thanks to their work and abilities, have the right to more.

So, in the works of Russian philosophers at the turn of the 19th - 20th centuries, as well as in modern research(for example: Kasyanova N.O. “On Russian national character”) among the main characteristics of traditional Russian national mentality There are three leading principles: 1) the religious or quasi-religious nature of ideology; 2) authoritarian-charismatic and centralist-power dominant; 3) ethnic dominance. These dominants - religious in the form of Orthodoxy and ethnic - were weakened in Soviet period, while the ideological dominant and the power dominant, with which the stereotype of authoritarian-charismatic power is associated, became more strengthened.

IN Russian literature XIX century, the problem of Russian national character is also one of the main ones: we find dozens of images in the works of A.S. Pushkin and M.Yu. Lermontova, N.V. Gogol and M.E. Saltykova-Shchedrina, I.A. Goncharov and N.A. Nekrasova, F.M. Dostoevsky and L.N. Tolstoy, each of whom bears the indelible stamp of Russian character: Onegin and Pechorin, Manilov and Nozdryov, Tatyana Larina, Natasha Rostova and Matryona Timofeevna, Platon Karataev and Dmitry Karamazov, Oblomov, Judushka Golovlev and Raskolnikov, etc. You can’t list them all.

A.S. Pushkin was one of the first to pose in Russian literature the problem of the Russian national character in its entirety. His novel "Eugene Onegin" became highly folk work, "encyclopedia of Russian life." Tatyana Larina, a girl from a noble background, is the one in whom the primordial nationality was most powerfully reflected: “Russian in soul, / She herself, without knowing why, / With her cold beauty, / loved the Russian winter.” This twice repeated “Russian” speaks about the main thing: the domestic mentality. Even a representative of another nation can love winter, but only a Russian soul can feel it without any explanation. Namely, she can suddenly see “frost in the sun on a frosty day,” “the radiance of pink snow,” and “the darkness of Epiphany evenings.” Only this soul has an increased sensitivity to the customs, mores and legends of “common antiquity” with its card games. New Year's fortune telling, prophetic dreams and alarming signs. Wherein Russian beginning for A.S. Pushkin is not limited to this. To be “Russian” for him is to be faithful to duty, capable of spiritual responsiveness. In Tatyana, like in no other hero, everything that was given merged into a single whole. This is especially evident in the scene of explanation with Onegin in St. Petersburg. It contains deep understanding, sympathy, and openness of soul, but all this is subordinated to the observance of necessary duty. It does not leave the slightest hope for the loving Onegin. With deep sympathy, Pushkin also talks about the sad serfdom of nanny Tatyana.

N.V. Gogol, in the poem “Dead Souls,” also strives to vividly and succinctly portray the Russian people, and for this he introduces into the narrative representatives of three classes: landowners, officials and peasants. And, although the greatest attention is paid to landowners (such vivid images, like Manilov, Sobakevich, Korobochka, Plyushkin, Nozdryov), Gogol shows that the real bearers of the Russian national character are the peasants. The author introduces into the narrative the carriage maker Mikheev, the shoemaker Telyatnikov, the brickmaker Milushkin, and the carpenter Stepan Probka. Particular attention is paid to the strength and acuity of the people's mind, sincerity folk song, brightness and generosity national holidays. However, Gogol is not inclined to idealize the Russian national character. He notes that any meeting of Russian people is characterized by some confusion, that one of the main problems of the Russian person: the inability to complete the work begun. Gogol also notes that Russian people are often able to see correct solution problems only after he has performed some action, but at the same time he really does not like to admit his mistakes to others.

Russian maximalism in its extreme form is clearly expressed in the poem by A.K. Tolstoy: “If you love, it’s crazy, / If you threaten, it’s not a joke, / If you scold, it’s rash, / If you chop, it’s wrong!” / If you argue, it’s too bold, / If you punish, then it’s a good thing, / If you ask, then with all your soul, / If you feast, then you feast like a mountain!”

ON THE. Nekrasov is often called the people's poet: he, like no one else, often addressed the topic of the Russian people. The vast majority of Nekrasov's poems are dedicated to the Russian peasant. In the poem “Who Lives Well in Rus'” a generalized image of the Russian people is created thanks to all the characters in the poem. This and central characters(Matryona Timofeevna, Saveliy, Grisha Dobrosklonov, Ermila Girin), and episodic (Agap Petrov, Gleb, Vavila, Vlas, Klim and others). The men came together with a simple goal: to find happiness, to find out who has a good life and why. A typical Russian search for the meaning of life and the foundations of existence. But the heroes of the poem failed to find a happy man; only landowners and officials were at ease in Rus'. Life is hard for the Russian people, but there is no despair. After all, those who know how to work also know how to rest. Nekrasov expertly describes village holidays, when everyone, young and old, starts dancing. True, unclouded fun reigns there, all worries and labors are forgotten. The conclusion that Nekrasov comes to is simple and obvious: happiness lies in freedom. But freedom in Rus' is still very far away. The poet also created a whole galaxy of images of ordinary Russian women. Perhaps he romanticizes them somewhat, but one cannot help but admit that he managed to show the appearance of a peasant woman in a way that no one else could. For Nekrasov, a serf woman is a kind of symbol of the revival of Russia, its rebellion against fate. The most famous and memorable images of Russian women are, of course, Matryona Timofeevna in “Who Lives Well in Rus'” and Daria in the poem “Frost, Red Nose.”

The Russian national character also occupies a central place in the works of L.N. Tolstoy. Thus, in the novel “War and Peace” the Russian character is analyzed in all its diversity, in all spheres of life: family, national, social and spiritual. Of course, Russian traits are more fully embodied in the Rostov family. They feel and understand everything Russian, because feelings play main role in this family. This is most clearly manifested in Natasha. Of the entire family, she is most endowed with “the ability to sense shades of intonation, glances and facial expressions.” Natasha initially has a Russian national character. In the novel, the author shows us two principles in the Russian character: militant and peaceful. Tolstoy discovers the militant principle in Tikhon Shcherbat. The militant principle must inevitably appear during people's war. This is a manifestation of the will of the people. A completely different person is Platon Karataev. In his image, Tolstoy shows a peaceful, kind, spiritual beginning. The most important thing is to attach Plato to the earth. His passivity can be explained by his inner belief that, in the end, good and just forces win and, most importantly, one must hope and believe. Tolstoy does not idealize these two principles. He believes that a person necessarily has both a militant and a peaceful beginning. And, depicting Tikhon and Plato, Tolstoy depicts two extremes.

A special role in Russian literature was played by F.M. Dostoevsky. Just as in his time Pushkin was the “starter,” so Dostoevsky became the “finisher” of the Golden Age of Russian art and Russian thought and the “starter” of the art of the new twentieth century. It was Dostoevsky who embodied in the images he created the most essential feature Russian national character and consciousness - its inconsistency, duality. The first, negative pole of the national mentality is everything “broken, false, superficial and slavishly borrowed.” The second, “positive” pole is characterized by Dostoevsky by such concepts as “simplicity, purity, meekness, broadness of mind and gentleness.” Based on the discoveries of Dostoevsky, N.A. Berdyaev wrote, as already mentioned, about the opposite principles that “formed the basis for the formation of the Russian soul.” As N.A. said Berdyaev, “To understand Dostoevsky to the end means to understand something very significant in the structure of the Russian soul, it means to get closer to the solution to Russia” [Berdyaev, 110].

Among all Russians classics of the 19th century century M. Gorky pointed specifically to N.S. Leskov as a writer who, with the greatest effort of all the forces of his talent, sought to create a “positive type” of a Russian person, to find among the “sinners” of this world a crystal clear person, a “righteous person.”