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Humanity is one of the most important and at the same time complex concepts. It is impossible to give an unambiguous definition to it, because it manifests itself in a variety of human qualities. This is the desire for justice, and honesty, and respect. Someone who can be called human is able to take care of others, help and patronize. He can see the good in people, emphasize their main virtues. All this can be confidently attributed to the main manifestations of this quality.

What is humanity?

There are many examples of humanity in life. These are the heroic deeds of people in wartime, and quite insignificant, it would seem, actions in ordinary life. Humanity and kindness are manifestations of compassion for one's neighbor. Motherhood is also synonymous with this quality. After all, every mother actually sacrifices to her baby the most precious thing that she has - her own life. The quality opposite to humanity can be called the brutal cruelties of the Nazis. A person has the right to be called a person only if he is capable of doing good.

dog rescue

An example of humanity from life is the act of a man who saved a dog in the subway. Once, a homeless dog found itself in the lobby of the Kurskaya station of the Moscow Metro. She ran along the platform. Maybe she was looking for someone, or maybe she was just chasing a departing train. But it so happened that the animal fell on the rails.

There were a lot of passengers at the station then. People were frightened - after all, less than a minute remained before the arrival of the next train. The situation was saved by a brave police officer. He jumped onto the tracks, picked up the unlucky dog under his paws and carried him to the station. This story is a good example of humanity from life.

Action of a teenager from New York

This quality is not complete without compassion and goodwill. Currently, there is a lot of evil in real life, and people should show compassion to each other. An illustrative example from life on the topic of humanity is the act of a 13-year-old New Yorker named Nach Elpstein. For a bar mitzvah (or coming of age in Judaism), he received a gift of 300,000 shekels. The boy decided to donate all this money to Israeli children. It is not every day that one hears of such an act, which is a true example of humanity from life. The amount went to the construction of a new generation bus for the work of young scientists in the periphery of Israel. This vehicle is a mobile classroom that will help young students become real scientists in the future.

An example of humanity from life: donation

There is no nobler act than to donate your blood to another. This is real charity, and everyone who takes this step can be called a real citizen and a person with a capital letter. Donors are strong-willed people who have a kind heart. An example of the manifestation of humanity in life can serve as a resident of Australia, James Harrison. Almost every week he donates blood plasma. For a very long time, he was awarded a peculiar nickname - "The Man with the Golden Hand." After all, blood was taken from Harrison's right hand more than a thousand times. And in all the years that he has been donating, Harrison has managed to save more than 2 million people.

In his youth, the hero donor underwent a complex operation, as a result of which he had to remove a lung. He managed to save his life only thanks to donors who donated 6.5 liters of blood. Harrison never recognized the saviors, but he decided that he would donate blood for the rest of his life. After speaking with doctors, James learned that his blood type was unusual and could be used to save the lives of newborns. Very rare antibodies were present in his blood, which can solve the problem of incompatibility between the Rh factor of the blood of the mother and the embryo. Because Harrison donated blood every week, doctors were able to constantly make new doses of the vaccine for such cases.

An example of humanity from life, from literature: Professor Preobrazhensky

One of the most striking literary examples of the possession of this quality is Professor Preobrazhensky from Bulgakov's work "Heart of a Dog". He dared to defy the forces of nature and turn a street dog into a man. His attempts failed. However, Preobrazhensky feels responsible for his actions, and is trying with all his might to turn Sharikov into a worthy member of society. This shows the highest qualities of the professor, his humanity.

What place do moral qualities occupy in the life of each of us? What do they mean to us? It is about the significance of humanity and mercy that V.P. Astafiev.

One of the problems raised by the author is the problem of the need to develop humanism, mercy and humanity in each person and the significance of the influence of these qualities on the moral analysis of our own actions, carried out by each of us, as well as the manifestation of humanism in our lives.

The young man who shot his first prey on the hunt does not feel joy, because he killed a living creature, although there was no need for that, as the words “and there was a bird seemed to be of no use to him.” The lyrical hero, reflecting, comes to the conclusion that this young man already has feelings of humanity and mercy, which the lyrical hero himself did not have at such a young age, as evidenced by his remark “pain and remorse came to me already to the gray-haired and echoed in young lad, almost a boy."

In world literature there are many examples of the manifestation of humanism and humanity. For example, in the story of A.P. Platonov's "Yushka" the main character deprived himself of a lot in order to raise money for his adopted daughter, for which he can be called a kind and humane person. The people who took out their anger on him and offended him were evil and cruel, and repentance came to them only after the death of Yushka, that is, too late, like the hero of the text V.P. Astafiev, to whom this pain of repentance came "to the gray-haired one."

Speaking about the humanity and humanity of people, one cannot but recall the heroine of the novel by M.A. Bulgakov's "The Master and Margarita", which disinterestedly asks Woland to have mercy on the unfortunate Frida, and does not ask about the fate of the Master, although she sacrificed herself only for this.

Thus, the development of moral qualities helps a person to form as a person in which there is no place for cruelty and unjustified anger.

Reading the text of the Russian Soviet writer V.P. Astafiev, I remembered the saying of the ancient Greek philosopher Pythagoras of Samos, who once said: “As long as people continue to kill animals en masse, they will kill each other. He who sows the seeds of murder and pain will not reap joy and love.” It is about the significance of the killing of living beings and their impact on the human psyche, as well as the need for moral education of humanity in each of us, that the author of the read text argues.

Effective preparation for the exam (all subjects) -

Humanism- (from lat. humanitas - humanity, humanus - humane) - 1) worldview, in the center of which lies the idea of a person, caring for his rights to freedom, equality, personal development (etc.); 2) an ethical position that implies care for a person and his welfare as the highest value; 3) a system of social structure, within which the life and good of a person is recognized as the highest value (example: the Renaissance is often called the era of Humanism); 4) philanthropy, humanity, respect for a person, etc.

Humanism took shape in Western Europe during the Renaissance, in contrast to the Catholic ideology of asceticism that preceded it, which affirmed the idea of the insignificance of human needs before the requirements of the Divine nature, brought up contempt for "mortal goods" and "carnal pleasures".
The parents of humanism, being Christians, did not put man at the head of the universe, but only reminded him of his interests as a god-like personality, denounced contemporary society for sins against humanity (love for man). In their treatises, they argued that the Christian teaching in their contemporary society did not extend to the fullness of human nature, that disrespect, lies, theft, envy and hatred towards a person are: neglect of his education, health, creativity, the right to choose a spouse, profession , lifestyle, country of residence and much more.
Humanism did not become an ethical, philosophical or theological system (see this article Humanism, or Renaissance philosophical dictionary of Brockhaus and Efron), but, despite its theological dubiousness and philosophical uncertainty, at present even the most conservative Christians enjoy its fruits. And, on the contrary, few of the most “right-wing” Christians are not horrified by the attitude towards the human person that is accepted in communities where the veneration of the One is combined with a lack of humanism.
However, over time, a substitution took place in the humanistic worldview: God was no longer perceived as the center of the universe, man became the center of the universe. Thus, in accordance with what humanism considers its system-forming center, we can speak of two types of humanism. The original is theistic humanism (John Reuchlin, Erasmus of Rotterdam, Ulrich von Huten, etc.), which affirms the possibility and necessity of God's providence for the world and man. “God in this case is not only transcendent to the world, but also immanent to it,” so that God for man is in this case the center of the universe.
In the widely spread deistic humanistic worldview (Didro, Rousseau, Voltaire), God is completely “transcendent to man, i.e. absolutely incomprehensible and inaccessible to him”, therefore a person becomes the center of the universe for himself, and God is only “taken into account”.
At present, the vast majority of humanitarian workers believe that humanism autonomous, because his ideas cannot be derived from religious, historical or ideological premises, it entirely depends on the accumulated human experience in the implementation of intercultural norms of living together: cooperation, benevolence, honesty, loyalty and tolerance towards others, following the law, etc. Therefore, humanism universal, that is, applicable to all people and any social systems, which is reflected in the right of all people to life, love, education, moral and intellectual freedom, etc. In fact, this opinion affirms the identity of the modern concept of "humanism" with the concept of "natural moral law", used in Christian theology (see here and below "Pedagogical evidence ..."). The Christian concept of “natural moral law” differs from the generally accepted concept of “humanism” only in its supposed nature, that is, in the fact that humanism is considered a socially conditioned phenomenon generated by social experience, and the natural moral law is considered to be initially embedded in the soul of every person by the desire for order and all sorts of things. good. Since, from a Christian point of view, the insufficiency of the natural moral law to achieve the Christian norm of human morality is obvious, the insufficiency of “humanism” as the basis of the humanitarian sphere, that is, the sphere of human relations and human existence, is also obvious.
The following fact confirms the abstract nature of the concept of humanism. Since natural morality and the concept of love for a person are characteristic, in one manifestation or another, of any human community, the concept of humanism is adopted by almost all existing ideological teachings, due to which there are, for example, concepts such as socialist, communist, nationalist , Islamic, atheistic, integral, etc. humanisms.
In essence, humanism can be called that part of any teaching that teaches to love a person in accordance with this ideology's understanding of love for a person and the methods for achieving it.

Notes:

1. The concept of humanism.
2. Pushkin as a herald of humanity.
3. Examples of humanistic works.
4. The writer's works teach to be human.

...Reading his creations, one can educate a person in an excellent way...
V. G. Belinsky

In the dictionary of literary terms, you can find the following definition of the term "humanism": "humanism, humanity - love for a person, humanity, compassion for a person in trouble, in oppression, the desire to help him."

Humanism arose as a certain trend of advanced social thought that raised the struggle for the rights of the human person, against church ideology, the oppression of scholasticism, during the Renaissance in the struggle of the bourgeoisie against feudalism and became one of the main features of progressive bourgeois literature and art.

The work of such Russian writers who reflected the liberation struggle of the people as A. S. Pushkin, M. Yu. Lermontov, I. S. Turgenev, N. V. Gogol, L. N. Tolstoy, A. P. Chekhov is imbued with humanism.

A. S. Pushkin is a humanist writer, but what does this mean in practice? This means that for Pushkin the principle of humanity is of great importance, that is, in his works the writer preaches truly Christian virtues: mercy, understanding, compassion. You can find traits of humanism in every main character, whether it be Onegin, Grinev or a nameless Caucasian prisoner. However, for each hero, the concept of humanism changes. The content of this term also changes depending on the periods of creativity of the great Russian writer.

At the very beginning of the writer's career, the word "humanism" often meant the inner freedom of choice of a person. It is no coincidence that at the time when the poet himself was in southern exile, his work was enriched with a new type of hero, romantic, strong, but not free. Two Caucasian poems - "Prisoner of the Caucasus" and "Gypsies" - are a vivid confirmation of this. The nameless hero, captivated and held in captivity, however, turns out to be freer than Aleko, choosing life with a nomadic people. The idea of individual freedom occupies the author's thoughts during this period and receives an original, non-standard interpretation. So the defining trait of Aleko's character - egoism - becomes a force that completely steals the inner freedom of a person, while the hero of the "Prisoner of the Caucasus", although limited in movement, is internally free. This is what helps him make a fateful, but conscious choice. Aleko, on the other hand, wants freedom only for herself. Therefore, the love story of him and the gypsy Zemfira, who is completely free spiritually, turns out to be sad - the main character kills his beloved, who has fallen out of love with him. The poem "Gypsies" shows the tragedy of modern individualism, and in the main character - the character of an outstanding personality, which was first described in "Prisoner of the Caucasus" and finally recreated in "Eugene Onegin".

The next period of creativity gives a new interpretation of humanism and new heroes. "Boris Godunov" and "Eugene Onegin", written in the period from 1823 to 1831, give us new food for thought: what is philanthropy for a poet? This period of creativity is represented by more complex, but at the same time integral characters of the main characters. Both Boris and Eugene - each of them faces certain moral choices, the acceptance or rejection of which depends entirely on their character. Both personalities are tragic, each of them deserves pity and understanding.

The pinnacle of humanism in Pushkin's works was the closing period of his work and such works as Belkin's Tales, Little Tragedies, and The Captain's Daughter. Now humanism and humanity become really complex concepts and include many different characteristics. This is the freedom of will and personality of the hero, honor and conscience, the ability to sympathize and empathy, and, above all, the ability to love. Not only a person, but also the world around him, nature and art, a hero must love in order to become really interesting for Pushkin the humanist. These works are also characterized by the punishment of inhumanity, in which the author's position is clearly traced. If earlier the tragedy of the hero depended on external circumstances, now it is determined by the internal capacity for humanity. Everyone who meaningfully leaves the bright path of philanthropy is doomed to severe punishment. The antihero is the bearer of one of the types of passions. The baron from The Miserly Knight is not just a miser, he is the bearer of the passion for enrichment and power. Salieri craves fame, he is also oppressed by envy of his friend, who is happier in talent. Don Juan, the hero of the "Stone Guest", is the bearer of sensual passions, and the inhabitants of the city, which is being destroyed by the plague, find themselves in the grip of the passion of ecstasy. Each of them gets what he deserves, each) is punished.

In this regard, the most significant works for revealing the concept of humanism are Belkin's Tales and The Captain's Daughter. "Belkin's Tales" is a special phenomenon in the writer's work, consisting of five prose works united by a single concept: "The Stationmaster", "The Shot", "The Young Lady-Peasant Woman", "Snowstorm", "The Undertaker". Each of the short stories is dedicated to the hardships and suffering that befell one of the main classes - a small landowner, peasant, official or artisan. Each of the stories teaches us compassion, understanding of universal human values and their acceptance. Indeed, despite the difference in the perception of happiness by each class, we understand the terrible dream of the undertaker, and the experiences of the daughter of a small landowner in love, and the recklessness of army officials.

The crowning achievement of Pushkin's humanist works is The Captain's Daughter. Here we see the already matured, formed thought of the author concerning universal human passions and problems. Through compassion for the main character, the reader, along with him, goes through the path of becoming a strong, strong-willed personality, who knows firsthand what honor is. Time after time, the reader, together with the main character, makes a moral choice on which life, honor and freedom depend. Thanks to this, the reader grows with the hero and learns to be human.

V. G. Belinsky said about Pushkin: "... Reading his works, you can educate a person in yourself in an excellent way ...". Indeed, Pushkin's works are so full of humanism, philanthropy and attention to enduring universal human values: mercy, compassion and love, that according to them, like a textbook, one can learn to make important decisions, cherish honor, love and hate - learn to be human.

Dictionary of medical terms

humanism (lat. humanus human, humane)

a system of views that recognizes the value of a person as a person, characterized by the protection of his dignity and freedom of development, considering the well-being of a person as the main criterion for assessing social institutions, and the principles of equality and justice

Explanatory dictionary of the Russian language. D.N. Ushakov

humanism

humanism, pl. no, m. (from Latin humanus - human) (book).

The ideological movement of the Renaissance, aimed at the liberation of the human personality and thought from the shackles of feudalism and Catholicism (historical).

Enlightened philanthropy (obsolete).

Explanatory dictionary of the Russian language. S.I. Ozhegov, N.Yu. Shvedova.

humanism

Humanity, humanity in social activities, in relation to people.

The progressive movement of the Renaissance, aimed at the liberation of man from the ideological enslavement of the times of feudalism.

adj. humanistic, th, th.

New explanatory and derivational dictionary of the Russian language, T. F. Efremova.

humanism

m. The ideological and cultural movement of the Renaissance, which opposed the principle of free all-round development of the human personality to scholasticism and the spiritual domination of the church.

Encyclopedic Dictionary, 1998

humanism

HUMANISM (from Latin humanus - human, humane) recognition of the value of a person as a person, his right to free development and manifestation of his abilities, affirmation of the good of a person as a criterion for assessing social relations. In a narrower sense, the secular freethinking of the Renaissance, which opposed scholasticism and the spiritual domination of the church, is associated with the study of newly discovered works of classical antiquity.

Big Law Dictionary

humanism

(humanism principle) - one of the principles of law in a democratic state. In a broad sense, it means a historically changing system of views on society and a person, imbued with respect for the individual. The principle of G. is enshrined in Art. 2 of the Constitution of the Russian Federation: "Man, his rights and freedoms are the highest value", as well as in Art. 7 of the Criminal Code of the Russian Federation, art. 8 Code of Criminal Procedure of the RSFSR and other legislative acts. In criminal law, it means that punishment and other measures of a criminal law nature applied to a person who has committed a crime cannot cause physical suffering or degrade human dignity.

Humanism

(from Latin humanus ≈ human, humane), a historically changing system of views that recognizes the value of a person as a person, his right to freedom, happiness, development and manifestation of his abilities, considering the good of a person as a criterion for evaluating social institutions, and the principles of equality, justice, humanity desired norm of relations between people.

G.'s ideas have a long history. Motives of humanity, philanthropy, dreams of happiness and justice can be found in the works of oral folk art, in literature, moral-philosophical and religious concepts of various peoples since ancient times. But G.'s system of views was first formed in the Renaissance. G. acted at this time as a broad current of social thought, embracing philosophy, philology, literature, art, and imprinted in the minds of the era. G. was formed in the struggle against feudal ideology, religious dogma, and the spiritual dictatorship of the church. Humanists, having revived many literary monuments of classical antiquity, used them to develop secular culture and education. They counterposed secular knowledge to theological-scholastic knowledge, to religious asceticism - the enjoyment of life, to the humiliation of man - the ideal of a free, comprehensively developed personality. In the 14th-15th centuries Italy was the center of humanistic thought (F. Petrarch, G. Boccaccio, Lorenzo Balla, Picodella Mirandola, Leonardo da Vinci, Raphael, Michelangelo, and others), and then humanity spread to other European countries simultaneously with the Reformation movement. Many great thinkers and artists of that time contributed to the development of G. ≈ M. Montaigne, F. Rabelais (France), W. Shakespeare, F. Bacon (England), L. Vives, M. Cervantes (Spain), W. Hutten, A. Dürer (Germany), Erasmus of Rotterdam and others. The Renaissance was one of the main expressions of that revolution in culture and worldview, which reflected the beginning formation of capitalist relations. The further development of G.'s ideas is connected with the social thought of the period of bourgeois revolutions (17th-early 19th centuries). The ideologists of the emerging bourgeoisie developed the ideas of "natural rights" of man, put forward as a criterion for the suitability of the social structure its correspondence to the abstract "nature of man", tried to find ways to combine the good of the individual and public interests, relying on the theory of "reasonable egoism", correctly understood personal interest, French enlighteners of the 18th century. ≈ P. Holbach, A. K. Helvetius, D. Diderot, and others ≈ distinctly connected G. with materialism and atheism. A number of G.'s principles were developed in German classical philosophy. I. Kant put forward the idea of eternal peace, formulated a position that expresses the essence of G., ≈ a person can be only an end for another person, but not a means. True, the implementation of these principles was attributed by Kant to an indefinite future.

The system of humanistic views created under the conditions of rising capitalism was a great achievement for social thought. At the same time, it was internally contradictory and historically limited, because it was based on the individualistic concept of personality, on the abstract understanding of man. This inconsistency of abstract geography was clearly revealed with the establishment of capitalism, a system where, in direct contrast to the ideals of geography, a person is transformed into a means of producing capital, subject to the domination of spontaneous social forces and laws alien to him, the capitalist division of labor, which disfigures the individual and makes it one-sided. The dominance of private property and the division of labor gives rise to various types of human alienation. This proves that, on the basis of private property, the principles of civil society cannot become the norms of relations between people. Criticizing private property, T. More, T. Campanella, Morelli and G. Mably believed that only by replacing it with the community of property, humanity can achieve happiness and prosperity. These ideas were developed by the great utopian socialists A. Saint-Simon, C. Fourier, and R. Owen, who saw the contradictions of the already established capitalist system and, inspired by the ideals of Germany, developed projects for reforming society on the basis of socialism. However, they could not find real ways to create a socialist society, and in their ideas about the future, along with brilliant conjectures, there was a lot of fantastic. The humanistic tradition in the social thought of Russia in the 19th century. represented by the revolutionary democrats A. I. Herzen, V. G. Belinsky, N. G. Chernyshevsky, A. N. Dobrolyubov, T. G. Shevchenko and others. G.'s ideas inspired the classics of great Russian literature of the 19th century.

A new stage in the development of geology began with the emergence of Marxism, which rejected the abstract, ahistorical interpretation of “human nature” only as a biological “generic essence” and affirmed its scientific concrete historical understanding, showing that “... the essence of man ... is the totality of all social relations” (K. Marx and F. Engels, Soch., 2nd ed., vol. 3, p. 3). Marxism abandoned an abstract, supra-class approach to the problems of geology and placed them on real historical ground, formulated a new concept of geology—proletarian, or socialist, geology, which absorbed the best achievements of the humanistic thought of the past. K. Marx was the first to determine the real ways of realizing the ideals of socialism, linking it with the scientific theory of social development, with the revolutionary movement of the proletariat, and with the struggle for communism. Communism eliminates private property and exploitation of man by man, national oppression and racial discrimination, social antagonisms and wars, eliminates all forms of alienation, puts the achievements of science and culture at the service of man, creates material, social and spiritual prerequisites for the harmonious and all-round development of a free human personality. Under communism, labor is transformed from a means of subsistence into the primary need of life, and the highest goal of society is the development of man himself. That is why Marx called communism real, practical geography (see K. Marx and F. Engels, From Early Works, 1956, p. 637). The opponents of communism deny the humanistic character of Marxism on the grounds that it is based on materialism and includes the theory of class struggle. This criticism is untenable, because materialism, recognizing the value of earthly life, focuses on its transformation in the interests of man, and the Marxist theory of class struggle as an irreplaceable means of solving social problems during the transition to socialism is not at all an apology for violence. It justifies the forced use of revolutionary violence to suppress the resistance of the minority in the interests of the majority, in those conditions when it becomes impossible to solve urgent social problems without it. The Marxist worldview is revolutionary-critical and humanistic at the same time. The ideas of Marxist geology were further concretized in the works of V. I. Lenin, who studied the new era in the development of capitalism, the revolutionary processes of this era, and the beginning of the era of transition from capitalism to socialism, when these ideas began to be put into practice in practice.

Socialist geography opposes abstract geography, which preaches "humanity in general" without connection with the struggle for the real liberation of man from all forms of exploitation. But within the framework of abstract G.'s ideas, two main tendencies can be distinguished. On the one hand, the ideas of abstract geography are used to disguise the anti-humanistic character of modern capitalism, to criticize socialism, to fight the communist worldview, and to falsify socialist geography. On the other hand, there are layers and groups in bourgeois society that take the positions of abstract geography. but are critical of capitalism, stand for peace and democracy, and are concerned about the future of mankind. The two world wars unleashed by imperialism, the misanthropic theory and practice of fascism, which openly trampled on the principles of geography, the ongoing rampant racism, militarism, the arms race, and the nuclear threat looming over the world pose the problems of geography very sharply before mankind. People who oppose imperialism from the standpoint of abstract geography and the social evil it engenders are, to a certain extent, allies of revolutionary socialist humanity in the struggle for the real happiness of man.

The principles of Marxist, socialist geography are distorted by right and "left" revisionists. Both essentially identify socialist geography with abstract geography. But while the former see the essence of Marxism in general in abstract humanist principles, the latter reject any geography as a bourgeois concept. In fact, life proves the correctness of the principles of socialist geology. With the victory of socialism, first in the USSR and then in other countries of the socialist community, the ideas of Marxist geography received real practical support in the humanistic achievements of the new social system, which chose the humanistic principle as the motto of its further development: “Everything in the name of man, for the good of man."

Lit .: Marx K., Economic and philosophical manuscripts of 1844, in the book: Marx K. and Engels F., From early works, M., 1956; Marx K., Toward a Criticism of the Hegelian Philosophy of Law. Introduction, K. Marx and F. Engels, Op. , 2nd ed. , v. 1; Marx K. and Engels F., Manifesto of the Communist Party, ibid., vol. 4: Engels F., Development of socialism from utopia to science, ibid., vol. 19: Lenin V.I., State and revolution, ch. 5, Poly. coll. soch., 5th ed., v. 33; his, Tasks of the Youth Unions, ibid., vol. 41; Program of the CPSU (Adopted by the XXII Congress of the CPSU), M., 1969; On overcoming the cult of personality and its consequences. Decree of the Central Committee of the CPSU, M., 1956; Gramsci A., Prison Notebooks, Selected. prod., vol. 3, trans. from Italian., M., 1959; Volgin V.P., Humanism and socialism, M., 1955; Fedoseev P. N., Socialism and humanism, M., 1958; Petrosyan M. I., Humanism, M., 1964; Kurochkin P.K., Orthodoxy and humanism, M., 1962; The construction of communism and the spiritual world of man, M., 1966; Konrad N. I., West and East, M., 1966; From Erasmus of Rotterdam to Bertrand Russell. Sat. Art., M., 1969: Ilyenkov E. V., On idols and ideals, M., 1968: Kurella A., Own and others, M., 1970; Simonyan E. A., Communism is real humanism, M., 1970.

V. J. Kelle. humanism.

Utopias fell under the pressure of world waves humanism, pacifism, international socialism, international anarchism, etc.

In any case, it was precisely from the second half of the 1980s that sharp criticism of traditional American feminism began in the English-speaking world as a manifestation of bourgeois liberalism and humanism from such post-structuralist feminist theorists as Toril Moy, Chris Whedon, Rita Felsky, etc.

They embarked on a vicious path leading from humanism to animalism - the opposite way to what Mankind has done, stimulated by the greatest creative acts of the living history of the Universe.

The idea of the internal unity of ethics and culture, the requirement to make humanism and the moral development of the individual as criteria for the progress of culture, the defense of the principle of equality of all people on earth without distinction in the color of their skin, adamant anti-militarism and anti-fascism in convictions and practical activities - all these are features of his appearance that give you reason to characterize Schweitzer as an outstanding moral phenomenon in the life of a bourgeois society in an era of deep crisis of its culture.

In the fear of popular movements, in the misunderstanding of their progressive anti-feudal orientation, the historical limitations humanism as an essentially bourgeois enlightenment movement.

Lieutenant Baranovsky with his search for justice, persistent illusions of the abstract bourgeois humanism fell victim to its own contradictions, found itself under the wheels of history, inexorable in its course.

About the facts of the soullessness of Gusenitsin, I wrote a report three times and was beaten three times for my humanism.

If humanism- so with forgiveness, if justice - then instantly, immediately and to everyone.

And was present there vague humanism and the dreamy vanity of Czar Alexander, the appalled Habsburgs of Austria, the pissed off Hohenzollerns of Prussia, the aristocratic traditions of Britain still trembling in fear of revolution, whose conscience was the slave labor of children in factories and the right to vote stolen from ordinary people.

In full accordance with the ideas of the romantic humanism Hawthorne saw in the individual consciousness the source of social evil and at the same time a tool to overcome it.

This is what your policy has led to, - shouted Dessalines, - this is the result of your humanism.

Proclaiming and affirming principles humanism, high morality and morality, singing and poeticizing nature, Fidler justifiably said that he was trying to be faithful in his work to the traditions of Henryk Sienkiewicz and Stefan Zeromsky - Polish classics, close to him in spirit.

Despite the fact that until very recently humanism was catastrophically devalued by National Socialism, Heidegger now set out to dramatically increase its current price.

Hating wars and politics, Deira did not force Kai to change his beliefs and devote himself to serving ideals with her. humanism.

Literature and library science

Federal Agency for Railway Transport

Siberian State Transport University

Department "________________________________________________"

(name of department)

"The Problem of Humanism in Literature"

on the example of the works of A. Pisemsky, V. Bykov, S. Zweig.

In the discipline "Culturology"

Head Designed

d cent student gr.D-112

Bystrova A.N ___________ Khodchenko S.D

(signature) (signature)

_______________ ______________

(date of inspection) (date of submission for inspection)

Introduction…………………………………………………………
The concept of humanism………………………………………………
Pisemsky's humanism (on the example of the novel "The Rich Groom"
The problem of humanism in the works of V. Bykov (on the example of the story "Obelisk"……………………………………………….
The problem of humanism in S. Zweig's novel "Impatience of the Heart"……………………………………………………………..
Conclusion……………………………………………………..
Bibliography…………………………………………….

Introduction

Questions of humanism respect for man interested people for a long time, since they directly concerned every living person on earth. These issues were raised especially sharply in extreme situations for mankind, and above all during the civil war, when a grandiose clash of two ideologies brought human life to the brink of death, not to mention such “little things” as the soul, which was generally in some kind of a step away from complete destruction. In the literature of time, the problem of identifying priorities, choosing between one's own life and the life of others is solved ambiguously by different authors, and in the abstract the author will try to consider what conclusions some of them come to.

Abstract topic "The problem of humanism in literature".

The theme of humanism is eternal in literature. Artists of the word of all times and peoples turned to her. They did not just show sketches of life, but tried to understand the circumstances that prompted a person to a particular act. The questions raised by the author are varied and complex. They cannot be answered simply, in monosyllables. They require constant reflection and search for an answer.

As a hypothesis the position was adopted that the solution to the problem of humanism in literature is determined by the historical era (the time of creation of the work) and the worldview of the author.

Objective: identifying the features of the problem of humanism in domestic and foreign literature.

1) consider the definition of the concept of "humanism" in the reference literature;

2) to identify the features of solving the problem of humanism in literature on the example of the works of A. Pisemsky, V. Bykov, S. Zweig.

1. The concept of humanism

A person engaged in science comes across terms that are generally understood and commonly used for all areas of knowledge and for all languages. The concept of "humanism" is also among them. According to the exact remark of A.F. Losev, “this term turned out to have a very deplorable fate, which, however, all other too popular terms had, namely the fate of great uncertainty, ambiguity and often even banal superficiality.” The etymological nature of the term "humanism" is dual, that is, it goes back to two Latin words: humus - soil, earth; humanitas - humanity. In other words, even the origin of the term is ambiguous and carries the charge of two elements: the earthly, material elements and the elements of human relationships.

To move further in the study of the problem of humanism, let us turn to dictionaries. Here is how the explanatory “Dictionary of the Russian Language” by S.I. Ozhegova interprets the meaning of this word: “1. Humanity, humanity in social activities, in relation to people. 2. The progressive movement of the Renaissance, aimed at the liberation of man from the ideological stagnation of feudalism and Catholicism. 2 And here is how the Great Dictionary of Foreign Words defines the meaning of the word “humanism”: “Humanism is a worldview imbued with love for people, respect for human dignity, concern for the welfare of people; Humanism of the Renaissance (Renaissance, 14th-16th centuries) is a social and literary movement that reflected the worldview of the bourgeoisie in its struggle against feudalism and its ideology (Catholicism, scholasticism), against the feudal enslavement of the individual and striving to revive the ancient ideal of beauty and humanity. 3

The “Soviet Encyclopedic Dictionary”, edited by A. M. Prokhorov, gives the following interpretation of the term humanism: “recognition of the value of a person as a person, his right to free development and manifestation of his abilities, affirmation of the good of a person as a criterion for assessing social relations.” four In other words, the compilers of this dictionary recognize the following essential qualities of humanism: the value of a person, the assertion of his rights to freedom, to the possession of material goods.

The “Philosophical Encyclopedic Dictionary” of E.F. Gubsky, G.V. Korableva, V.A. Lutchenko calls humanism “reflected anthropocentrism, which comes from human consciousness and has as its object the value of a person, except for the fact that it alienates a person from himself , subordinating it to superhuman powers and truths, or using it for purposes unworthy of a person. 5

Turning to dictionaries, one cannot fail to notice that each of them gives a new definition of humanism, expanding its ambiguity.

2. Pisemsky's humanism (on the example of the novel "The Rich Groom")

The novel "The Rich Groom" was a huge success. This is a work from the life of the noble and bureaucratic province. The hero of the work Shamilov, who claims to have a higher philosophical education, who is always fiddling with books that he is not able to overcome, with articles that he is just starting, with vain hopes of ever passing a candidate's exam, ruins the girl with his crappy spinelessness, then, no matter how whoever married a rich widow for money and ends up in the miserable role of a husband living on the payroll and under the shoe of an evil and capricious woman. People of this type are absolutely not to blame for the fact that they do not act in life, they are not to blame for the fact that they are useless people; but they are harmful in that they captivate with their phrases those inexperienced creatures who are seduced by their outward showiness; having carried them away, they do not satisfy their requirements; by increasing their sensitivity, their ability to suffer, they do nothing to alleviate their suffering; in a word, they are swamp lights that lead them into the slums and go out when the unfortunate traveler needs light to see his predicament. In words, these people are capable of exploits, sacrifices, heroism; so at least every ordinary mortal will think, listening to their rantings about a person, about a citizen, and other such abstract and lofty subjects. In fact, these flabby creatures, constantly evaporating into phrases, are not capable of either taking a decisive step or diligent work.

Young Dobrolyubov writes in his diary in 1853: reading “The Rich Groom” “awakened and determined for me the thought that had long been dormant in me and vaguely understood by me about the need for work, and showed all the ugliness, emptiness and misfortune of the Shamilovs. I thanked Pisemsky from the bottom of my heart.” 6

Let us consider in more detail the image of Shamilov. He spent three years at the university, hanging out, listening to lectures on various subjects as incoherently and aimlessly as a child listens to the tales of an old nanny, left the university, went home to the provinces, and told there that “I intend to take an exam for a scientific degree and came to the province in order to more conveniently study the sciences. Instead of reading seriously and consistently, he supplemented himself with journal articles, and immediately after reading an article, he embarked on independent work; sometimes he decides to write an article about Hamlet, sometimes he draws up a plan for a drama from Greek life; write ten lines and quit; but he talks about his work to anyone who only agrees to listen to him. His stories are of interest to a young girl who, in her development, stands above the county society; Finding a diligent listener in this girl, Shamilov draws close to her and, having nothing to do, imagines himself madly in love; as for the girl, she, like a pure soul, falls in love with him in the most conscientious way and, acting boldly, out of love for him, overcomes the resistance of her relatives; an engagement takes place with the condition that Shamilov before the wedding receives a candidate's degree and decides to serve. There is, therefore, the need to work, but the hero does not master a single book and begins to say: “I don’t want to study, I want to get married” 6 . Unfortunately, he does not say this phrase so easily. He begins to accuse his loving bride of coldness, calls her a northern woman, complains about his fate; pretends to be passionate and fiery, comes to the bride in a state of intoxication and, from drunken eyes, completely inopportunely and very ungracefully embraces her. All these things are done partly out of boredom, partly because Shamilov is terribly unwilling to study for the exam; in order to circumvent this condition, he is ready to go to the uncle of his bride for bread and even to beg through the bride for a secured piece of bread from an old nobleman, a former friend of her late father. All these nasty things are covered with a mantle of passionate love, which supposedly darkens Shamilov's mind; the implementation of these nasty things is hindered by circumstances and the firm will of an honest girl. Shamilov also arranges scenes, demands that the bride give herself to him before marriage, but she is so smart that she sees his childishness and keeps him at a respectful distance. Seeing a serious rebuff, the hero complains about his bride to a young widow and, probably to console himself, begins to declare his love to her. Meanwhile, relations with the bride are maintained; Shamilov is sent to Moscow to take an exam for a candidate;

6 A.F. Pisemsky "The Rich Groom", text according to ed. Fiction, Moscow 1955, p. 95

Shamilov does not take the exam; he does not write to his fiancee and, finally, manages to assure himself without much difficulty that his fiancee does not understand him, does not love him, and is not worth it. The bride dies from various shocks in consumption, and Shamilov chooses the good part, that is, marries the young widow who consoled him; this turns out to be quite convenient, because this widow has a wealthy fortune. The young Shamilovs arrive in the city in which the whole action of the story took place; Shamilov is given a letter written to him by his late bride the day before his death, and in connection with this letter the following scene takes place between our hero and his wife, which worthily completes his cursory characterization:

Show me the letter your friend gave you, she began.

What letter? Shamilov asked with feigned surprise, sitting down by the window.

Do not lock yourself up: I heard everything ... Do you understand what you are doing?

What am I doing?

Nothing: you only accept letters from your former friends from that person who himself was previously interested in me, and then tell him that you are now punished by whom? let me ask you. By me, probably? How noble and how clever! You are also considered a smart person; but where is your mind? what does it consist of, tell me, please?.. Show me the letter!

It is written to me, not to you; I am not interested in your correspondence.

I didn’t have and don’t have any correspondence with anyone ... I won’t allow you to play yourself, Pyotr Alexandrovich ... We made a mistake, we didn’t understand each other.

Shamilov was silent.

Give me the letter, or go wherever you want right now, repeated Katerina Petrovna.

Take. Do you really think that I attach any special interest to him? Shamilov said with a sneer. And, throwing the letter on the table, he left. Katerina Petrovna began to read it with comments. “I am writing this letter to you for the last time in my life…”

Sad start!

“I am not angry with you; you forgot your vows, you forgot the relationship that I, insane, considered inseparable.

Tell me, what an inexperienced innocence! "In front of me now..."

Boring! .. Annushka! ..

The maid appeared.

Go, give the master this letter and tell him that I advise him to make a medallion for him and keep it on his chest.

The maid left and, returning, reported to the mistress:

Pyotr Aleksandrovich was ordered to say that they would take care of him without your advice.

In the evening Shamilov went to Karelin's, stayed with him until midnight and, returning home, read Vera's letter several times, sighed and tore it up. The next day he asked his wife for forgiveness all morning 7 .

As we can see, the problem of humanism is considered here from the position of relations between people, the responsibility of each for his actions. And the hero is a man of his time, of his era. And he is what society has made him. And this point of view echoes the position of S. Zweig in the novel "Impatience of the Heart".

7 A.F. Pisemsky "The Rich Groom", text according to ed. Fiction, Moscow 1955, p. 203

3. The problem of humanism in S. Zweig's novel "Impatience of the Heart"

The well-known Austrian novelist Franz Werfel very correctly pointed out the organic connection of Zweig's worldview with the ideology of bourgeois liberalism in the article "The Death of Stefan Zweig", accurately describing the social environment from which Zweig emerged - a man and an artist. "This was the world of liberal optimism, which believed with superstitious naivete in the self-sustaining value of man, and in essence - in the self-sustaining value of a tiny educated layer of the bourgeoisie, in his sacred rights, the eternity of his existence, in his straightforward progress. The established order of things seemed to him protected and protected by a system of a thousand precautions. This humanistic optimism was the religion of Stefan Zweig, and he inherited the illusions of security from his ancestors. He was a man devoted with childish self-forgetfulness to the religion of humanity, in the shadow of which he grew up. He was also aware of the abysses of life, he approached them as artist and psychologist.But above him shone the cloudless sky of his youth, which he worshiped - the sky of literature, art, the only sky that liberal optimism appreciated and knew. Obviously, the darkening of this spiritual sky was for Zweig a blow that he could not bear. .."

Already at the beginning of the artist’s career, Zweig’s humanism acquired contemplative traits, and criticism of bourgeois reality took on a conditional, abstract form, since Zweig did not speak out against specific and quite visible ulcers and diseases of capitalist society, but against “eternal” Evil in the name of “eternal” Justice .

The thirties for Zweig were years of severe spiritual crisis, inner turmoil and growing loneliness. However, the pressure of life pushed the writer to search for a solution to the ideological crisis and forced him to reconsider the ideas that underlay his humanistic principles.

Written in 1939, his first and only novel, Impatience of the Heart, also did not resolve the doubts that tormented the writer, although it contained an attempt by Zweig to rethink the issue of human life duty.

The action of the novel is played out in a small provincial town of the former Austria-Hungary on the eve of the First World War. His hero, a young lieutenant Hofmiller, meets the daughter of a local rich man, Kekesfalva, who falls in love with him. Edith Kekesfalva is ill: her legs are paralyzed. Hofmiller is an honest man, he treats her with friendly participation and only out of compassion pretends to share her feelings. Not finding the courage to directly tell Edith that he does not love her, Hoffmiller gradually becomes confused, agrees to marry her, but after a decisive explanation, he flees the city. Abandoned by him, Edith commits suicide, and Hoffmiller, not wanting it at all, essentially becomes her murderer. This is the plot of the novel. Its philosophical meaning is revealed in Zweig's discussion of two types of compassion. One - cowardly, based on simple pity for the misfortunes of one's neighbor, Zweig calls "impatience of the heart." It hides the instinctive desire of a person to protect his peace and well-being and to brush aside real help to the suffering and suffering. The other is courageous, open compassion, not afraid of the truth of life, whatever it may be, and setting as its goal the provision of real help to a person. Zweig, denying with his novel the futility of the sentimental "impatience of the heart", tries to overcome the contemplativeness of his humanism and give it an effective character. But the writer's misfortune was that he did not reconsider the fundamental foundations of his worldview and turned to an individual person, not wanting or being able to understand that true humanism requires not only the moral re-education of a person, but a radical change in the conditions of his existence, which will be the result of a collective action. and creativity of the masses.

Despite the fact that the main plot of the novel "Impatience of the Heart" is based on a personal, private drama, as if taken out of the sphere of generally significant and important social conflicts, it was chosen by the writer in order to determine what a person's social behavior should be 7 8.

The meaning of the tragedy was interpreted by Dr. Condor, who explained to Hoffmiller the nature of his behavior towards Edith: “There are two kinds of compassion. One faint-hearted and sentimental, it is, in essence, nothing but the impatience of the heart, in a hurry to get rid of the painful feeling at the sight of someone else's misfortune; it is not compassion, but only an instinctive desire to protect one's peace from the suffering of one's neighbor. But there is another compassion true, which requires action, not sentiment, it knows what it wants, and is determined, suffering and compassionate, to do everything that is in human strength, and even beyond them” 8 9. And the hero himself reassures himself: “What was the significance of one murder, one personal guilt in comparison with thousands of murders, with a world war, with massive destruction and annihilation of human lives, the most monstrous of all that history has known?” 9 10

After reading the novel, we can conclude that the norm of personal and social behavior of a person should be effective compassion, requiring practical actions from a person. The conclusion is very important, bringing Zweig closer to Gorky's understanding of humanism. True humanism requires not only the moral activity of a person, but also a radical change in the conditions of his existence, which is possible as a result of the social activity of people, their participation in historical creativity.

4. The problem of humanism in the works of V. Bykov (on the example of the story "Obelisk")

The stories of Vasily Bykov can be defined as heroic and psychological. In all his works, he portrays the war as a terrible national tragedy. But the war in Bykov's stories is not only a tragedy, but also a test of the spiritual qualities of a person, because in the most intense periods of the war, all the deep recesses of the human soul were revealed. The heroes of V. Bykov are full of consciousness of moral responsibility to the people for their actions. And often the problem of heroism is solved in Bykov's stories as a moral and ethical one. Heroism and humanism are seen as a whole. Consider this on the example of the story "Obelisk".

The story "Obelisk" was first published in 1972 and immediately caused a flood of letters, which led to a discussion that unfolded in the press. It was about the moral side of the act of the hero of the story Ales Morozov; one of the participants in the discussion regarded it as a feat, others as a rash decision. The discussion made it possible to penetrate into the very essence of heroism as an ideological and moral concept, made it possible to comprehend the variety of manifestations of the heroic not only during the war years, but also in peacetime.

The story is permeated with the atmosphere of reflection characteristic of Bykov. The author is strict with himself and his generation, because the feat of the war period for him is the main measure of civic value and modern man.

At first glance, the teacher Ales Ivanovich Moroz did not accomplish the feat. During the war, he did not kill a single fascist. He worked under the invaders, taught, as before the war, children at school. But this is only at first glance. The teacher appeared to the Nazis when they arrested five of his students and demanded his arrival. Therein lies the achievement. True, in the story itself the author does not give an unambiguous answer to this question. He simply introduces two political positions: Ksendzov and Tkachuk. Ksendzov is just convinced that there was no feat, that the teacher Moroz is not a hero, and, therefore, in vain his student Pavel Miklashevich, who miraculously escaped in those days of arrests and executions, spent almost the rest of his life ensuring that the name of Moroz was imprinted on an obelisk over the names of the five dead disciples.

The dispute between Ksendzov and the former partisan commissar Tkachuk flared up on the day of the funeral of Miklashevich, who, like Moroz, taught in a rural school and by this alone proved his loyalty to the memory of Ales Ivanovich.

People like Ksendzov have enough reasonable arguments against Moroz: after all, he himself, it turns out, went to the German commandant's office and managed to open a school. But Commissar Tkachuk knows more: he has delved into the moral side of Frost's act. “We will not teach they will fool” 10 11 - this is the principle that is clear to the teacher, which is clear to Tkachuk, who was sent from the partisan detachment to listen to Moroz's explanations. Both of them learned the truth: the struggle for the souls of teenagers continues during the occupation.

Frost fought this teacher until his very last hour. He understood that the promise of the Nazis to release the guys who had sabotaged the road if their teacher appeared was a lie. But he had no doubts about something else: if he did not appear, the enemies would use this fact against him, discredit everything he taught the children.

And he went to certain death. He knew that everyone would be executed both him and the guys. And such was the moral strength of his feat that Pavlik Miklashevich, the only survivor of these guys, carried the ideas of his teacher through all life's trials. Having become a teacher, he passed Morozov's "sourdough" to his students. Tkachuk, having learned that one of them was Vitka, had recently helped to catch a bandit, remarked with satisfaction: “I knew it. Miklashevich knew how to teach. Still that leaven, you can see right away ”11 12.

The story outlines the paths of three generations: Moroz, Miklashevich, Vitka. Each of them worthily accomplishes his heroic path, not always clearly visible, not always recognized by everyone.

The writer makes one think about the meaning of heroism and a feat that is not like an ordinary one, helps to understand the moral origins of a heroic deed. Before Moroz, when he went from the partisan detachment to the fascist commandant's office, before Miklashevich, when he sought the rehabilitation of his teacher, before Vitka, when he rushed to defend the girl, there was a choice. The possibility of a formal justification did not suit them. Each of them acted according to the judgment of his own conscience. A man like Ksendzov would most likely prefer to retire.

The dispute that takes place in the story "Obelisk" helps to understand the continuity of heroism, selflessness, true kindness. Describing the general patterns of characters created by V. Bykov, L. Ivanova writes that the hero of his stories "... even in desperate circumstances ... remains a person for whom the most sacred is not to go against his conscience, which dictates the moral maximalism of the actions that he commits" 12 13.

Conclusion

By the act of his Moroz V. Bykov that the law of conscience is always in force. This law has its own strict claims and its own range of duties. And if a person faced with a choice voluntarily seeks to fulfill what he himself considers an internal duty, he does not care about generally accepted ideas. And the last words of S. Zweig's novel sound like a sentence: "... no guilt can be forgotten as long as conscience remembers it." 13 14 It is this position, in my opinion, that unites the works of A. Pisemsky, V. Bykov and S. Zweig, written in different social conditions, about people who are completely different in social and moral terms.

The dispute that takes place in the story "Obelisk" helps to understand the essence of heroism, selflessness, true kindness, and therefore true humanism. The problems of the clash of good and evil, indifference and humanism are always relevant, and it seems to me that the more complex the moral situation, the stronger the interest in it. Of course, these problems cannot be solved by one work, or even by the entire literature as a whole. Each time is a personal matter. But maybe it will be easier for people to make a choice when they have a moral guide.

Bibliography

Big Dictionary of Foreign Words: - M.: -UNVES, 1999.
Bykov, V. V. Obelisk. Sotnikov; Novels / Foreword by I. Dedkov. M.: Det. lit., 1988.
Zatonsky, D. Artistic landmarks XX century. M.: Soviet writer, 1988
Ivanova, L. V. Modern Soviet prose about the Great Patriotic War. M., 1979.
Lazarev, L. I. Vasil Bykov: Essay on creativity. M.: Khudozh. lit., 1979
Ozhegov, S. I. Dictionary of the Russian language: Ok. 53,000 words/s. I. Ozhegov; Under total Ed. Prof. M. I. Skvortsova. 24th ed., Rev. M.: LLC Publishing House ONYX 21st Century: LLC Publishing House World and Education, 2003.
Plekhanov, S. N. Pisemsky. M.: Mol. Guards, 1987. (Life of remarkable people. Ser. biogr.; Issue 4 (666)).
Soviet Encyclopedic Dictionary / Ch. ed. A. M. Prokhorov. 4th ed. M.: Soviet Encyclopedia, 1989.
Philosophical encyclopedic dictionary. / Ed. E.F. Gubsky, G.V. Korableva, V.A. Lutchenko. M.: INFRA-M, 2000.
Zweig, Stefan. Impatience of the Heart: Novels; Novels. Per. with him. Kemerovo kN. publishing house, 1992
Zweig, Stefan. Collected works in 7 volumes. Volume 1, Foreword by B. Suchkov, - M .: Ed. Pravda, 1963.
Shagalov, A. A. Vasil Bykov. War stories. M.: Khudozh. lit., 1989.
Literature A.F. Pisemsky "The Rich Bridegroom" / the text is printed according to the publication of fiction, Moscow, 1955.

2 Ozhegov S.I. Dictionary of the Russian language: Ok. 53,000 words/s. I. Ozhegov; Under total Ed. Prof. M. I. Skvortsova. 24th ed., Rev. M.: LLC Publishing House ONYX 21st Century: LLC Publishing House Mir and Education, 2003. p. 146

3 Big Dictionary of Foreign Words: - M.: -UNVES, 1999. p. 186

4 Soviet Encyclopedic Dictionary / Ch. ed. A. M. Prokhorov. 4th ed. M.: Soviet Encyclopedia, 1989. p. 353

5 Philosophical encyclopedic dictionary. / Ed. E.F. Gubsky, G.V. Korableva, V.A. Lutchenko. M.: INFRA-M, 2000. p. 119

6 Plekhanov, S. N. Pisemsky. M.: Mol. Guard, 1987. (Life of remarkable people. Ser. biogr.; Issue 4. 0p. 117

7 8 Stefan Zweig. Collected works in 7 volumes. Volume 1, Foreword by B. Suchkov, - M .: Ed. Pravda, 1963. p. 49

8 9 Stefan Zweig. Impatience of the Heart: Novels; Novels. Per. with him. Kemerovo kN. publishing house, 1992. p.3165

9 10 Ibid., p.314

10 11 Bykov V.V. Obelisk. Sotnikov; Novels / Foreword by I. Dedkov. M.: Det. Lit., 1988. p.48.

11 12 Ibid., p.53

12 13 Ivanova L. V. Modern Soviet prose about the Great Patriotic War. M., 1979, p.33.

13 14 Stefan Zweig. Impatience of the Heart: Novels; Novels. Per. with him. Kemerovo kN. publishing house, 1992. - from 316

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Problems of Humanism in Civil War Literature

(A. Fadeev, I. Babel, B. Lavrenev, A. Tolstoy)

Questions of humanism - respect for man - have interested people for a long time, since they directly concerned every living person on earth. These issues were raised especially sharply in extreme situations for mankind, and above all during the civil war, when a grandiose clash of two ideologies brought human life to the brink of death, not to mention such “little things” as the soul, which was generally in some kind of a step away from complete destruction. In the literature of that time, the problem of identifying priorities, choosing between the lives of several people and the interests of a large group of people is solved ambiguously by different authors, and in the future we will try to consider what conclusions some of them come to.

Among the most striking works about the civil war, perhaps, is the cycle of stories by Isaac Babel “Konarmiya”. And one of them expresses a seditious thought about the International: "It is eaten with gunpowder and seasoned with the best blood." This is the story of "Gedali", which is a kind of dialogue about the revolution. Along the way, it is concluded that the revolution should “shoot” precisely because of its revolutionary nature. After all, good people mixed with evil people, making a revolution and at the same time opposing it. Alexander Fadeev's story "The Rout" echoes this idea. A large place in this story is occupied by a description of events seen through the eyes of Me-chik, an intellectual who accidentally fell into a partisan detachment. Neither him nor Lyutov - the hero of Babel - the soldiers can not forgive the presence of glasses and their own convictions in their heads, as well as manuscripts and photographs of their beloved girl in a chest and other similar things. Lyutov gained the confidence of the soldiers by taking away a goose from a defenseless old woman, and lost it when he could not finish off a dying comrade, and Mechik was never trusted at all. In the description of these heroes, of course, many differences are found. I. Babel clearly sympathizes with Lyutov, if only because his hero is autobiographical, while A. Fadeev, on the contrary, tries in every possible way to denigrate the intelligentsia in the face of Mechik. He describes even his most noble motives in very pathetic words and somehow tearfully, and at the end of the story he puts the hero in such a position that the chaotic actions of the Sword take the form of outright betrayal. And all because Mechik is a humanist, and the moral principles of the partisans (or rather, their almost complete absence) cause him doubts, he is not sure of the correctness of revolutionary ideals.

One of the most serious humanistic questions dealt with in the literature on the civil war is the problem of what a detachment should do with its seriously wounded soldiers in a difficult situation: carry them, taking them with them, putting the entire detachment at risk, abandon them, leaving them to a painful death. , or finish.

In Boris Lavrenev's story "Forty-First", this question, which is raised many times in all world literature, sometimes escalating into a dispute about the painless killing of hopelessly ill patients, is decided in favor of killing a person finally and irrevocably. Less than half of the twenty-five people of Yevsyukov's detachment remained alive - the rest fell behind in the desert, and the commissar shot them with his own hand. Was this decision humane in relation to the lagging comrades? It is impossible to say exactly the total, because life is full of accidents, and everyone could die, or everything could survive. Fadeev solves similar problems in the same way, but with much greater moral torment for the heroes. And the unfortunate intellectual Mechik, having accidentally learned about the fate of the sick Frolov, who was almost his friend, about the cruel decision made, tries to prevent this. His humanistic convictions do not allow him to accept murder in this form. However, this attempt in the description of A. Fadeev looks like a shameful manifestation of cowardice. In a similar situation, the Ba-Belevsky Lyutov acts almost the same way. He cannot shoot a dying comrade, although he himself asks him about it. But his comrade fulfills the request of the wounded man without hesitation and also wants to shoot Lyutov for treason. Another Red Army soldier, Lyutov, takes pity on him and treats him to an apple. In this situation, Lyutov will be more likely to be understood than people who shoot enemies with equal ease, then their friends, and then treat the survivors with apples! However, Lyutov soon gets along with such people - in one of the stories he almost burned down the house where he spent the night, and all so that the hostess would bring him food.

Here another humanistic question arises: do the fighters of the revolution have the right to plunder? Of course, it can also be called requisition or borrowing for the benefit of the proletariat, but the essence of the matter does not change from this. Yevsyukov’s detachment takes the camels from the Kirghiz, although everyone understands that after that the Kirghiz are doomed, Levinson’s partisans take the pig from the Korean, although it is the only hope for him to live through the winter, and Babel’s horsemen carry carts with looted (or requisitioned) things, and "men with their horses are buried from our red eagles through the forests." Such actions generally cause controversy. On the one hand, the Red Army soldiers make a revolution for the benefit of the common people, on the other hand, they rob, kill, and rape the same people. Does the people need such a revolution?

Another problem that arises in relations between people is the question of whether love can take place in war. Let us recall on this occasion the story of Boris Lavrenev "Forty-first" and the story of Alexei Tolstoy "The Viper". In the first work, the heroine, a former fisherwoman, a Red Army soldier and a Bolshevik, falls in love with a captured enemy and, then finding herself in a difficult situation, kills him herself. And what was left for her? In "Viper" it's a little different. There, a noble girl twice becomes an accidental victim of the revolution and, while in the hospital, falls in love with a random Red Army soldier. The war has so disfigured her soul that it is not difficult for her to kill a person.

The civil war put people in such conditions that there can be no talk of any love. The place remains only for the most rude and bestial feelings. And if someone dares to sincere love, then everything will end tragically. The war destroyed all the usual human values, turned everything upside down. In the name of the future happiness of mankind - the humanistic ideal - such terrible crimes were committed that are in no way compatible with the principles of humanism. The question of whether the future happiness is worth such a sea of blood has not yet been resolved by mankind, but in general such a theory has many examples of what happens when the choice is made in favor of murder. And if all the brutal instincts of the crowd one fine day are released, then such a quarrel, such a war will surely be the last in the life of mankind.

Humanism in the works of Thomas More "Utopia" and Evgeny Zamyatin "We"

Introduction

The whole world is going through difficult times today. The new political and economic situation could not but affect the culture. Her relationship with the authorities has changed radically. The common core of cultural life has disappeared - a centralized management system and a unified cultural policy. Determining the paths for further cultural development became the business of the society itself and the subject of controversy. The absence of a unifying socio-cultural idea and the retreat of society from the ideas of humanism led to a deep crisis in which the culture of all mankind found itself by the beginning of the 21st century.

Humanism (from lat. humanitas - humanity, lat. humanus - humane, lat. homo - man) - a worldview, in the center of which is the idea of man as the highest value; emerged as a philosophical movement during the Renaissance.

Humanism is traditionally defined as a system of views that recognize the value of a person as a person, his right to freedom, happiness and development, and declaring the principles of equality and humanity as the norm of relations between people. Among the values of traditional culture, the most important place was occupied by the values of humanism (goodness, justice, non-covetousness, the search for truth), which was reflected in the classical literature of any country, including England.

Over the past 15 years, these values have experienced a certain crisis. Ideas of possessiveness and self-sufficiency (the cult of money) were opposed to humanism. As an ideal, people were offered a "self-mademan" - a person who made himself and did not need any external support. The ideas of justice and equality - the basis of humanism - have lost their former attractiveness and are now not even included in the program documents of most parties and governments in various countries of the world. Our society gradually began to turn into a nuclear society, when individual members of it began to withdraw within the framework of their homes and their own families.

The relevance of the topic I have chosen is due to the problem that has bothered humanity for thousands of years and worries now - the problem of philanthropy, tolerance, respect for one's neighbor, the urgent need to discuss this topic.

Through my research, I would like to show that the problem of humanism, which originated in the Renaissance, reflected both in the work of English and Russian writers, remains relevant to this day.

And to begin with, I would like to return to the origins of humanism, considering its appearance in England.

1.1 The emergence of humanism in England. The history of the development of humanism in English literature

The birth of a new historical thought dates back to the late Middle Ages, when the process of disintegration of feudal relations was actively going on in the most advanced countries of Western Europe and a new capitalist mode of production was emerging. It was a period of transition, when centralized states took shape everywhere in the form of absolute monarchies on the scale of entire countries or individual territories, the prerequisites for the formation of bourgeois nations arose, and the social struggle became extremely intensified. The bourgeoisie, which was emerging among the urban elite, was then a new, progressive stratum and acted in its ideological struggle against the ruling class of feudal lords as a representative of all the lower strata of society.

New ideas find their most striking expression in the humanistic worldview, which had a very significant impact on all areas of culture and scientific knowledge of this transition period. The new worldview was basically secular, hostile to the purely theological interpretation of the world that prevailed in the Middle Ages. He was characterized by the desire to explain all phenomena in nature and society from the point of view of reason (rationalism), to reject the blind authority of faith, which had previously so strongly constrained the development of human thought. Humanists bowed before the human person, admired her as the highest creation of nature, the bearer of reason, high feelings and virtues; humanists, as it were, opposed the human creator to the blind power of divine providence. The humanistic worldview was characterized by individualism, which at the first stage of its history, in essence, acted as an instrument of ideological protest against the estate-corporate system of feudal society, which suppressed the human personality, against church ascetic morality, which served as one of the means of this suppression. At that time, the individualism of the humanistic worldview was still moderated by the active public interests of most of its leaders, and was far from the egoism inherent in the later developed forms of the bourgeois worldview.

Finally, the humanistic worldview was characterized by an avid interest in ancient culture in all its manifestations. Humanists sought to "revive", that is, to make a role model, the work of ancient writers, scientists, philosophers, artists, classical Latin, partly forgotten in the Middle Ages. And although already from the XII century. in medieval culture, interest in the ancient heritage began to awaken, only during the period of the emergence of a humanistic worldview, in the so-called Renaissance (Renaissance), this trend became dominant.

The rationalism of the humanists was based on idealism, which largely determined their idea of the world. As representatives of the then intelligentsia, the humanists were far from the people, and often openly hostile to them. But for all that, the humanistic worldview at the time of its heyday had a pronounced progressive character, was the banner of the struggle against feudal ideology, and was imbued with a humane attitude towards people. On the basis of this new ideological trend in Western Europe, the free development of scientific knowledge, previously hampered by the dominance of theological thinking, became possible.

The revival is associated with the process of formation of secular culture, humanistic consciousness. The philosophy of the Renaissance defines:

Aspiration to the person;

Belief in his great spiritual and physical potential;

Life-affirming and optimistic character.

In the second half of the XIV century. a tendency to attach the greatest importance to the study of humanistic literature and to regard classical Latin and Greek antiquity as the only example and model for everything that concerns spiritual and cultural activity was revealed and then grew more and more during the next two centuries (culminating especially in the 15th century).

The essence of humanism lies not in the fact that it has turned to the past, but in the way in which it is known, in the relation in which it is to this past: it is the attitude to the culture of the past and to the past that clearly defines the essence of humanism. The humanists discover the classics because they separate, without mixing, their own from the Latin. It was humanism that really discovered antiquity, the same Virgil or Aristotle, although they were known in the Middle Ages, because it returned Virgil to its time and its world, and sought to explain Aristotle within the framework of the problems and within the framework of the knowledge of Athens of the 4th century BC. Humanism does not distinguish between the discovery of the ancient world and the discovery of man, because they are all the same; to discover the ancient world as such is to measure oneself with it, and to separate and relate to it. Determine the time and memory, and the direction of human creation, and earthly affairs, and responsibility. It is no coincidence that the great humanists were for the most part statesmen, active people, whose free creativity in public life was in demand by their time.

The literature of the English Renaissance developed in close connection with the literature of pan-European humanism. England later than other countries took the path of development of humanistic culture. The English humanists learned from the continental humanists. Particularly significant was the influence of Italian humanism, dating back in its rudiments to the 14th and 15th centuries. Italian literature, from Petrarch to Tasso, was, in essence, a school for the English humanists, an inexhaustible source of advanced political, philosophical and scientific ideas, the richest treasury of artistic images, plots and forms, from which all English humanists drew their ideas, from Thomas More to Bacon. and Shakespeare. Acquaintance with Italy, its culture, art and literature was one of the first and basic principles of any education in general in Renaissance England. Many British traveled to Italy to personally come into contact with the life of this advanced country of what was then Europe.

Oxford University was the first center of humanistic culture in England. From here began to spread the light of a new science and a new worldview, which fertilized the entire English culture and gave impetus to the development of humanistic literature. Here, at the university, a group of scientists appeared who fought against the ideology of the Middle Ages. These were people who had studied in Italy and had adopted there the foundations of a new philosophy and science. They were passionate admirers of antiquity. Having gone through the school of humanism in Italy, Oxford scholars did not confine themselves to popularizing the achievements of their Italian brethren. They grew up to be independent scientists.

The English humanists adopted from their Italian teachers admiration for the philosophy and poetry of the ancient world.

The activities of the first English humanists were predominantly scientific and theoretical. They developed general questions of religion, philosophy, social life and education. Early English humanism of the early 16th century found its fullest expression in the work of Thomas More.

1.2. The emergence of humanism in Russia. The history of the development of humanism in Russian literature.

Already among the first significant Russian poets of the 18th century - Lomonosov and Derzhavin - one can find nationalism combined with humanism. It is no longer Holy Russia, but Great Russia that inspires them; the national epic, the intoxication with the greatness of Russia relate wholly to the empirical existence of Russia without any historical and philosophical justification.

Derzhavin, the true "singer of Russian glory", defends the freedom and dignity of man. In poems written for the birth of the grandson of Catherine II (the future Emperor Alexander I), he exclaims:

"Be the master of your passions,

Be on the throne man."

This motif of pure humanism is increasingly becoming the crystallization core of the new ideology.

In the spiritual mobilization of the creative forces of Russia, Russian Freemasonry of the 18th and early 19th centuries played an enormous role. On the one hand, it attracted people who were looking for a counterbalance to the atheistic currents of the 18th century, and in this sense it was an expression of the religious demands of the Russian people of that time. On the other hand, Freemasonry, captivating with its idealism and noble humanistic dreams of serving humanity, was itself a phenomenon of non-church religiosity, free from any church authority. Capturing significant sections of Russian society, Freemasonry undoubtedly raised creative movements in the soul, was a school of humanism, and at the same time awakened intellectual interests.

At the heart of this humanism was a reaction against the one-sided intellectualism of the age. The favorite formula here was the idea that "enlightenment without a moral ideal carries poison in itself." In Russian humanism associated with Freemasonry, moral motives played an essential role.

All the main features of the future "advanced" intelligentsia were also formed - and in the first place here was the consciousness of the duty to serve society, in general, practical idealism. It was the path of ideological life and active service to the ideal.

2.1. Humanism in the works "Utopia" by Thomas More and "We" by Evgeny Zamyatin.

Thomas More in his work "Utopia" speaks of universal equality. But is there a place for humanism in this equality?

What is a utopia?

“Utopia - (from the Greek u - no and topos - a place - that is, a place that does not exist; according to another version, from eu - good and topos - a place, that is, a blessed country), an image of an ideal social system, devoid of scientific justification; genre of science fiction; the designation of all works containing unrealistic plans for social transformations. (“Explanatory Dictionary of the Living Great Russian Language” by V. Dahl)

A similar term arose thanks to Thomas More himself.

Simply put, a utopia is a fictional picture of an ideal life arrangement.

Thomas More lived at the beginning of a new time (1478-1535), when a wave of humanism and the Renaissance swept over all of Europe. Most of More's literary and political works are already of historical interest to us. Only "Utopia" (published in 1516) has retained its significance for our time - not only as a talented novel, but also as a work of socialist thought brilliant in its design.

The book was written in the then popular genre of "traveler's story". Allegedly, a certain navigator Raphael Gitlodey visited the unknown island of Utopia, whose social structure impressed him so much that he tells others about it.

Knowing well the social and moral life of his homeland, the English humanist, Thomas More, was imbued with sympathy for the misfortunes of her masses. These moods of his were reflected in the famous work with a long title in the spirit of that time - "A very useful, as well as entertaining, truly golden book about the best structure of the state and about the new island of Utopia ...". This work instantly gained great popularity in humanistic circles, which did not prevent Soviet researchers from calling More almost the first communist.

The humanistic outlook of the author of Utopia led him to conclusions of great social acuteness and significance, especially in the first part of this work. The author's perspicacity was by no means limited to ascertaining a terrible picture of social disasters, emphasizing at the very end of his work that, with careful observation of the life of not only England, but also "all states", they represent "nothing but some conspiracy of the rich, under the pretext and under in the name of the state thinking about their own benefits.

Already these deep statements prompted More the main direction of projects and dreams in the second part of Utopia. Numerous researchers of this work stated not only direct, but also indirect references to the texts and ideas of the Bible (primarily the Gospels), especially those of ancient and early Christian authors. Of all the works that had the greatest impact on More, Plato's "State" stands out. Many humanists saw in "Utopia" a long-awaited rival of this greatest creation of political thought, a work that had existed by that time for almost two millennia.

In line with humanistic quests that creatively synthesized the ideological heritage of antiquity and the Middle Ages and boldly rationalistically compared political and ethnic theories with the social development of that era, Mora's Utopia arises, reflecting and originally comprehending the entire depth of the socio-political conflicts of the era of the decomposition of feudalism and the initial accumulation of capital.

After reading More's book, you are very surprised at how much the idea of \u200b\u200bwhat is good for a person and what is bad has changed since More's time. To the ordinary citizen of the 21st century, More's book, which laid the foundation for a whole "genre of utopias", does not at all seem to be a model of an ideal state. Rather, the opposite is true. I really would not want to live in the society described by More. Euthanasia for the sick and decrepit, forced labor service, according to which you must work as a farmer for at least 2 years, and after that you can be sent to the fields during the harvest. "All men and women have one common occupation - agriculture, from which no one is spared." But on the other hand, Utopians work strictly 6 hours a day, and slaves do all the dirty, hard and dangerous work. The mention of slavery makes one wonder if this work is so utopian? Are the inhabitants so equal in it?

Ideas about universal equality are slightly exaggerated. However, the slaves in Utopia do not work for the good of the master, but for the whole society as a whole (by the way, the same thing happened under Stalin, when millions of prisoners worked for free for the good of the Motherland). To become a slave, one must commit a serious crime (including treason or debauchery). Slaves are engaged in hard physical work until the end of their days, but in the case of diligent work they can even be pardoned.

Mora's utopia is not even a state in the usual sense of the word, but a human anthill. You will live in standard houses, and after ten years, you will change housing with other families by lot. This is not even a house, but rather a hostel in which many families live - small primary cells of local self-government, headed by elected leaders, siphogrants or philarchs. Naturally, a common household is conducted, they eat together, all matters are decided jointly. There are severe restrictions on freedom of movement, in the event of repeated unauthorized absences you will be punished - by making you a slave.

The idea of the Iron Curtain is also implemented in Utopia: it lives in complete isolation from the outside world.

The attitude towards parasites is very strict here - every citizen either works on the land or must master a certain craft (moreover, a useful craft). Only the chosen ones who have shown special abilities are exempted from physical labor and can become scientists or philosophers. Everyone wears the same, the simplest, clothes made of coarse cloth, and, while doing business, a person takes off his clothes so as not to wear them out, and puts on rough skins or skins. There are no frills, everything is just the essentials. Everyone shares the food equally, and all the surplus is given to others, and the best products are transferred to hospitals. There is no money, and the wealth accumulated by the state is kept in the form of debt obligations in other countries. The same reserves of gold and silver that are in Utopia itself are used to make chamber pots, slop tubs, and also to create shameful chains and hoops that are hung on criminals as punishment. All this, according to More, should destroy the citizens' craving for money-grubbing.

It seems to me that the island described by More is some kind of frenzied concept of collective farms.

The prudence and practicality of the author's view are striking. In many ways, he approaches social relations in the society he invented as an engineer who creates the most efficient mechanism. For example, the fact that utopians prefer not to fight, but to bribe their opponents. Or, for example, the custom when people choosing a mate for marriage are required to consider him or her naked.

Any progress in the life of Utopia does not make sense. There are no factors in society that force science and technology to develop, to change attitudes towards certain things. Life, as it is, suits citizens and some kind of deviation is simply not needed.

Utopia society is limited on all sides. There is practically no freedom in anything. The power of equals over equals is not equality. There can be no state in which there is no power - otherwise it is anarchy. Well, since there is power, there can no longer be equality. The person who controls the lives of others is always in

privileged position.

Communism is literally built on the island: from each according to his ability, to each according to his needs. Everyone is obliged to work, being engaged in agriculture and handicrafts. The family is the basic unit of society. Its work is controlled by the state, and what is produced is donated to a common piggy bank. The family is considered a social workshop, and not necessarily based on consanguinity. If children don't like their parents' craft, they can move to another family. It is easy to imagine what kind of unrest this will result in in practice.

Utopians live boring and monotonous. Their whole life is regulated from the very beginning. Lunch, however, is allowed not only in the public dining room, but also in the family. Education is open to all and is based on a combination of theory and practical work. That is, children are given a standard set of knowledge, and at the same time they are taught to work.

More was especially praised by social theorists for the absence of private property on Utopia. In More's own words, "Wherever there is private property, where everything is measured in money, it is hardly ever possible for the state to be governed justly or happily." And in general, "for public welfare there is only one way - to declare equality in everything."

Utopians strongly condemn the war. But even here this principle is not observed to the end. Naturally, Utopians fight when they defend their borders. But they are at war

also in the case “when some people are pitied, oppressed

tyranny." In addition, "Utopians consider the most just

cause of war, when some people do not use their own land, but own it, as it were, in vain and in vain. After examining these reasons for the war, we can conclude that the Utopians must fight constantly until they build communism and "peace in the world." Because there is always a reason. Moreover, “Utopia”, in fact, should be an eternal aggressor, because if rational, not ideological states wage war when it is beneficial for them, then utopians always, if there are reasons for it. After all, they cannot remain indifferent for ideological reasons.

All these facts in one way or another suggest the thought: was Utopia a utopia in the full sense of the word? Was it the ideal system to which one would like to aspire?

On this note, I would like to turn to the work of E. Zamyatin “We”.

It should be noted that Evgeny Ivanovich Zamyatin (1884-1937), who is a rebel by nature and outlook, was not a contemporary of Thomas More, but caught the time of the creation of the USSR. The author is almost unknown to a wide range of Russian readers, since the works written by him back in the 1920s were published only in the late 1980s. The writer spent the last years of his life in France, where he died in 1937, but he never considered himself an emigrant - he lived in Paris with a Soviet passport.

The work of E. Zamyatin is extremely diverse. He wrote a large number of stories and novels, among which the anti-utopia "We" occupies a special place. Dystopia is a genre that is also called negative utopia. This image of such a possible future, which frightens the writer, makes him worried about the fate of mankind, for the soul of an individual, a future in which the problem of humanism and freedom is acute.

The novel “We” was created shortly after the author returned from England to revolutionary Russia in 1920 (according to some reports, work on the text continued into 1921). In 1929, the novel was used for massive criticism of E. Zamyatin, and the author was forced to defend himself, justify himself, explain himself, since the novel was regarded as his political mistake and "a manifestation of wrecking the interests of Soviet literature." After another study at the next meeting of the writers' community, E. Zamyatin announced his withdrawal from the All-Russian Union of Writers. The discussion of Zamyatin's "case" was a signal for a toughening of the party's policy in the field of literature: the year was 1929 - the year of the Great Turning Point, the onset of Stalinism. It became meaningless and impossible for Zamyatin to work as a writer in Russia, and, with the permission of the government, he went abroad in 1931.

E. Zamyatin creates the novel “We” in the form of diary entries of one of the “lucky ones”. The city-state of the future is filled with bright rays of the gentle sun. Universal equality is repeatedly confirmed by the hero-narrator himself. He derives a mathematical formula, proving to himself and to us, the readers, that “freedom and crime are as inseparably linked as motion and speed...”. He sarcastically sees happiness in the restriction of freedom.

The narrative is a note-summary of the builder of the spacecraft (in our time he would be called the chief designer). He talks about that period of his life, which he himself later defines as an illness. Each entry (there are 40 of them in the novel) has its own title, consisting of several sentences. It is interesting to see that usually the first sentences indicate the micro-theme of the chapter, and the last gives an outlet for its idea: “The bell. Mirror Sea. I burn forever”, “Yellow. 2D shadow. Incurable soul”, “Author's duty. Ice swells. The hardest love.

What alerts the reader right away? - not "I think", but "we think". The great scientist, a talented engineer, does not realize himself as a person, does not think about the fact that he does not have his own name and, like the rest of the inhabitants of the Great State, he wears a “number” - D-503. “No one is 'one', but 'one of'. Looking ahead, we can say that in the most bitter moment for him, he will think about his mother: for her, he would not be the Builder of the Integral, number D-503, but would be "a simple human piece - a piece of herself."

The world of the United State, of course, is something strictly rationalized, geometrically ordered, mathematically verified, with the dominant aesthetics of cubism: rectangular glass boxes of houses where people-numbers live (“divine parallelepipeds of transparent dwellings”), straight overlooked streets, squares (“Square Cuba. Sixty-six powerful concentric circles: stands. And sixty-six rows: quiet lamps of faces ... ". People in this geometrized world are an integral part of it, they bear the stamp of this world: "Round, smooth balls of heads floated past - and turned around." Sterile clear planes of glass make the world of the United State even more lifeless, cold, unreal. The architecture is strictly functional, devoid of the slightest embellishment, "unnecessities", and this is a parody of the aesthetic utopias of the futurists of the early twentieth century, where glass and concrete were sung as new building materials of the technical future.

The inhabitants of the United State are so devoid of individuality that they differ only by index numbers. All life in the One State is based on mathematical, rational foundations: addition, subtraction, division, multiplication. Everyone is a happy arithmetic mean, impersonal, devoid of individuality. The appearance of geniuses is impossible, creative inspiration is perceived as an unknown kind of epilepsy.

This or that number (resident of the United State) does not have any value in the eyes of others and is easily replaceable. Thus, the death of several "neglected" builders of the "Integral" who died while testing the ship, the purpose of which was to "integrate" the universe, is perceived indifferently by the numbers.

Individual numbers that have shown a tendency to independent thinking are carried out by the Great Operation to remove fantasy, which kills the ability to think. The question mark - this is evidence of doubt - does not exist in the United State, but in abundance, of course, the exclamation mark.

Not only the state regards any personal manifestation as a crime, but the numbers do not feel the need to be a person, a human individual with their own unique world.

The protagonist of the novel, D-503, cites the story of the "three scapegoats" well known to every schoolchild in the United State. This story is about how three numbers, in the form of experience, were released from work for a month. However, the unfortunate returned to their workplace and spent hours doing those movements that at a certain time of the day were already the need of their body (sawed, planed the air, etc.). On the tenth day, unable to stand it, they joined hands and entered the water to the sounds of the march, sinking deeper and deeper until the water stopped their torment. For the numbers, the guiding hand of the Benefactor, complete submission to the control of the custodians-spies, has become a need:

“It's so nice to feel someone's keen eye, lovingly protecting from the slightest mistake, from the slightest wrong step. Let it sound a little sentimental, but the same analogy comes to my mind again: the guardian angels that the ancients dreamed of. How much of what they only dreamed of materialized in our lives ... "

On the one hand, the human personality realizes that he is equal to the whole world, and on the other hand, powerful dehumanizing factors appear and increase, first of all, technological civilization, which introduces a mechanistic, hostile principle to man, since the means of influencing a technical civilization on a person, the means of manipulating his consciousness become ever more powerful, global.

One of the most important questions that the author tries to solve is the question of freedom of choice and freedom in general.

Both More and Zamyatin have forced equality. People cannot differ from their own kind in any way.

Modern researchers determine that the main difference between dystopia and utopia is that “utopians are looking for ways to create an ideal world based on the synthesis of the postulates of goodness, justice, happiness and prosperity, wealth and harmony. And dystopians seek to understand how the human person would feel in this exemplary atmosphere.

It is quite obvious that not only equality of rights and opportunities is expressed, but also forced material equality. And all this is combined with total control and restriction of freedoms. This control is needed to maintain material equality: people are not allowed to stand out, do more, surpass their own kind (thus becoming unequal). But this is the natural desire of everyone.

No social utopia talks about specific people. Everywhere the masses or individual social groups are considered. The individual is nothing in these works. “One is zero, one is nonsense!” The problem with utopian socialists is that they think about the people as a whole, and not about specific people. As a result, complete equality is realized, but this is the equality of unfortunate people.

Is it possible for people to be happy in a utopia? Happiness from what? From victories? So they are done by everyone equally. Everyone is involved in it and, at the same time, no one. From lack of exploitation? Thus, in a utopia, it is replaced by a public one.

exploitation: a person is forced to work all his life, but not for a capitalist and

on themselves, but on society. Moreover, this social exploitation is even more terrible, because

How does one have no way out? If, working for a capitalist, you can quit, then it is impossible to hide from society. And move somewhere

forbidden.

It is difficult to name at least one freedom that is respected in Utopia. There is no freedom to move, no freedom to choose how to live. A person driven into a corner by society without the right to choose is deeply unhappy. He has no hope for change. He feels like a slave locked in a cage. People cannot live in a cage, either material or social. Claustrophobia sets in, they want change. But this is not feasible. The society of utopians is a society of deeply unhappy, depressed people. People with depressed consciousness and lack of willpower.

Therefore, it should be recognized that the model of the development of society, proposed to us by Thomas More, seemed ideal only in the 16th and 17th centuries. In the future, with increasing attention to the individual, they lost all sense of realization, because if we build a society of the future, then it should be a society of pronounced individuals, a society of strong personalities, and not mediocrities.

Considering the novel “We”, first of all, it is necessary to indicate that it is closely connected with Soviet history, the history of Soviet literature. The ideas of streamlining life were characteristic of all the literature of the first years of Soviet power. In our computerized, robotic era, when the “average” person becomes an appendage to the machine, is only able to press buttons, ceasing to be a creator, a thinker, the novel is becoming more and more relevant.

E. Zamyatin himself noted his novel as a signal of danger threatening man and humanity from the hypertrophied power of machines and the power of the state - it doesn’t matter which one.

In my opinion, with his novel, E. Zamyatin affirms the idea that the right to choose is always inseparable from a person. The refraction of "I" into "we" cannot be natural. If a person succumbs to the influence of an inhumane totalitarian system, then he ceases to be a person. It is impossible to build the world only according to reason, forgetting that a person has a soul. The machine world should not exist without the world, the humane world.

Ideologically, the devices of the Unified State of Zamyatin and Mora's Utopia are very similar. Although there are no mechanisms in Mora's work, the rights and freedoms of people are also squeezed by the vise of certainty and predetermination.

Conclusion

In his book, Thomas More tried to find the features that an ideal society should have. Reflections on the best state system took place against the backdrop of cruel morals, inequality and social contradictions in Europe in the 16th-17th centuries.

Yevgeny Zamyatin wrote about what he saw with his own eyes. At the same time, the thoughts of More and Zamyatin for the most part are only hypotheses, a subjective vision of the world.

More's ideas were certainly progressive for their time, but they did not take into account one important detail, without which Utopia is a society without a future. Utopian socialists did not take into account the psychology of people. The fact is that any Utopia, by making people compulsorily equal, denies the possibility of making them happy. After all, a happy person is someone who feels better in something, superior in something to others. He can be richer, smarter, prettier, kinder. Utopians, on the other hand, deny any possibility for such a person to stand out. He must dress like everyone else, study like everyone else, have exactly as much property as everyone else. But after all, a person by nature strives for the best for himself. Utopian socialists proposed to punish any deviation from the norm set by the state, while simultaneously trying to change the mentality of a person. Make him an unambitious, obedient robot, a cog in the system.

Zamyatin's anti-utopia, in turn, shows what can happen if this “ideal” of society, proposed by utopians, is achieved.

But it is impossible to completely isolate people from the outside world. There will always be those who, at least out of the corner of their eye, will know the joy of freedom. And it will no longer be possible to drive such people into the framework of totalitarian suppression of individuality. And in the end, it is precisely such people, who have known the joy of doing what they want, who will bring down the entire system, the entire political system, which happened in our country in the early 90s.

What kind of society can rightfully be called ideal, given the achievements of modern sociological thought? Undoubtedly, it will be a society of complete equality. But equality in rights and opportunities. And it will be a society of complete freedom. Freedom of thought and speech, action and movement. Closest to the described ideal is modern Western society. It has many disadvantages, but it makes people happy.

If society is really ideal, how can there be no freedom in it? ..

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