The problem of the relationship between Pechorin's personality and society. The problem of man and society in Russian literature of the 19th century

The action of the novel takes place around the 1840s of the XIX century, during the years of the Caucasian War. This can be said quite accurately, since the very title of the novel "A Hero of Our Time" clearly indicates that in a collective way the author, by the way, collected the vices of his contemporaries.

So what do we know about the society of that time?

The time of the novel coincides with the era of the reign of Emperor Nicholas I, who became famous for his protective and conservative views. Having marked the beginning of his reign by suppressing the speeches of the Decembrists, the emperor led all subsequent policies to strengthen the old order.

This is how the historian V.O. Klyuchevsky: “The emperor set himself the task of not changing anything, not introducing anything new in the foundations, but only maintaining the existing order, filling in the gaps, repairing the dilapidated state of affairs with the help of practical legislation, and doing all this without any participation of society, even with the suppression of social independence, only government means."

The 40s of the 19th century was a time of ossification of public life. Educated people of that time, to whom both Lermontov himself and Pechorin undoubtedly belonged, are the descendants of people who visited Europe during the foreign campaign of the Russian army in 1813, who saw with their own eyes the grandiose transformations that took place in Europe at that time. But all hopes for a change for the better died on December 26 during the suppression of the Decembrists' speech in Senate Square.

Young nobles, due to their youth, possessed of unbridled energy, and due to their origin, free time and education, often had no practical opportunity to realize themselves otherwise than through the satisfaction of their own passions. Society, due to the internal policy of the state, was locked in the already tight framework of the autocracy. This was obvious to the previous generation, the generation of the "victors of Napoleon", inspired not only by a military victory, but also by a fresh hitherto unimaginable idea of ​​​​social order in the works of Rousseau, Montesquieu, Voltaire, etc. These were people of a new era who sincerely wanted to serve the new Russia. However, instead, total stagnation set in, the “suffocating atmosphere” of the Nikolaev era, which stopped Russia for 30 years.

The decline of Russian public life during the time of Nicholas I was caused by total censorship and thoughtless preservation of the old. The author collected the moral and moral degeneration of the nobility, who did not have the possibility of self-realization in creation, in the image of the hero of our time - Pechorin. Grigory Aleksandrovich, by his inclinations, a capable person, instead of creating, exchanged his life for the elimination of passions, in the end, not seeing any satisfaction or benefit in this. Through the whole novel, there is a sense of the meaninglessness of existence, uselessness, the impossibility of doing something really important. He is looking for meaning, everything quickly gets boring for him, he does not see anything really important in his own existence. For this reason, the hero is not afraid of death. He plays with her, plays with other people's feelings. Because of this inner emptiness, the hero starts from one story to another, simultaneously breaking other people's destinies. The moment after the death of Bela is indicative, when Grigory, instead of mourning, rolls with laughter in the presence of Maxim Maksimych, throwing the latter into a daze.

A wild desire to feel the taste of life leads the hero to distant Persia, where he is.

The image of Pechorin is the image of the enlightened part of Russia, which, due to objective reasons, could not realize its potential for creative purposes, for the benefit of society, throwing out energy into self-destruction, through the search for the meaning of life in the fall, allowing the previously unacceptable. The tragedy of the hero of the novel lies in senselessness and indifference. Thoughtless dashing, readiness to die for any reason - a manifestation of an unhealthy society. These qualities can be admired, but do not forget that they could only appear when one's own life has a low value for its owner.

For Russia, the stagnation of public life and thought resulted in the collapse of the Crimean War in the mid-1950s. The failed protective policy of Nicholas I was replaced by the era of the more liberal sovereign Alexander II. In place of Pechorin - the heroes of the new time, such as, for example, the central character of the story "Fathers and Sons" Yevgeny Bazarov - a revolutionary and democrat, who is also far from creation, but uses his energy not on his own vices, but on the vices of society.

Man and Society in the Literature of the Enlightenment

Enlightenment novel in England: “Robinson Crusoe” by D. Defoe.

The literature of the Enlightenment grows out of the classicism of the 17th century, inheriting its rationalism, the idea of ​​the educational function of literature, attention to the interaction of man and society. Compared with the literature of the previous century, a significant democratization of the hero takes place in enlightenment literature, which corresponds to the general direction of enlightenment thought. The hero of a literary work in the 18th century ceases to be a “hero” in the sense of possessing exceptional properties and ceases to occupy the highest levels in the social hierarchy. He remains a "hero" only in a different sense of the word - the central character of the work. The reader can identify with such a hero, put himself in his place; this hero is in no way superior to an ordinary, average person. But at first, this recognizable hero, in order to attract the reader's interest, had to act in an environment unfamiliar to the reader, in circumstances that awaken the reader's imagination. Therefore, with this “ordinary” hero in the literature of the 18th century, extraordinary adventures still occur, out of the ordinary events, because for the reader of the 18th century they justified the story of an ordinary person, they contained the amusing literary work. The hero's adventures can unfold in different spaces, close or far from his home, in familiar social conditions or in a non-European society, or even outside of society in general. But invariably, the literature of the 18th century sharpens and poses, shows close-up problems of the state and social structure, the place of the individual in society and the influence of society on the individual.

England of the 18th century became the birthplace of the enlightenment novel. Recall that the novel is a genre that arose during the transition from the Renaissance to the New Age; this young genre was ignored by classical poetics, because it had no precedent in ancient literature and resisted all norms and canons. The novel is aimed at the artistic study of contemporary reality, and English literature turned out to be particularly fertile ground for a qualitative leap in the development of the genre, which the enlightenment novel became due to several circumstances. Firstly, England is the birthplace of the Enlightenment, a country where in the 18th century real power already belonged to the bourgeoisie, and the bourgeois ideology had the deepest roots. Secondly, the emergence of the novel in England was facilitated by the special circumstances of English literature, where, over the course of the previous century and a half, aesthetic premises gradually developed in different genres, individual elements, the synthesis of which on a new ideological basis gave the novel. From the tradition of Puritan spiritual autobiography, the habit and technique of introspection, the methods of depicting the subtle movements of a person's inner world, came into the novel; from the genre of travel, which described the voyages of English sailors - the adventures of pioneers in distant lands, the reliance of the plot on adventures; finally, from English periodicals, from the essays of Addison and Style of the early 18th century, the novel learned the techniques of depicting the mores of everyday life, everyday details.

The novel, despite its popularity among all sections of readers, was for a long time considered a “low” genre, but the leading English critic of the 18th century, Samuel Johnson, a classicist in taste, was forced to admit in the second half of the century: “Works of fiction that are especially liked by the current generation, are, as a rule, those that show life in its true form, contain only such incidents that happen every day, reflect only such passions and properties that are known to everyone who deals with people.

When the well-known journalist and publicist Daniel Defoe (1660–1731), almost sixty years old, wrote Robinson Crusoe in 1719, he least of all thought that an innovative work was coming out from under his pen, the first novel in the literature of the Enlightenment. He did not expect that it was this text that descendants would prefer out of 375 works already published under his signature and earned him the honorary name of “the father of English journalism”. Literary historians believe that in fact he wrote much more, but it is not easy to identify his works, published under various pseudonyms, in a wide stream of the English press at the turn of the 17th-18th centuries. At the time of the creation of the novel, Defoe had a huge life experience behind him: he came from a lower class, in his youth he was a participant in the rebellion of the Duke of Monmouth, escaped execution, traveled around Europe and spoke six languages, knew the smiles and betrayals of Fortune. His values ​​- wealth, prosperity, the personal responsibility of a person before God and himself - are typically puritanical, bourgeois values, and Defoe's biography is a colorful, eventful biography of the bourgeois of the era of primitive accumulation. He started various enterprises all his life and said about himself: “Thirteen times I became rich and again poor.” Political and literary activity led him to a civil execution at the pillory. For one of the magazines, Defoe wrote a fake autobiography of Robinson Crusoe, the authenticity of which his readers should have believed (and believed).

The plot of the novel is based on a true story, told by Captain Woods Rogers in an account of his journey, which Defoe could read in the press. Captain Rogers told how his sailors removed from a desert island in the Atlantic Ocean a man who had spent four years and five months alone there. Alexander Selkirk, a violent mate on an English ship, quarreled with his captain and was put on the island with a gun, gunpowder, a supply of tobacco, and a Bible. When Rogers' sailors found him, he was dressed in goatskins and "looked wilder than the horned original owners of this attire." He forgot how to speak, on the way to England he hid crackers in the secluded places of the ship, and it took time for him to return to a civilized state.

Unlike the real prototype, Defoe's Crusoe has not lost his humanity in twenty-eight years on a desert island. The story of the affairs and days of Robinson is permeated with enthusiasm and optimism, the book exudes an unfading charm. Today, "Robinson Crusoe" is read primarily by children and adolescents as a fascinating adventure story, but the novel poses problems that should be discussed in terms of the history of culture and literature.

The protagonist of the novel, Robinson, an exemplary English businessman who embodies the ideology of the emerging bourgeoisie, grows in the novel to a monumental depiction of the creative, creative abilities of a person, and at the same time his portrait is historically completely specific.

Robinson, the son of a merchant from York, dreams of the sea from a young age. On the one hand, there is nothing exceptional in this - England at that time was the leading maritime power in the world, English sailors plowed all the oceans, the profession of a sailor was the most common, considered honorable. On the other hand, Robinson is drawn to the sea not by the romance of sea voyages; he does not even try to enter the ship as a sailor and study maritime affairs, but in all his voyages he prefers the role of a passenger paying the fare; Robinson confides in the traveler's unfortunate fate for a more prosaic reason: he is drawn to "the rash venture to make a fortune by scouring the world." Indeed, outside of Europe it was easy to get rich quick with some luck, and Robinson runs away from home, defying his father's admonitions. Father Robinson's speech at the beginning of the novel is a hymn to bourgeois virtues, to the "average condition":

Those who leave their homeland in pursuit of adventure, he said, are either those who have nothing to lose, or the ambitious who yearn for the highest position; embarking on enterprises that go beyond the framework of everyday life, they strive to improve their affairs and cover their name with glory; but such things are either beyond my powers, or humiliating for me; my place is the middle, that is, what can be called the highest stage of a modest existence, which, as he was convinced by many years of experience, is for us the best in the world, the most suitable for human happiness, freed from need and deprivation, physical labor and suffering falling to the lot of the lower classes, and from luxury, ambition, arrogance and envy of the upper classes. How pleasant such a life, he said, I can already judge by the fact that all those placed in other conditions envy him: even kings often complain about the bitter fate of people born for great deeds, and regret that fate did not put them between two extremes - insignificance and greatness, and the sage speaks in favor of the middle as a measure of true happiness, when he prays heaven not to send him either poverty or wealth.

However, the young Robinson does not heed the voice of prudence, goes to sea, and his first merchant enterprise - an expedition to Guinea - brings him three hundred pounds (it is characteristic how accurately he always names sums of money in the narrative); this luck turns his head and completes his “death”. Therefore, everything that happens to him in the future, Robinson considers as a punishment for filial disobedience, for not obeying the “sober arguments of the best part of his being” - reason. And he ends up on a desert island at the mouth of the Orinoco, succumbing to the temptation to “get rich sooner than circumstances allowed”: he undertakes to deliver slaves from Africa for Brazilian plantations, which will increase his fortune to three or four thousand pounds sterling. During this voyage, he ends up on a desert island after a shipwreck.

And here the central part of the novel begins, an unprecedented experiment begins, which the author puts on his hero. Robinson is a small atom of the bourgeois world, who does not think of himself outside this world and regards everything in the world as a means to achieve his goal, having already traveled three continents, purposefully following his path to wealth.

He is artificially torn out of society, placed in solitude, placed face to face with nature. In the "laboratory" conditions of a tropical uninhabited island, an experiment is being conducted on a person: how will a person torn from civilization behave, individually faced with the eternal, core problem of mankind - how to survive, how to interact with nature? And Crusoe repeats the path of humanity as a whole: he begins to work, so that work becomes the main theme of the novel.

The Enlightenment novel, for the first time in the history of literature, pays tribute to labor. In the history of civilization, work was usually perceived as a punishment, as an evil: according to the Bible, God placed the need to work on all the descendants of Adam and Eve as a punishment for original sin. In Defoe, labor appears not only as the real main content of human life, not only as a means of obtaining the necessary. Even Puritan moralists were the first to talk about labor as a worthy, great occupation, and labor is not poeticized in Defoe's novel. When Robinson finds himself on a desert island, he does not really know how to do anything, and only little by little, through failure, he learns to grow bread, weave baskets, make his own tools, clay pots, clothes, an umbrella, a boat, breed goats, etc. It has long been noted that it is more difficult for Robinson to give those crafts with which his creator was well acquainted: for example, Defoe at one time owned a tile factory, so Robinson's attempts to mold and burn pots are described in detail. Robinson himself is aware of the saving role of labor:

Even when I realized all the horror of my situation - all the hopelessness of my loneliness, my complete isolation from people, without a glimmer of hope for deliverance - even then, as soon as the opportunity opened up to stay alive, not to die of hunger, all my grief vanished like a hand : I calmed down, began to work to satisfy my urgent needs and to save my life, and if I lamented about my fate, then least of all I saw heavenly punishment in it ...

However, in the conditions of the human survival experiment started by the author, there is one concession: Robinson quickly “opens up the opportunity not to starve to death, to stay alive.” It cannot be said that all his ties with civilization have been completely cut. First, civilization operates in his habits, in his memory, in his life position; secondly, from the plot point of view, civilization sends its fruits to Robinson surprisingly timely. He would hardly have survived if he had not immediately evacuated all food supplies and tools from the wrecked ship (guns and gunpowder, knives, axes, nails and a screwdriver, sharpened, crowbar), ropes and sails, bed and dress. However, at the same time, civilization is represented on the Isle of Despair only by its technical achievements, and social contradictions do not exist for an isolated, lonely hero. It is from loneliness that he suffers the most, and the appearance of the savage Friday on the island becomes a relief.

As already mentioned, Robinson embodies the psychology of the bourgeois: it seems quite natural for him to appropriate everything and everyone for which there is no legal property right for any of the Europeans. Robinson's favorite pronoun is "mine", and he immediately makes Friday his servant: "I taught him to pronounce the word" master "and made it clear that this is my name." Robinson does not question whether he has the right to appropriate Friday for himself, to sell his friend in captivity, the boy Xuri, to trade in slaves. Other people are of interest to Robinson insofar as they are partners or the subject of his transactions, trading operations, and Robinson does not expect a different attitude towards himself. In Defoe's novel, the world of people, depicted in the story of Robinson's life before his ill-fated expedition, is in a state of Brownian motion, and the stronger its contrast with the bright, transparent world of an uninhabited island.

So, Robinson Crusoe is a new image in the gallery of great individualists, and he differs from his Renaissance predecessors by the absence of extremes, by the fact that he completely belongs to the real world. No one will call Crusoe a dreamer, like Don Quixote, or an intellectual, a philosopher, like Hamlet. His sphere is practical action, management, trade, that is, he is engaged in the same thing as the majority of mankind. His egoism is natural and natural, he is aimed at a typically bourgeois ideal - wealth. The secret of the charm of this image is in the very exceptional conditions of the educational experiment that the author made on him. For Defoe and his first readers, the interest of the novel lay precisely in the exclusivity of the hero's situation, and a detailed description of his everyday life, his daily work was justified only by a thousand miles distance from England.

Robinson's psychology is fully consistent with the simple and artless style of the novel. Its main property is credibility, complete persuasiveness. The illusion of the authenticity of what is happening is achieved by Defoe using so many small details that no one seems to have undertaken to invent. Taking an initially improbable situation, Defoe then develops it, strictly observing the limits of likelihood.

The success of "Robinson Crusoe" with the reader was such that four months later Defoe wrote "The Further Adventures of Robinson Crusoe", and in 1720 he published the third part of the novel - "Serious reflections during the life and amazing adventures of Robinson Crusoe". During the 18th century, about fifty more “new Robinsons” saw the light in various literatures, in which Defoe's idea gradually turned out to be completely inverted. In Defoe, the hero strives not to become savage, not to be simple himself, to tear the savage out of “simplicity” and nature - his followers have new Robinsons, who, under the influence of the ideas of the late Enlightenment, live one life with nature and are happy to break with an emphatically vicious society. This meaning was put into Defoe's novel by the first passionate exposer of the vices of civilization, Jean Jacques Rousseau; for Defoe, separation from society was a return to the past of mankind - for Rousseau it becomes an abstract example of the formation of man, the ideal of the future.

How do teenagers understand the laws by which modern society lives?

Text: Anna Chainikova, teacher of Russian and literature at school No. 171
Photo: proza.ru

As early as next week, graduates will test their skills in analyzing literary works. Will they be able to open the topic? Choose the right arguments? Will they meet the evaluation criteria? We'll find out very soon. In the meantime, we offer you an analysis of the fifth thematic area - "Man and Society". You still have time to take advantage of our advice.

FIPI comment:

For the topics of this direction, the view of a person as a representative of society is relevant. Society largely shapes the personality, but the personality is also able to influence the society. Topics will allow us to consider the problem of the individual and society from different angles: from the point of view of their harmonious interaction, complex confrontation or irreconcilable conflict. It is equally important to think about the conditions under which a person must obey social laws, and society must take into account the interests of each person. Literature has always shown interest in the problem of the relationship between man and society, the creative or destructive consequences of this interaction for the individual and for human civilization.

vocabulary work

Explanatory Dictionary of T. F. Efremova:
MAN - 1. A living being, unlike an animal, possessing the gift of speech, thought and the ability to produce tools and use them. 2. The carrier of any qualities, properties (usually with a definition); personality.
SOCIETY - 1. A set of people united by historically determined social forms of joint life and activity. 2. A circle of people united by a common position, origin, interests. 3. The circle of people with whom someone is in close contact; Wednesday.

Synonyms
Human: personality, individual.
Society: society, environment, environment.

Man and society are closely interconnected and cannot exist without each other. Man is a social being, he was created for society and from early childhood is in it. It is society that develops, shapes a person, and in many respects it depends on the environment and the environment what a person will become. If, for various reasons (conscious choice, chance, exile and isolation used as punishment), a person finds himself outside of society, he loses a part of himself, feels lost, experiences loneliness, and often degenerates.

The problem of interaction between the individual and society worried many writers and poets. What might these relationships be? What are they based on?

Relations can be harmonious when a person and society are in unity, they can be built on confrontation, the struggle of the individual and society, or maybe on an open irreconcilable conflict.

Often, heroes challenge society, oppose themselves to the world. In literature, this is especially common in the works of the Romantic era.

in the story "Old Woman Izergil" Maxim Gorky, telling the story of Larra, invites the reader to think about the question of whether a person can exist outside of society. The son of a proud free eagle and an earthly woman, Larra despises the laws of society and the people who invented them. The young man considers himself exceptional, does not recognize authorities and does not see the need for people: “... he, boldly looking at them, answered that there were no others like him; and if everyone honors them, he does not want to do this". Ignoring the laws of the tribe in which he found himself, Larra continues to live as he lived before, but the refusal to obey the norms of society entails exile. The elders of the tribe say to the impudent youth: “He has no place among us! Let him go where he wants”, - but this only causes the son of a proud eagle to laugh, because he is used to freedom and does not consider loneliness a punishment. But can freedom become burdensome? Yes, turning into loneliness, it will become a punishment, says Maxim Gorky. Coming up with a punishment for killing a girl, choosing from the most severe and cruel, the tribe cannot choose one that satisfies everyone. “There is a punishment. This is a terrible punishment; you won't invent something like that in a thousand years! His punishment is in himself! Let him go, let him be free", says the sage. The name Larra is symbolic: "rejected, thrown out".

Why, then, what at first aroused the laughter of Larra, “remaining free, like his father,” turned into suffering and turned out to be a real punishment? Man is a social being, therefore he cannot live outside society, Gorky claims, and Larra, although he was the son of an eagle, was still half a man. “There was so much longing in his eyes that one could poison all the people of the world with it. So, from that time on, he was left alone, free, waiting for death. And now he walks, walks everywhere ... You see, he has already become like a shadow and will be like that forever! He understands neither the speech of people, nor their actions - nothing. And he is looking for everything, walking, walking ... He has no life, and death does not smile at him. And there is no place for him among people ... That's how a man was struck for pride! Cut off from society, Larra seeks death, but does not find it. Saying “punishment to him is in himself,” the sages who comprehended the social nature of man predicted a proud young man who challenged society, a painful test of loneliness and isolation. The way Larra suffers only confirms the idea that a person cannot exist outside of society.

The hero of another legend, told by the old woman Izergil, becomes Danko, the absolute opposite of Larra. Danko does not oppose himself to society, but merges with it. At the cost of his own life, he saves desperate people, leads them out of the impenetrable forest, lighting the way with his burning heart torn from his chest. Danko accomplishes a feat not because he is waiting for gratitude and praise, but because he loves people. His act is selfless and altruistic. He exists for the sake of people and their good, and even in those moments when the people who followed him shower him with reproaches and indignation boils in his heart, Danko does not turn away from them: “He loved people and thought that maybe without him they would die”. "What will I do for people?!"- the hero exclaims, tearing a flaming heart out of his chest.
Danko is an example of nobility and great love for people. It is this romantic hero who becomes Gorky's ideal. A person, according to the writer, should live with people and for the sake of people, not withdraw into himself, not be a selfish individualist, and he can only be happy in society.

Aphorisms and sayings of famous people

• All roads lead to people. (A. de Saint-Exupery)
• Man is made for society. He is unable and does not have the courage to live alone. (W. Blackstone)
• Nature creates man, but society develops and shapes him. (V. G. Belinsky)
• Society is a set of stones that would collapse if one did not support the other. (Seneca)
• Anyone who loves loneliness is either a wild beast or the Lord God. (F. Bacon)
• Man is created to live in society; separate him from him, isolate him - his thoughts will become confused, his character will become hardened, hundreds of absurd passions will arise in his soul, extravagant ideas will sprout in his brain like wild thorns in a wasteland. (D. Diderot)
• Society is like air: it is necessary for breathing, but not enough for life. (D. Santayana)
• There is no more bitter and humiliating dependence than dependence on the will of man, on the arbitrariness of one's equals. (N. A. Berdyaev)
• Don't rely on public opinion. This is not a lighthouse, but wandering lights. (A. Morua)
• It is common for every generation to consider itself called to remake the world. (A. Camus)

What are the questions to think about?

• What is the conflict between the individual and society?
• Can the individual win in the fight against society?
• Can a person change society?
• Can a person exist outside of society?
• Can a person remain civilized outside of society?
• What happens to a person cut off from society?
• Can a person become an individual apart from society?
• Why is it important to maintain individuality?
• Should I express my opinion if it differs from the opinion of the majority?
• What is more important: personal interests or public interests?
• Is it possible to live in society and be free from it?
• What leads to the violation of social norms?
• What kind of person can be called dangerous to society?
• Is a person responsible to society for his actions?
• To what does society's indifference to man lead?
• How does society treat people who are very different from it?

Man is part of society. He exists among his own kind, is connected with them by thousands of invisible threads: personal and social. Therefore, you cannot live and not depend on those who live next to you. From birth, we become part of the world around us. Growing up, we think about our place in it. A person can be in different relations with society: harmoniously combine with it, resist it, or be such a person that influences the course of social development. Questions of the relationship between the individual and society have always been of interest to writers and poets, therefore they are reflected in fiction.

Let's turn to examples.

Let's remember the comedy of A.S. Griboyedov "Woe from Wit". The protagonist of the work, Alexander Andreevich Chatsky, is opposed to the Famus society, which he enters after a three-year journey. They have different life principles and ideals. Chatsky is ready to serve for the good of the Motherland, but does not want to serve (“I would be glad to serve, it’s sickening to serve.”), look for a warm place, only care about a career and income. And for people like Famusov, Skalozub and the like, service is an opportunity for a career, increased income, and close ties with the right people. In his monologue “Who are the judges?” Chatsky speaks sharply about serfdom and feudal lords, who do not consider ordinary people to be people, who sell, buy and exchange their slaves. It is precisely such serf-owners who are members of the Famus society. Also, the hero of the play has an uncompromising attitude to the worship of everything foreign, which was so common at that time in Russia, to the “Frenchmen from Bordeaux”, to the passion for the French language to the detriment of Russian. Chatsky is a defender of education, because he believes that books and teaching are only beneficial. And people from Famusov's society are ready to "collect all the books and burn them." The hero of Griboedov leaves Moscow, here he received only "woe from the mind." Chatsky is alone and is not yet able to resist the world of the Famusovs and the Skalozubs.

In the novel by M.Yu. Lermontov's "Hero of Our Time" also speaks of the individual and society. In the story "Princess Mary" the author talks about Pechorin and the "water society". Why do people around do not like Pechorin so much? He is smart, educated, very well versed in people, sees their strengths and weaknesses and knows how to play on it. Pechorin is a "white crow" among others. People do not like those who are in many ways better than them, more difficult, more incomprehensible. Pechorin's conflict with the "water society" ends with the duel of our hero with Grushnitsky and the death of the latter. What is poor Grushnitsky to blame? Only by the fact that he followed the lead of his friends, he agreed to meanness. But what about Pechorin? Neither the love of the princess, nor the victory over the members of the "water society" made him happier. He cannot find his place in life, he does not have a goal worth living for, so he will always be a stranger in the world around him.

In the play by A.N. Ostrovsky's "Thunderstorm" also speaks of the relationship between a person and the society in which he is located. The main character of the work, Katerina, finds herself after marriage in the "dark kingdom", where people like Kabanikha and Wild rule. It is they who set their own laws here. Bigotry, hypocrisy, the power of force and money - that's what they worship. There is nothing alive in their world. And Katerina, whom Dobrolyubov calls “a ray of light in a dark kingdom,” is cramped and hard here. She's like a bird in a cage. Her free and pure soul is torn to freedom. The heroine is trying to fight the dark world: she is looking for support from her husband, trying to find salvation in love for Boris, but all in vain. Talking about the death of Katerina, the writer emphasizes that she could not resist the surrounding society, but, as Dobrolyubov wrote, for a moment she illuminated the world of the "dark kingdom", aroused protest against it even in people like Tikhon, shook its foundations. And this is the merit of such a person as Katerina.

In M. Gorky's story "Old Woman Izergil" there is a legend about Larra. Larra is the son of a woman and an eagle. Proud, strong and brave. When he came to the “mighty tribe of people”, where his mother was from, he behaved like an equal even among the elders of the tribe, he said that he would do as he wanted. And people saw that he considers himself the first on earth and came up with the most terrible execution for him. “The punishment for him is in himself,” they said, they gave him freedom, that is, they freed (fenced off) from everyone. It turned out that this is the most terrible thing for a person - to be outside people. “This is how a man was struck for pride,” says the old woman Izergil. The author wants to say that you need to reckon with the society in which you live and respect its laws.

In conclusion, I would like to note that this topic made me think about my place in our society, about the people I live next to.

Man and society

How does society affect a person? Can one person change society? Can a person remain civilized outside of society? These questions are answered by literature, the subject of which is a person and a person in the unity of their worldview and worldview.

LITERARY ARGUMENTS

GRIBOEDOV "Woe from Wit"
So, society is all of humanity in its history, present and perspective. The unification of people in society does not depend on someone's desire. Entry into human society does not occur by application: every born person is naturally included in the life of society.

Comedy A.S. Griboyedov "Woe from Wit" played an outstanding role in the moral education of several generations of Russian people. She armed them to fight meanness and ignorance in the name of freedom and reason, in the name of the triumph of advanced ideas and genuine culture. In the image of the protagonist of the comedy Chatsky, Griboedov for the first time in Russian literature showed a new man of society in defense of freedom, humanity, mind and culture, cultivating a new morality, developing a new view of the world and human relations.The image of Chatsky - a new, intelligent, developed person - is opposed to the Famus society. All Famusov's guests are numb with delight at the sight of any visiting Frenchman from Bordeaux, copying the customs and outfits of foreign milliners and rootless visiting rogues who got rich on Russian bread. Through the mouth of Chatsky, Griboyedov, with the greatest passion, exposed this unworthy servility to a stranger and contempt for his own. A distinctive feature of Chatsky as a strong man in comparison with the prim Famus society lies in the fullness of feelings. In everything he shows true passion, he is always ardent in soul. He is hot, witty, eloquent, full of life, impatient. At the same time, Chatsky is the only open positive character in Griboyedov's comedy.

That's right: throughout our lives we interact with society, change under its influence, change it with our ideas, thoughts and deeds. Society is a complex system of interaction of its individuals with all their interests, needs and worldview. Man is unthinkable without society, just as society without man.

CONFLICT BETWEEN INDIVIDUAL AND SOCIETY

"HERO OF OUR TIME"

The conflict between a person and society appears when a strong, bright personality cannot obey the rules of society. So, Grigory Pechorin, the main mountain of the novel by M.Yu. Lermontov "A Hero of Our Time" is an outstanding personality who defies moral laws. He is the "hero" of his generation, who has absorbed his worst vices. A young officer, endowed with a sharp mind and attractive appearance, treats the people around him with disdain and boredom, they seem to him pitiful and ridiculous. He feels unworthy. In vain attempts to find himself, he brings only suffering to people who are not indifferent to him. At first glance, it may seem that Pechorin is an extremely negative character, but, consistently plunging into the thoughts and feelings of the hero, we see that not only he himself is to blame, but also the society that gave birth to him. In his own way, he reaches out to people, unfortunately, society rejects his best impulses. In the chapter "Princess Mary" you can see several such episodes. The friendly relations between Pechorin and Grushnitsky turn into rivalry and enmity. Grushnitsky, suffering from wounded pride, acts vilely: he shoots an unarmed man and wounds him in the leg. However, even after the shot, Pechorin gives Grushnitsky a chance to act with dignity, he is ready to forgive him, he wants an apology, but the latter's pride turns out to be stronger. Dr. Werner, who plays the role of his duelist, is almost the only person who understands Pechorin. But even he, having learned about the publicity of the duel, does not support the main character, he only advises to leave the city. Human pettiness and hypocrisy harden Gregory, make him incapable of love and friendship. Thus, Pechorin's conflict with society consisted in the fact that the main character refused to pretend and hide his vices, like a mirror showing a portrait of the entire generation, for which society rejected him.

SECOND OPTION

Can a person exist outside of society? Man cannot exist outside of society. As a social being, man needs people. So, the hero of the novel M.Yu. Lermontov "A Hero of Our Time" Grigory Pechorin comes into conflict with society. He does not accept the laws by which the society lives, feeling falseness and pretense. However, he cannot live without people, and, without noticing it himself, he instinctively reaches out to those around him. Not believing in friendship, he becomes close to Dr. Werner, and playing with Mary's feelings, he begins to realize with horror that he is falling in love with a girl. The protagonist deliberately repels people who are not indifferent to him, justifying his behavior with love for freedom. Pechorin does not understand that he needs people even more than he needs them. Its ending is sad: a young officer dies alone on the way from Persia, never finding the meaning of his existence. In pursuit of satisfying his needs, he lost his vitality.

PUSHKIN "EUGENE ONEGIN"

Eugene Onegin is, of course, the main character of the novel. V. G. Belinsky called him "a suffering egoist involuntarily", because, having a rich spiritual and intellectual potential, he cannot find application for his abilities in the society in which he had to live. In the novel, Pushkin poses the question: why did this happen? To answer it, the poet had to explore the personality of Onegin - a young nobleman of the 10s - early 20s of the XIX century, and the living environment that shaped him. Therefore, the novel tells in such detail about the upbringing and education of Eugene, which were typical for people of his circle. His education is superficial and fruitless, because it is devoid of national foundations. In the first chapter, the poet describes in detail Onegin's pastime, his office, more like a ladies' boudoir, even the lunch menu, which allows us to conclude: we have a young nobleman, the same "like everyone else", "fun and luxury child." The reader sees that the life of the St. Petersburg "light" - a relatively small isolated group of people - is not connected with the national life, "monotonous and motley", artificial and empty. Knowledge and feelings are shallow here. People spend their time in inactivity with external fuss. A brilliant and idle life did not make "free, in the color of his best years" Yevgeny happy. At the end of the first chapter, we are no longer an "ardent rake", but a rather intelligent, critical person, capable of judging himself and the "light". Onegin became disillusioned with the worldly fuss, he was seized by the "Russian melancholy", born of the aimlessness of life, dissatisfaction with it. Such a critical attitude to reality puts Eugene above the majority of people in his circle. But Pushkin does not accept his pessimism and "gloom". In his work, the poet identified the possible areas of spiritual activity. This is the desire for freedom (personal and social), work for the good of the country, creativity, love. They could be accessible to Onegin, but drowned out in him by the environment, upbringing, society and culture that shaped him. After the moral upheaval at the end of the novel, Onegin must start a new life; she can no longer develop in the same direction. The final is open. Eugene's future is not determined. Pushkin destroyed the 10th chapter, and Onegin did not become a Decembrist. The fact that the final fate of Eugene is not clear is the author's principled position. Time flies, bringing with it a lot of surprises. Social conditions are taking shape in a new way, and the hero's further life - whether his soul is reborn or goes out completely - remains outside the novel.

Society generates reason, meaning and will . Society forms the human personality, its system of socially significant features of a person as a member of society. Among decent and educated people, everyone tries to be no worse. Similarly, in a bad society, the value of integrity is lost for a person, vicious instincts emerge, impartial actions are allowed. A dysfunctional environment does not condemn this, and sometimes even encourages negativity and anger. A person could not have discovered these negative traits in himself if bad society and environment had not contributed to this.

The mutual influence of man and society is absolutely obvious. This influence can act in the form of harmonious interaction, conflict or struggle. Ultimately, these relationships are either constructive or destructive for a person and the entire civilization. Each member of society plays a specific social role, lives according to the rules of society, evaluates himself and others based on the norms accepted by society, agrees with them or enters into confrontation with them. All this, as in a mirror, is reflected in countless works of domestic and foreign literature.

CREATIVE EXAMPLES

There have been many great people in history, thanks to whom scientific and technological progress and political transformations took place. Sometimes the role of one person in the fate of millions of people is difficult to overestimate. For example, thanks to the actions taken by Winston Churchill to coordinate the efforts of different countries, the Second World War was completed. Thanks to Alexander Fleming, who discovered penicillin, humanity is no longer defenseless against infectious diseases. Such may be the role of man in society. We owe Michael Faraday the domestication of electricity, life without which is now hard to imagine. I.P. Pavlov - the creation of the science of higher nervous activity. A.S. We remember and honor Pushkin as the founder of the modern Russian language and literature

Examples of the destructive impact of the individual on society.

When people listened to his speeches, "herd mentality" often began to affect. Moreover, the larger the audience, the stronger this feeling manifested itself. Listeners gradually turned into a homogeneous, pliable mass. Hitler achieved this not by his oratory, but primarily by influencing the subconscious of listeners. His speeches did not differ in logical sequence and clarity of content, his voice was rough, hoarse and guttural, thought developed slowly, an Austrian accent affected his speech, but he felt the audience well and knew how to subordinate it to his will. In such an ability to influence people, Hitler saw his advantage over other speakers and then learned to use it widely for his own purposes. You can still meet people who still share the ideas of Hitlerism ... ..

ISIS - INTERNATIONAL TERRORISM ORGANIZATION "Islamic State". What attracts people, why do they go under the banner of ISIS? The ideology of the organization is presented as the creation of an Islamic state based on Sharia law. But this is only a slogan for the masses. The real goal is to create a regime based on Sunni Muslims in Syria and Iraq, and to clear this territory of other religious movements, mainly Shiites, Kurds and Christians, and subsequently to conquer the entire Persian Gulf. ISIS receives funds for carrying out terrorist activities from the illegal trade in oil (primarily with Turkey), the slave trade, kidnapping for ransom, as well as the illegal trade in drugs and cultural values. Is ISIS a threat to Russia? Undoubtedly. Even before the start of Russia's participation in hostilities in Syria on the side of government troops, the leaders of ISIS did not hide the fact that one of their goals is the "liberation" of Chechnya and the Caucasus from Russian "occupation" and they intend to achieve this by all possible means, like direct military operations. , and terrorist attacks in Russian cities, designed to sow fear and panic among the population.

The most resonant cases were the recruitment of student Varvara Karaulova and the death of Russian actor Vadim Dorofeev for the ideals of the Islamic State. MSU student Varvara Karaulova was recruited and sent to Syria. In Turkey, the girl was stopped by border guards, and the parents were able to return their child back. But the actor Vadim Dorofeev was still able to get to ISIS and join the ranks of a terrorist organization. In January of this year, it became known about the death of Dorofeev in Syria

ISIS leaders officially restored slavery for non-Muslim women in the territories under their control, as well as widespread trade in them. ISIS militants exert ideological and psychological pressure on children and adolescents, forcing them to participate in the executions and executions of prisoners and hostages. ISIS widely practices public executions through the most barbaric methods: burning alive, beheading, stoning, and so on. Thousands of Shia Muslims, Christians and Yezidis have been executed by ISIS in Syria. Tens of thousands of non-believers were forced to leave their homes. On the territory controlled by terrorists, historical and cultural monuments of world importance are mercilessly destroyed and plundered, an example is the destruction of the Palmyra UNESCO cultural heritage site.