What are the consequences of the disappearance of monuments for humans. Arguments: the problem of historical memory

Arguments in the composition of part C of the Unified State Examination in the Russian language on the topic "The problem of preserving cultural heritage"

Text from the exam

(1) Yakonov climbed the path through the wasteland, not noticing where, not noticing the rise. (2) And the legs were tired, dislocated from bumps. (3) And then from the high place where he wandered, he already looked around with intelligent eyes, trying to understand where he was. (4) The ground underfoot is in fragments of brick, in rubble, in broken glass, and some kind of rickety plank shed or booth in the neighborhood, and the fence remaining below around a large area for construction that has not yet begun. (5) And in this hill, which had undergone a strange desolation not far from the center of the capital, white steps went up, about seven in number, then stopped and began, it seems, again.

(6) Some kind of dull memory swayed in Yakonov at the sight of these white steps, and where the steps led was hard to distinguish in the darkness: a building of a strange shape, at the same time, as it were, destroyed and survived.(7) The stairs went up to wide iron doors, tightly closed and littered with compacted rubble.

(8) Yes! (9) Yes! (10) A shattering memory spurred Yakonov. (11) He looked back. (12) Marked by rows of lanterns, the river meandered far below, in a strangely familiar bend, going under the bridge further to the Kremlin. (13) But the bell tower? (14) She is not. (15) Or are these heaps of stone from the bell tower? (16) Yakonov felt hot in his eyes. (17) He closed his eyes, sat down quietly. (18) On the stone fragments that filled up the porch.

(19) Twenty-two years ago, on this very spot, he stood with a girl whose name was Agnia. (20) That same autumn, in the evening, they walked along the alleys near Taganskaya Square, and Agnia said in her quiet voice, which was hard to hear in the city rumble: - (21) Do you want me to show you one of the most beautiful places in Moscow? (22) And she led him to the wall of a little brick church, painted white and red, and turned into an altar in a crooked, nameless alley. (23) Inside the fence it was crowded, there was only a narrow path for the procession around the church. (24) And right there, in the corner of the fence, an old large oak tree grew, it was higher than the church, its branches, already yellow, overshadowed both the dome and the alley, which made the church seem quite tiny. - (25) This is the church, - said Agnia. - (26) But not the most beautiful place in Moscow. - (27) Wait. (28) She led him to the porch of the main entrance, went out of the shadows into the stream of sunset and sat down on the low parapet, where the fence broke off and the gap for the gate began - (29) So look! (thirty)

Anton gasped. (31) They seemed to immediately fall out of the gorge of the city and went out to a steep height with a spacious open distance. (32) The river burned in the sun. (33) Zamoskvorechye lay on the left, dazzling with a yellow sheen of glass, almost underfoot the Yauza flowed into the Moscow River, on the right behind it rose the carved contours of the Kremlin, and even further away the five red-gold domes of the Cathedral of Christ the Savior flared in the sun. (34) And in all this golden radiance, Agnes, in a thrown yellow shawl, which also seemed golden, sat squinting in the sun. -(35) Yes! (36) This is Moscow! Anton said excitedly. - (37) But she is leaving, Anton, Agnia sang. - Moscow - is leaving! .. - (38) Where does she go there? (39) Fantasy. - (40) This church will be demolished, Anton, - Agnia repeated her. — (41) How do you know? - Anton got angry. - (42) This is an artistic monument, they will leave it anyway. (43) He looked at a tiny bell tower, in the slot of which, to the bells, oak branches peered. - (44) Demolished! Agnia prophesied confidently, still sitting motionless, in the yellow light and in the yellow shawl. (45) Yakonov woke up. (46) Yes, ... they destroyed the hipped bell tower and turned the stairs descending to the river. (47) I couldn’t even believe that that sunny evening and this December dawn took place on the same square meters of Moscow land. (48) But the view from the hill was still far, and the windings of the river were the same, repeated by the last lanterns ...

(according to the text by A.I. Solzhenitsyn)

Introduction

Preserving the past, expressed in monuments, ancient buildings, works of art, is our main task. It is important to do this for the sake of future generations, who have the right not only to know what happened before, but also to have the opportunity to feel the past materially.

Unfortunately, often for the sake of some domestic needs, historical monuments and cultural monuments are not restored, destroyed, demolished, and modern shopping centers are built in their place.

Problem

The problem of preserving cultural heritage is raised by A.I. Solzhenitsyn on the example of the loss of an ancient church, which was of great cultural significance, and at the same time meant a lot personally for the hero of Yakonov's text.

A comment

The text begins with the fact that Yakonov is walking along a small, barely noticeable path, overcoming fatigue and uneven paths. His path is strewn with glass, rubble and fragments of bricks. Once on the spot, he found the remains of a booth and a prepared, but long abandoned place for construction. On a hill, almost in the center of the capital, Yakonov saw several white steps that made memories come to life in the heart of the hero. Because of the twilight, it was no longer possible to distinguish where these steps led. Only large iron gates were visible, hidden by compacted rubble.

He remembered the river flowing below, the bell tower, which now no longer existed. From the realization of the destruction of the bell tower, Yakonov felt a strong pain in his heart, closed his eyes, sat down.

And then it dawned on him: 22 years ago, he was here with a girl named Agniya. Then in the autumn evening they were walking near Taganskaya Square, and the girl offered to show one of the most beautiful places in Moscow.

They walked for a long time to a small brick church. It was crowded in its fence, only a narrow path fit for the completion of the procession. There grew a huge, tall perennial oak, from its height the church seemed quite miniature.

Agnia said that this was not the most beautiful place, it was located below, where the river burned, where all of Moscow lay, shining in the setting sun. Agnia said that this Moscow is leaving, that this place is going to be destroyed, the church will be demolished. Anton did not believe in this, he claimed that the artistic monument would remain inviolable.

When Yakonov woke up, he realized that Agnia's prophecies had come true, the bell tower and stairs were destroyed. He couldn't believe it.

Author's position

The author expresses his pain through the experiences of the lyrical hero. For him it was a real shock. A.I. Solzhenitsyn calls for the preservation of cultural monuments, because this is not only a historical memory, it is also the memories of people, their spiritual memory.

own position

It is necessary to be very sensitive to the heritage of the past, giving the descendants the opportunity to feel the spirit of the past, enjoy the history that is right in front of their eyes and that you can easily touch with your hand. The destruction of historical and cultural monuments entails a break in times, the destruction of the continuity of generations.

Argument 1

In the work of V. Soloukhin "Black Boards" he says that many old icons and churches were destroyed after the revolution. He asks if the walls where fathers, grandfathers and great-grandfathers got married are not worthy of a better fate. Our compatriots buried their ancestors in them. Are these places worthy of such treatment? Soloukhin warns that the destruction of churches is not far from the desecration of graves. The writer claims that by destroying the monuments of the past, we lose our human appearance.

Argument 2

In another work by V. Soloukhin, “Letters from the Russian Museum,” the author discusses the reconstruction of Moscow, recalling that in the place of the greatest, most valuable historical monuments of architecture, there are now voids, unfinished or uncompleted construction. Rejecting the past, we practically put an end to our happy future, as the experience accumulated by generations disappears with it.

Conclusion

Destroying the monuments of the past, our cultural heritage, our historical architecture, we cut off our historical roots, destroy the memory of the past.

Arguments for an essay in the Russian language.
Historical memory: past, present, future.
The problem of memory, history, culture, monuments, customs and traditions, the role of culture, moral choice, etc.

Why should history be preserved? The role of memory. J. Orwell "1984"

Why remember the past? Why do you need to know history? Argument from D.S. Likhachev "Letters about the good and the beautiful".

Why does a person need to keep customs? Argument from D.S. Likhachev "Letters about the good and the beautiful"

The problem of moral choice. Argument from M.A. Bulgakov "Days of the Turbins".

Why is it necessary to preserve historical and cultural monuments? Argument from D.S. Likhachev "Letters about the good and the beautiful".

What role do historical and cultural monuments play in human life? Why is it necessary to preserve historical and cultural monuments? Argument from D.S. Likhachev "Letters about the good and the beautiful"

The first attitude to the past creates, in general, teaching aids, educational layouts: look and know! The second attitude to the past requires truth, analytical ability: one must separate age from the object, one must imagine how it was, one must explore to some extent. This second attitude requires more intellectual discipline, more knowledge from the viewer himself: look and imagine. And this intellectual attitude to the monuments of the past sooner or later arises again and again. It is impossible to kill the true past and replace it with a theatrical one, even if theatrical reconstructions destroyed all the documents, but the place remains: here, in this place, on this soil, in this geographical point, it was - it was, it, something memorable happened.
Theatricality also penetrates into the restoration of architectural monuments. Authenticity is lost among the presumably restored. Restorers trust random evidence if this evidence allows them to restore this architectural monument in such a way that it could be especially interesting. This is how the Evfimievskaya chapel was restored in Novgorod: a small temple on a pillar turned out. Something completely alien to ancient Novgorod.
How many monuments were destroyed by restorers in the 19th century as a result of introducing elements of the aesthetics of the new time into them. The restorers sought symmetry where it was alien to the very spirit of the style - Romanesque or Gothic - they tried to replace the living line with a geometrically correct one, calculated mathematically, etc. Cologne Cathedral, Notre Dame in Paris, and the Abbey of Saint-Denis are dried up like that . Entire cities in Germany were dried up, mothballed, especially during the period of idealization of the German past.
Attitude to the past forms its own national image. For each person is a bearer of the past and a bearer of a national character. Man is part of society and part of its history.

What is memory? What is the role of memory in human life, what is the value of memory? Argument from D.S. Likhachev "Letters about the good and the beautiful"

Why is it important for a person to remember the past? Argument from D.S. Likhachev "Letters about the good and the beautiful"

How are the concepts of culture and memory related? What is memory and culture? Argument from D.S. Likhachev "Letters about the good and the beautiful"

What is the role of culture in human life? What are the consequences of the disappearance of monuments for humans? What role do historical and cultural monuments play in human life? Why is it necessary to preserve historical and cultural monuments? Argument from D.S. Likhachev "Letters about the good and the beautiful"

Why is it important to preserve historical memory? What are the consequences of the disappearance of monuments for humans? The problem of changing the historical appearance of the old city. Argument from D.S. Likhachev "Letters about the good and the beautiful".

Why do you need to know history? Relationship between past, present and future. Ray Bradbury "The Thunder Came"

What is the price of a mistake in history? Ray Bradbury "The Thunder Came"

In cultural life one cannot escape memory, just as one cannot escape oneself. It is only important that what the culture keeps in memory is worthy of it.

Introduction

What is happening to us?

Only we have the right to change our destiny. So why are so many people trying to destroy what they have kept for centuries?

D.S. Likhachev thought a lot about the problem of cultural heritage, and about what is preserved in cultural memory. He argued: “In cultural life, one cannot escape memory, just as one cannot escape oneself. It is only important that what the culture keeps in memory is worthy of it.” It was these words that prompted me to take up writing this work, in order to prove that the preservation of cultural values ​​is important for future generations. In addition, I would like to solve a number of problems in this work:

.Learn what historical and cultural memory is.

2.Understand methods of preserving cultural heritage.

.Recall the origins of our rich culture and understand how important it is to preserve and protect cultural heritage.

.Understand how this problem is solved at the state level.

.Find out how relevant the problem of cultural heritage is.

Each object of cultural heritage is a unique value for the entire multinational people of the Russian Federation and is an integral part of the world cultural heritage. However, today the deplorable state of these objects poses a serious threat to the loss of the country's historical and cultural heritage and requires immediate measures to be taken to preserve them.

According to the Ministry of Culture of the Russian Federation, about 90,000 cultural heritage sites and more than 140,000 identified cultural heritage sites fall under state protection. To date, their composition by object has not been clarified and an inventory of these objects and their physical safety has not been carried out. 30 and 20 percent of cultural heritage objects are in good and satisfactory condition, respectively, the remaining 50 percent are in unsatisfactory and emergency condition. What should be done if today's owners of cultural heritage sites have been dishonest in their use of the public domain? The solution to the problem is clearly seen in the search for a zealous owner for cultural heritage sites, who bears the burden of their maintenance and is responsible for their preservation. Currently, due to the imperfection of the legislation, the process of attracting private investment in the restoration and reconstruction of cultural heritage objects through their privatization, as well as by leasing them, has been stopped. The absence of the necessary legislative and normative acts negatively affects, first of all, the position of the historical and cultural monuments themselves, which, in the absence of funding for their maintenance and restoration, are mostly in a deplorable state. In essence, the uncertainty of the owner of each specific object of cultural heritage, bearing the burden of its maintenance and responsibility for its preservation, will soon lead to the loss of many objects that are historical and cultural heritage of the peoples of the Russian Federation.

Today, Russian legislation does not have a clear and systematic approach to the protection of cultural heritage objects, the conditions and procedure for disposing of cultural heritage objects, the procedure for establishing and fulfilling requirements and restrictions on the preservation and use of a cultural heritage object, including security obligations, are not clearly defined by law, and the procedure for monitoring their implementation.

The complexity of the above problems requires an integrated, systematic approach to their solution.

In this regard, the All-Russian Association of Privatized and Private Enterprises (Employers) carried out a number of developments in the field of protection and use of cultural heritage sites. The Association has developed a concept for the implementation of activities for the protection of cultural heritage sites, containing proposals for the implementation of measures necessary for a comprehensive solution to the problem of preserving cultural heritage sites, attracting investments to maintain them in proper condition, restoration and reconstruction, as well as the list of priority measures, the implementation of which will allow ensure the preservation, restoration, restoration, maintenance and effective use of the historical, cultural and architectural heritage. The concept provides that the protection of cultural heritage sites should be a unified system of legal, organizational, financial, informational, logistical and other regulatory acts in the field of conservation, maintenance and use of these objects, as well as a system for organizing the integrated, interconnected work of state bodies authorities for the protection of cultural heritage sites and state authorities for control over their conservation, their territorial divisions, as well as citizens and public organizations for the protection of cultural heritage sites.

Culture is what remains when everything else is forgotten.

Edward Herriot

The culture of remembrance and the history of memory

Culture reflects the forms of thinking, mentality, spiritual activity of individuals and groups in art, symbols, rituals, language, forms of life organization and forms a universal field of interaction between the way of thinking, practice and social institutions. Cultural memory can therefore be understood as a form of translation and actualization of cultural meanings. At the same time, this is a generalizing name for all “knowledge” that governs the experiences, actions, and entire life practice of people within the framework of communication and interaction in social groups and in society as a whole, and which is subject to repetition and memorization repeated from generation to generation. In this sense, cultural memory differs both from science and from communicative memory, which is based on the everyday experience of individuals and groups.

It would be deeply wrong to consider that it is memory that distinguishes man from animals, constituting his advantage over them. If animals are capable of what in experimental psychology is called learning - and experimental psychologists have recorded this ability in quite a few representatives of the animal world - therefore, they have a memory. But this is memory in the most general sense of the word: when we mean the ability of a living being to somehow retain in its psyche the impressions of more or less frequently repeated external influences, restructuring in accordance with them "schemes" and "models" of behavior in appropriate situations. . It can be called natural or even bodily memory.

The peculiarity of human memory lies in the fact that it is no longer natural, but socio-cultural memory. And since culture is nothing but a self-conscious history of human development, the continuously accumulating experience of its comprehension, again and again immersed in the direct process of historical creativity in order to participate in it, cultural memory is not mechanical , Not bodily , A historical . It is always the experience of experiencing history - a temporal process, the process of turning the future into the present, the present into the past, yesterday's past into the day before yesterday, and so on. It is always the experience of new and new attempts to cope with the processes temporality - with an irreversible tendency of the annihilation of the past, its dissolution in non-existence. In this sense, a specific feature of cultural memory as historical memory is its orientation towards the salvation of the past - a conscious struggle against oblivion, against the immersion of the past into non-existence.

Cultural memory is formed over the centuries. Past does not arise in our knowledge by itself.. Memories are not just some kind of “givenness”, but related to the present, the “social construction” created by it, therefore, the question arises: what kind of “past” does a historian studying cultural memory know and what are the conditions for this knowledge?

We are responsible for everything, and not someone else, and it is in our power not to be indifferent to our past. It is ours, in our common possession. D.S. Likhachev

So what is memory

Memory - one of the mental functions and types of mental activity, designed to store, accumulate and reproduce information. The ability to store information about the events of the external world and the reactions of the body for a long time and repeatedly use it in the sphere of consciousness to organize subsequent activities.

historical memory - a set of historical messages transmitted from generation to generation, myths, subjectively refracted reflections on the events of the past, especially negative experience, oppression, injustice against the people. It is a type of collective (or social) memory. historical memory cultural heritage

Historical memory is most often understood as one of the dimensions of individual and collective (social memory) - as a memory of the historical past, or rather, as a symbolic representation of the historical past. Historical memory is not only one of the main channels for the transfer of experience and information about the past, but also the most important component of the self-identification of an individual, a social group and society as a whole, because the revival of shared images of the historical past is a type of memory that is of particular importance for the constitution of social groups in present. The images of events recorded in the collective memory in the form of various cultural stereotypes, symbols, myths act as interpretive models that allow an individual and a social group to navigate the world and in specific situations. Historical memory is considered as a complex socio-cultural phenomenon associated with the comprehension of historical events and historical experience (real and/or imaginary), and at the same time - as a product of the manipulation of mass consciousness for political purposes. “Historical memory - this constantly updated structure - is an ideal reality that is as authentic and significant as eventual reality. Culture unites all aspects of the human personality. You cannot be cultured in one area and remain ignorant in another. Respect for different aspects of culture, for its different forms - this is the trait of a truly cultured person, ”said D.S. Likhachev.

On the cultural and historical heritage of Russia

More than 1000 years ago, the Eastern Slavs, following many other peoples of the world, adopted Orthodoxy. With the Orthodox faith, they accepted the Orthodox culture, which was expressed, first of all, in the beautiful and majestic Orthodox worship. "The Tale of Bygone Years" brought to us the legend that the ambassadors of the Grand Duke Vladimir, being struck by the beauty of Orthodox worship, exclaimed: "We have not seen such beauty anywhere!"

Having sincerely and deeply accepted Orthodoxy, our ancestors very quickly learned to translate books, compose original literary creations, build majestic churches, paint amazingly beautiful icons, create wondrous chants, decorate their lives with the multicolored Orthodox holidays. Less than a hundred years have passed since the Baptism of Rus', and the Orthodox culture of the ancient Russian state achieved such great achievements that glorify Russia to this day.

The study of the Orthodox culture of Russia can be started from the famous Novgorod monument "Millennium of Russia". The history of creation and the further fate of this monument is symbolic and very instructive for everyone who loves their native land and native culture.

The grand opening of the monument "Millennium of Russia" took place on September 8, 1862 (September 21 - according to the new style); on the same day in 1380 a victory was won on the Kulikovo field. Funds for the creation of this monument were collected throughout Russia. On the high relief of the monument there are sculptural images of 109 great sons and daughters of Russia, who constituted the honor and glory of the national history and culture.

On this monument we see Saints Cyril and Methodius - the Enlighteners of the Slavs and the founders of Slavic Orthodox culture, the Holy Princess Olga, who set the example of baptism to Ancient Russia, the Holy Grand Duke Vladimir - the Baptist of Russia, the Monk Nestor the Chronicler - one of the founders of Russian history, the Holy Prince Alexander Nevsky - the glorious defender of Russia, St. Sergius of Radonezh - the great ascetic of the Russian land and a number of other saints who glorified the Russian Land. Next to these holy people on the Millennium of Russia monument, we see great Russian poets, writers, scientists, artists, architects, sculptors, composers, teachers - the flower of Russian culture - as well as heroes of Russia, outstanding military leaders and statesmen.

Russia, celebrating the millennium of its history and culture in 1862, erected this amazing monument. And thanks to this monument, after almost a hundred and fifty years, we can see how Russia glorified its great citizens in the 19th century.

In the 20th century, the Millennium of Russia monument, like our entire Fatherland, had to endure a great test. The Mongol-Tatar hordes in the XIII-XIV centuries did not ravage Veliky Novgorod, because they did not reach it. And the fascist hordes during the Great Patriotic War of 1941-1945, having captured this ancient Russian city, wanted to abuse its shrines. In the frosty days of January 1944, the German invaders decided to steal the Millennium of Russia monument that stood on the central square of Veliky Novgorod in order to take it to Germany as a trophy, as they took people into German slavery, how they stole cattle from Russian pastures, how they stole many material values and cultural treasures of Russia. The figures of the monument cast in bronze were torn off by the Nazis from the granite pedestal. The monument was divided into parts and prepared for transportation. But the Lord did not judge this evil deed to be committed. On January 20, 1944, Veliky Novgorod was liberated by our troops, and the photographic film of a war correspondent recorded a striking picture: at the foot of the monument, human figures covered with snow lay strangely and randomly ... These were bronze statues of the great sons and daughters of Russia, which the artist Mikhail Mikeshin (1835-1896 ) created for the monument "Millennium of Russia". Even in those terrible years of war hardships, people could not look without shudder at the photographs taken on the living traces of this vandalism.

Although the Great Patriotic War was still going on, the Millennium of Russia monument, which was hardly remembered in the 1920s and 1930s due to its supposedly insignificant aesthetic value, was not forgotten. Already on November 2, 1944, a modest but solemn opening of the revived monument was held.

When the Millennium of Russia monument was restored, on the historical panorama cast in bronze, together with other great compatriots, grateful descendants again saw Prince Dmitry Pozharsky, defending Russia with a sword in his hands.

The sacred memory of Russia is inseparable for us from the memory of those who lived before us on the Russian land, who cultivated and defended it. This connection was beautifully expressed by the greatest Russian poet A.S. Pushkin:

Two feelings are wonderfully close to us,

In them the heart finds food:

Love for native land

Love for father's coffins.

Based on them from the century

By the will of God Himself

Man's self-reliance,

The pledge of his greatness.

Living shrine!

The earth would be dead without them;

Without them, our cramped world is a desert,

The soul is an altar without the Divine.

Not only in the history of the Fatherland, but also in the life of every person, in the life of an individual family, school and city, events occur - large and small, simple and heroic, joyful and mournful. These events are sometimes known to many, and more often only a small group of people or individuals are led. People write diaries and memoirs for their own memory. The memory of the people was preserved through oral legends. Chroniclers wrote down what they wanted to convey to future generations. Much of the cultural life of the Fatherland has been preserved thanks to manuscripts, archives, books and libraries. Currently, there are many new technical means - memory carriers. But in the Orthodox culture of Russia, the word memory has always had and has primarily a spiritual and moral meaning. This word is sacred! It always reminds a person of the most important things in the past and future, of life and death, of the dead as of the living, of our inescapable duty to all relatives who lived before us, to those who sacrificed their lives for us, and most importantly, of eternity. and immortality.

“Human culture as a whole not only has memory, but it is memory par excellence. The culture of mankind is the active memory of mankind, actively introduced into modernity, ”as academician Dmitry Sergeevich Likhachev (1906-1999), the greatest connoisseur of domestic and world culture, wrote in his Letters about the Good and the Beautiful.

“Memory is the basis of conscience and morality, memory is the basis of culture, “accumulated” culture, memory is one of the foundations of poetry - an aesthetic understanding of cultural values. Preserving memory, preserving memory is our moral duty to ourselves and to our descendants. Memory is our wealth." Now, at the beginning of the new century and millennium, these words of D.S. Likhachev about culture sound like a spiritual testament.

The modern systematic approach to the study of the cultural and historical heritage of Russia involves, first of all, acquaintance with its Orthodox culture. Speaking about the Orthodox culture of Russia, we mean not only the past of our Fatherland, but also modern life. The culture of modern Russia is not only museums, libraries or outstanding monuments of ancient architecture. These are the recreated and newly built churches, the revived and first founded monasteries, reprinted church books, as well as the multi-volume “Orthodox Encyclopedia”, which is now being created at the expense of the Russian state.

The modern culture of Russia is, first of all, our speech, our holidays, our schools and universities, our attitude to parents, to our family, to our Fatherland, to other peoples and countries. Academician D.S. Likhachev wrote: “If you love your mother, you will understand others who love their parents, and this trait will not only be familiar to you, but also pleasant. If you love your people, you will understand other peoples who love their nature, their art, their past.”

A.S. Pushkin, while working on the novel in verse "Eugene Onegin", wrote lines that were not included in the final version of the novel. These quivering lines tell how Onegin, and therefore A.S. Pushkin, saw how “the people of bygone days are seething” on the very square where the monument “Millennium of Russia” now flaunts.

earthly necessities,

Who walked the big road in life,

Big expensive pillar…

Onegin rides, he will see

Holy Rus': its fields,

Deserts, cities and seas...

In the midst of the semi-wild plain

He sees Novgorod the Great.

Resigned squares - among them

The rebel bell has died down...

And around the drooping churches

Boiling people of the past days ...

More than a thousand years of history of Orthodox culture in Russia is one of the most striking examples in world history of the living cultural continuity of various historical eras. If only a few monuments of Orthodox culture were left to us from the centuries-old cultural and historical development of Russia - the Ostromir Gospel, the "Word of Law and Grace" by Metropolitan Hilarion, the Church of the Intercession on the Nerl, the Laurentian Chronicle and the "Trinity" by Andrei Rublev, then even then our domestic culture would be famous all over the world as the greatest and richest. Without studying these monuments and contact with these shrines, it is impossible to get acquainted with the cultural heritage of our Fatherland. This legacy testifies that it was Orthodoxy that largely determined the path of Russia's cultural and historical development.

The problem of preserving cultural memory and cultural heritage is increasingly emerging in the public mind. The need for its study is also explained by the fact that the past century was a century of social cataclysms, which led, among other things, to the deformation of the unity of the cultural and historical memory of the peoples that make up Russia, when a significant part of the cultural heritage was destroyed. Under conditions of imminent destruction, the material and intangible cultural heritage of the peoples of Russia can and must become the basis of the spiritual unity of the Russian civilization.

The role of cultural memory in preserving the unity of the Russian civilization cannot be considered without understanding the civilizational specificity of Russia. The problem of Russia as a "sub-civilization" is considered in his works by JI. Vasiliev. I. Yakovenko offers a description of the civilization of Russia as a "civilization willy-nilly". Yu. Kobishchanov develops the idea of ​​Russia as a conglomerate of various civilizations. B. Erasov sees the specifics of Russia in its "under-civilization". The author of the study agrees with the position of D.N. Zamyatin, V.B. Zemskov, Ya. G. Shemyakin, who consider Russia as a border civilization.

The special role of the national cultural landscape in cultural memory was revealed by the Eurasians (N. S. Trubetskoy, P. N. Savitsky, P. P. Suvchinsky, V. N. Ilyin, G. V. Florovsky), who saw the uniqueness of Russia in that it belongs simultaneously to the West and the East, being neither one nor the other. Eurasianism largely mystified the problem of the role of space in such aspects as its border position, the shape of the country, size, scale, correlation of territorial forms, ways of existence of states and societies, which does not remove the significance and theoretical underdevelopment of this problem.

The Pushkin era was the era of self-knowledge in Russian culture. A.S. Pushkin brilliantly expressed the essence of the problem with the words: "How can Russia enter Europe and remain Russia." P.Ya. Chaadaev's statement that the fundamental negative side of Russian history - the isolation of Russia from the present and past of Europe, its independence and "non-worldliness", caused a discussion that divided Slavophiles and Westerners in relation to the cultural and historical memory. Slavophiles A. Khomyakov, I. Kireevsky, I. Aksakov, Yu. Samarin turned to the cultural past of Russia, defending its originality and uniqueness. In line with Russian conservative thought M.M. Shcherbatov N.M. Karamzin, N.Ya. Danilevsky, K.N. Leontiev, F. I. Tyutchev argued that Russia, in its spiritual and historical basis, preserves "intact Christianity."

A characteristic feature of Russian philosophy is its connection with literature, and of Russian culture of the 19th century - literary centricity. It is no coincidence that the works of N.V. Gogol, A.K. Tolstoy, F.I. Tyutcheva, F.M. Dostoevsky retain a connection with the spiritual tradition that constitutes the value core of Russian culture. The "Silver Age" occupies a landmark position in the culture of Russia. The fascination of many creators of the "Silver Age" with the philosophy of Nietzsche with his call to block cultural memory brings them closer to the ideas of radical political movements. Even before the revolution of 1917, the creators of the Russian artistic avant-garde insisted on the need to annihilate cultural memory. The destructive impact of revolutionary events on the cultural heritage was comprehended at that time in the works of I.A. Ilyina, N.A. Berdyaeva, G.P. Fedotova, V.V. Weidle. D.S. Likhachev, A.M. Panchenko, V.N. Toporov, A.L. Yurganov explore the phenomena of spiritual culture at the break from the Middle Ages to the New Age, when the problem of cultural inheritance was one of the most acute. Again, the role of cultural memory in preserving the spiritual unity of Russia in the October and post-October period was comprehended by N.A. Berdyaev, V.V. Zenkovsky, G.P. Fedotov, G.V. Florovsky. At present, the problem of preserving cultural memory and cultural heritage is one of the most important tasks, without which it is impossible to preserve the integrity of Russia. Cultural heritage as a factor of collective identification was considered by such domestic scientists as Yu.E. Arnautova, S.S. Averintsev, A.V. Buganov, D.S. Likhachev, D.E. Muse, V.M. Mezhuev. S.N. Artanovsky studied the problem of cultural succession.

The problem of cultural heritage at present

Following the news, I realized that this problem is quite relevant among the public.

The latest news that directly relates to the issue of cultural heritage:

17:56 08/02/2011

Marina Selina, RIA Novosti:

Historical buildings and monuments in Russia may be drastically reduced in number in the coming years. The State Duma is preparing to consider in the second reading amendments to the federal law on objects of cultural heritage. If the draft law is adopted in its current form, the function of deleting a cultural heritage object from the register will be transferred from the government level to the departmental level.

15:10 | 04.10.2008 | Last news

Petersburg and Krakow: Common Problems of Cultural Heritage Preservation.

Today in St. Petersburg they are discussing the problems of preserving historical monuments.Representatives of Poland and Russia share their experience in this area with each other. St. Petersburg and Krakow are sister cities, cultural capitals with the same fate and similar problems. The main topic of the conference was the development program that would allow to preserve the historical heritage of the two cities. Colleagues from Poland shared their methods of solving this problem. And even offered cooperation.

Janusz Sepel, senator:

“I believe that Poland has a lot of experience in terms of restoration techniques, and this could be the subject of cooperation. The second area of ​​cooperation could be the cooperation of self-government bodies of cities included in the UNESCO World Heritage List in terms of how to manage the processes that go around historical heritage monuments.”

Valeria Davydova:

“This is a problem of rather barbaric modern inclusion in the historical center: advertising, restructuring of buildings. These are very important issues. And it was clear that both the residents of St. Petersburg and the residents of Krakow were worried about them.”

Based on the results of today's conference, a book will be published next year, which will include the main ways to solve the problems of preserving cultural heritage. And a year later, a conference will be held again in St. Petersburg: already to sum up the results of the work.

Problems of restoration of historical and cultural heritage in the modern socio-cultural context of the development of Central Asia.

On November 26, 2005, an international scientific and theoretical conference "Problems of restoring the historical and cultural heritage in the Central Asian region. The main development strategy" was held for the first time in Tashkent. It was organized by the UNESCO Office in Uzbekistan, the "Forum - Culture and Art of Uzbekistan" Foundation, the Ministry of Culture and Sports of the Republic of Uzbekistan, the Academy of Arts of Uzbekistan, the International Non-Governmental Organization "Restorers Without Borders". Ikuo Hiroyama's Caravanserai of Culture during the conference brought together specialists-restorers, historians, archaeologists, architects, art critics, and culturologists from more than 20 countries of the world. The forum was not only scientific and theoretical, but also of great practical importance: it resulted in the creation of the Regional Center for Restoration in Tashkent.

The concept of preserving the cultural heritage of the city will appear in Moscow.

In Moscow, with the participation of the public, a concept for preserving the cultural heritage of the capital will be developed. According to information received by a REGNUM correspondent from the press service of the Department of Cultural Heritage of Moscow, this was announced by the head of the department, Alexander Kibovsky, during a meeting with representatives of a number of public organizations that aim to promote the preservation of cultural heritage.

This summary cannot but rejoice at least with the realization that this problem is being dealt with, and, therefore, there is hope that our cultural heritage will disappear into obscurity. However, against the background of this, the destructive lawlessness that those in power repair is outrageously triumphant.

Governor Valentina Matviyenko's appeal to Prime Minister Vladimir Putin with a request to exclude St. Petersburg from the list of historical settlements, whose authorities from July 2010 are obliged to coordinate urban planning documentation with Rosokhrankultura, was filled with particular cynicism.

Fortunately, this monstrous statement immediately caused a huge outcry among the concerned Petersburgers. Major cultural figures signed an appeal to Vladimir Putin, in which they asked the prime minister to reject Valentina Matvienko's proposal to remove the Northern capital from the list of historical settlements. The document was prepared by the St. Petersburg "Yabloko" at the request of the actor Oleg Basilashvili.

"The practice of recent years convincingly proves that the city authorities cannot, and most importantly, do not want to protect the historical image of St. Petersburg. More and more "urban planning mistakes" that distort the unique image of our city are a direct consequence of permits and approvals issued by the city authorities ", the statement says.

According to the signatories, in all lawsuits related to the preservation of the historical appearance of the city, the city authorities actually oppose city defenders, "protecting the interests of developers." In addition to Basilashvili himself, Boris Strugatsky, the chief researcher of the European University in St. Petersburg Boris Firsov, Professor Alexander Kobrinsky and others signed the appeal.

Protection of cultural heritage

Here, first of all, we mean monuments of material culture, although many spiritual values ​​of culture often also need to be protected (for example, the problem of the purity of the Russian language). What is the problem of protecting cultural monuments?

· physical protection implies the presence of a watchman or special security systems assigned to a particular monument

· restoration is one of the main ways to preserve the monument, it takes place in accordance with international standards that cannot be violated

· conservation - preservation of the monument in the form in which it has come down to us

· the construction of "remakes", i.e. creation of copies of the once destroyed monuments or partial reconstruction of the lost elements of the exterior, interior, etc.

· museumification, i.e. an integrated approach to the restoration of the monument, turning it into an object of a museum display

The processes taking place with cultural monuments are indicators of the health of society as a whole.

Each era has its own problems and its own view on the protection of cultural heritage. So in the 17-18 centuries. there is no concept of "monument of history and culture." There was not a single decree before the time of Peter the Great about the protection of any monument. But there has always been an unspoken opinion that destroying any antiquity (an icon, a temple, a tombstone, a mound, etc.) is a sin.

One of the first decrees of Peter (18th century) concerns objects of art - "curious things" or "what is very old is unusual." However, objects that appeared in the memory of the living generation, as a rule, were not classified as monuments.

In 1869, the "Draft Regulations on the Protection of Monuments" appeared. In it, the monuments are divided into the following groups:

Monuments of architecture (buildings, embankments, ramparts, barrows)

Written monuments (manuscripts, early printed books)

Monuments of painting (icons, murals)

Monuments of sculpture, carving, products made of gold, silver, copper and iron

And in 1877, the concept of "historical monument" appeared.

After the October Revolution, a number of decrees on the protection of monuments appeared, and then the concept of "historical monument" took root, this category also included monuments of modern times: houses, things of famous people. ® historical and memorial are just as important criteria for a monument as temporary and artistic.

Since 1924, monuments have been divided into two categories:

Movable, i.e. museum exhibits, works of art;

Immovable, i.e. sculptural ensembles.

But as time has shown, sometimes, in case of emergency, immovable monuments can become movable.

In 1976, a law on the protection of monuments was created, in which several types of immovable monuments are distinguished:

Monuments of archeology (excavations)

Monuments of history (at home)

Monuments of architecture (any monuments before the beginning of the 19th century)

Monuments of art (mostly movable)

Documentary monuments (require special storage conditions)

And finally, a new term "heritage" or "historical and cultural heritage" (70s) appears - this is any kind of monument that is a significant and important source of study of private or public life. There are also more abstract concepts: "memorable place" or "spiritual monument", for example, it can be the route of the procession, which took place over decades, places of battles, places of religious phenomena. Any monument is always considered in a social, economic, political context. The main guarantee of the preservation of the monument is its registration.

Before the beginning 90s out of 10 thousand cemetery monuments, 450 graves were registered, and all of them belonged to the leaders of the revolution who died in the 20s and 30s. And the graves and tombstones of other great people, church graves were not registered, and they can be it was demolished, transferred, etc.

And one more concept - "patina of time". If the object is very old, ancient, then no matter what it is, it must be preserved. For Moscow, a pre-fire monument is a rarity.

An integrated approach is needed for the protection and study of cultural monuments, i.e. preservation and study in the context of the environment.

Don't rely on public opinion. This is not a lighthouse, but wandering lights. A. Morua

What do students and pupils think about the problem of cultural heritage and cultural memory?

Student at the Faculty of Linguistics Liberov Stas:

“Maybe I'm too rude, but I think that most people in our city, and indeed in the country, do not care about their spiritual development. Of course, I mean our generation, older people still appreciate what is left of history. For example, the same museums. Who walks in them? Do you think youth? No. Not all of course, but most don't. I consider this generation, our generation, spiritually lost.”

A student of the international gymnasium Petrishchev Vsevolod:

“Judging by the latest decisions of our government, in a few decades, we will have nothing to be proud of, and our state will not have that rich cultural heritage that we still have now. For example, various museums - estates, apartments. There are several such estates in my native Novgorod region. Suvorovskoe-Konchanskoe, Oneg, Derzhavin estate. Of all these estates, only one remained “alive”: the estate where Suvorov served his exile. And the most annoying thing is that no one wants to restore these estates. The Novgorod government answers: We do not have enough funds. Although, judging by their material condition, you can’t say that “there are not enough funds”!”

A student of the international gymnasium Zhabbarova Lola:

“The problem of cultural heritage in Russia is very relevant, there is a lot of evidence that historical monuments are in a terrible state. One example of this is the old church of the 17th century, this is a huge, beautiful building with a bell tower and icons, but it has long been in urgent need of reconstruction. This church is located in a village near Moscow where I spend my summers. For many years, the city administration has turned a blind eye to the problem of preserving historical monuments, and in the nearby villages there are a huge number of churches and temples that need to be repaired.”

After conducting a social survey among students and students, I came to the conclusion:

% believes that the problem of cultural heritage is relevant.

They sincerely worry about the fate of many historical monuments.

% believe that this problem appeared due to the disinterest of our state.

% believe that people themselves do not take part in solving this problem.

% believe that it is high time to start thinking more broadly, and think about the future, not about the past.

Conclusion

Historical and cultural heritage is an important factor in the preservation of cultural identity, which is especially important for our country for a number of reasons. The multi-ethnic character of the Russian civilization was determined by the fact that the cultural heritage is the result of the contribution that each of the peoples of Russia has made to the treasury of Russian culture. The period of restoration of cultural memory in our country coincided with the growth of globalization processes. The openness of the information space of the Russian Federation, starting from the 90s of the last century, has led to a massive impact of the standards of Western, primarily American culture. There is a growing gap between generations in the knowledge of national history and culture. The younger generation does not experience nostalgia for the past, its memory is not loaded with ideological stereotypes, which caused ideological chaos in the 90s, when a wave of information fell on society, archives were opened, from which previously inaccessible materials were extracted without painstaking processing, cult figures of national history The Soviet period was debunked, and at the same time the state deprived the support of the storage of memory - museums, libraries, archives. The collapse of the USSR and the growth of ethnocracy in the former Soviet republics led to a revision of the most important events of the past. The traumatic shock that the public consciousness experienced led to emotional fatigue over time, which resulted in a decrease in interest in the “unpredictable” past of our country. “The cultural landscape of Russia has degraded. with the disappearance of the artistic environment, the spiritual memory of the people degenerated.

For many people, immersion in the present was also connected with the paramount need to survive in the new economic conditions.

At the beginning of the 21st century, Russia is faced with the task of preserving its cultural identity, which involves finding that common foundation for all the peoples inhabiting it, which would allow them to really realize their indestructible unity and common values ​​and meanings. Such a foundation can and should be the common cultural heritage of the peoples of Russia, which allows preserving the common cultural identity of all peoples living in the Russian Federation. The cultural policy of the state should be aimed at preserving, restoring, classifying the heritage of past generations without exception, which were made during the years of Soviet power in relation to noble, merchant, confessional and other subcultures. We can agree with a modern author who writes: “The spiritual flourishing of a society is associated with the historical and cultural heritage and not only with its protection and preservation, but, most importantly, with its creative perception and use in the name of the ideals necessary to move towards the future” the historical environment in its fullness and complexity is capable of preserving the memory of peoples. Heritage as a spiritual and intellectual potential is one of the most significant components of Russia's national heritage, which allows it to remain among the great world powers. Heritage objects create the preconditions for the preservation of identity, they reinforce the diversity of national, ethnic and religious cultures, the diversity of nature.

Literature

1. Likhachev D. S. Notes on Russian // Likhachev D. S. Selected works in three volumes. Volume 2. - L .: Khudozh. lit., 1987. - S. 418-494.

2. Likhachev D.S. The art of memory and the memory of art // Criticism and time: a literary-critical collection / comp. N. P. Utekhin. - L .: Lenizat, 1984.

Likhachev D.S. Notes on the origins of art // Context-1985: literary and theoretical studies / ed. ed. N. K. Gay. - M.: Nauka, 1986.

Likhachev D.S. Destruction of architectural monuments // Selected: thoughts about life, history, culture / comp. D. S. Bakun. - M.: Ros. cultural fund, 2006.

Monuments of history and culture of St. Petersburg. Issue 5. Publisher: White and Black, 2000.

Polyakov M.A. Protection of the cultural heritage of Russia. - St. Petersburg. Publisher: Bustard-plus, 2005.

Smirnov V.G. Russia in Bronze: The Millennium of Russia Monument and Its Heroes. - St. Petersburg, 2007.

Fundamental problems of cultural studies. In 4 volumes. cultural policy. - M. Publisher: Aletheya, 2008.

9.www.Wikipedia.org

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Sections: Russian language

Class: 11

The speech development lesson in high school is primarily focused on mastering the basic requirements for completing a task with a detailed answer. Students must master the basics of text analysis, correctly formulate the problem, comment on it, determine the author's position, express their opinion on the formulated problem and argue it, citing arguments from fiction, journalistic and scientific literature.

Purpose: preparation for an essay in the USE format based on the text of A. Solzhenitsyn.

educational:

• get acquainted with historical materials about the construction and destruction of the Cathedral of Christ the Savior;
• to analyze the text of A. Solzhenitsyn;
• study letter forty-third from D.S. Likhachev's book "Letters about the good and the beautiful."

developing: improve skills:

• perform work in accordance with a specific speech task;
• correctly identify the topic and main idea of ​​the text;
• think about the topic, comprehend its boundaries;
• retell and analyze the text;
• observe, collect material for reasoning;
• compare texts, compare them by topic;
• systematize the material, correlate it with the problem of the source text;
• analyze the text, evaluate it according to K1-K4 criteria;
• build an essay in a certain compositional form: in accordance with the criteria for evaluating a task with a detailed answer K1-K4;
• express their thoughts correctly, that is, in accordance with the norms of the literary language.

educational:

• to cultivate a sense of deep respect for the cultural heritage of our country;
• to cultivate an understanding of the value of churches that testify to the spiritual wealth of our people.

Equipment: Russian language. Grades 10-11: textbook for educational institutions: basic level / V.I. Vlasenkov, L.M. Rybchenkov. - M.: Enlightenment, 2009; interactive whiteboard for presentation slides, handout didactic material for observation and analysis, assessment criteria for tasks with a detailed answer K1-K4.

During the classes

1. Organizational moment. Goal setting. Students set their own goals and objectives. The teacher listens, adds, corrects.

2. Introductory speech of the teacher. Today in the lesson we will talk about architectural monuments. What role do they play in the life of modern man? Should they be preserved in the conditions of active modern construction?

3. Students' answers to problematic questions.

4. The word of the teacher. Architectural monuments must be preserved. Let's talk about temples. They are examples of the spiritual aspirations of the people. In them lives a reminder to posterity of eternal values. The invisible laws of harmony and beauty still live in them. They express the idea of ​​a person's desire for beauty, for the spiritual transformation of the earthly world.

5. Checking homework. The students prepared a retelling of texts in groups, highlighting key words in each part. As a result of oral work, there will be a message about the history of the construction of the Cathedral of Christ the Savior, an artistic description of the Temple before its opening and an artistic description on the night after its destruction. Annex 1.

6. Revealing perception.

What thoughts and feelings did you have after reading, retelling? What images appeared before you? Describe your feelings using keywords from the text. (Regret for the loss of a beautiful, spiritually significant creation of human hands. Indignation at the soulless attitude to cultural heritage. Anxiety for the shaky, unstable stay of the beautiful in a cruel world. The image of the majestic Temple, which has its own soul, and the image of a pile of ruins after the explosion). Key words: "The golden domes of the temple floated over Moscow, shining with purity", "true beauty and harmony were the healers of the suffering soul", "the temple ascended in the very middle of the earth and in the core of Moscow", "the temple was especially exalted and strict and full of some a special mood", "they thought the temple would stand forever", thousands of diggers chose and exported the land", inspired artists painted the vaults", "sculptors decorated the temple", "it took seventeen years", "countless shadows of warriors appeared", "the temple was already attached to a lofty and bright secret, transferred to him for eternal storage by the memory of the people ... so that the people do not get lost in the darkness", "an invisible, eternal book of times was written from year to year." "It lay in a huge mountain of crushed stone and huge fragments of walls, pillars and vaults", "the view of the arch was even more terrible", "some kind of lonely joint of the building, accidentally left after the destruction, some kind of finger, staring upright at the sky", " the view was wild and terrible”, “a depressing, grotesque mood was created”, “by the forced silence of a dead ruin”, “the spectacle was suppressed by the majestic and proud incomprehensibility of death”.

7. The word of the teacher. Today, the Cathedral of Christ the Savior pleases people with its former beauty. He has been restored. And the human heart rejoices, gaining faith in the victory of goodness, justice, immortality.

8. View presentation slides. Annex 2.

9. Work with the text from the collection of standard examination options edited by I.P. Tsybulko. FIPI, 2012

Read the text, identify the topic and main idea.

(1) Yakonov climbed the path through the wasteland, not noticing where, not noticing the rise. (2) And the legs are tired, dislocating from bumps. (3) And then from the high place where he wandered, he already looked around with reasonable eyes, trying to understand where he was. (4) The ground underfoot is in fragments of brick, in rubble, in broken glass, and some kind of rickety plank shed or booth in the neighborhood, and the fence remaining below around a large area for uncompleted construction. (5) And in this hill, which had undergone a strange desolation not far from the center of the capital, white steps went up, about seven in number, then stopped and began, it seems, again. (6) Some kind of dull memory wavered in Yakonov at the sight of these white steps, and where the steps led was poorly distinguished in the darkness: a building of a strange shape, at the same time, as it were, destroyed and survived. (7) The staircase went up to wide iron doors, closed tightly and knee-deep in packed rubble. (8)Yes! (9)Yes! (10) A shattering memory spurred Yakonov. (11) He looked back. (12) Marked by rows of lanterns, the river wound far below, with a strangely familiar bend going under the bridge and further to the Kremlin. (13) But the bell tower? (14) She is not. (15) Or are these piles of stone from the bell tower? (16) Yakonov felt hot in his eyes. (17) He closed his eyes, sat down quietly. (18) On the stone fragments that filled up the porch. (19) Twenty-two years ago, in this very place, he stood with a girl named Agnia. (20) That same autumn, in the evening, they walked along the alleys near Taganskaya Square, and Agnia said in her quiet voice, which was hard to hear in the city rumble:

- (21) Do you want me to show you one of the most beautiful places in Moscow?

(22) And she led him to the fence of a small brick church, painted in white and red paint and facing an altar in a curved nameless alley. (23) Inside the fence it was crowded, there was only a narrow path for the procession around the church. (24) And right there, in the corner of the fence, an old large oak tree grew, it was taller than the church, its branches, already yellow, overshadowed both the dome and the alley, which made the church seem quite tiny.

- (25) This is the church, - said Agnia.

- (26) But not the most beautiful place in Moscow.

- (27) Wait.

(28) She led him to the porch of the main entrance, went out of the shadows into the stream of sunset and sat on the low parapet, where the fence broke off and the gap for the gate began.

- (29) So look!

(30) Anton gasped. (31) They fell out of the gorge of the city and reached a steep height with a spacious open distance. (32) The river burned in the sun. (33) Zamoskvorechye lay on the left, dazzling with a yellow sheen of glass, almost underfoot the Yauza flowed into the Moscow River, on the right behind it rose the carved contours of the Kremlin, and even further away the five red-gold domes of the Cathedral of Christ the Savior flared in the sun. (34) And in all this radiance, Agnes, in a thrown yellow shawl, also seemed golden, sat squinting in the sun.

- (35) Yes! (36) This is Moscow! Anton said excitedly.

- (37) But she is leaving, Anton, Agnia sang. Moscow is leaving!

- (38) Where does she go there? (39) Fantasy.

- (40) This church will be demolished, Anton, Agnia repeated her.

- (41) How do you know? Anton got angry. - (42) This is an artistic monument, they will leave it like a drink.

(43) He looked at a tiny bell tower, through the slot of which oak branches peered into the bells.

- (44) Demolished! Agnia prophesied confidently, still sitting motionless, in the yellow light and in the yellow shawl.

(45) Yakonov woke up. (46) Yes, ... they destroyed the hipped bell tower and turned the stairs descending to the river. (47) I couldn’t even believe that that sunny evening and this December dawn took place on the same square meters of Moscow land. (48) But the view from the hill was still far, and the meanders of the rivers, repeated by the last lanterns, were the same ...

(According to A. Solzhenitsyn *)

*Alexander Isaevich Solzhenitsyn(1918-2008) - an outstanding Russian writer, publicist, historian, poet and public figure.

What is the topic of the text? What is its main idea? (The text refers to the destruction of the temple. The main idea is to show the bewilderment and chagrin of a person who saw a mangled wasteland in the place where the magnificent temple once stood).

What images are opposed? (The author contrasts two episodes from the life of Anton Yakonov: a sunny evening, when Agnia showed one of the most beautiful places in Moscow, and a December dawn, when, returning here twenty-two years later, he saw a ruined temple with a torn staircase. In addition, "height with a spacious open distance", the beauty of the panorama is opposed to the "gorge of the city", the quiet voice of the girl - to the "urban rumble").

Determine the main problems. (The problem of preserving cultural heritage. The problem of the influence of the urban landscape and urban architecture on a person).

Find marker words, means of expressing the author's position. (In this text, the position of the author is not openly expressed. We will look for the words markers in the images of Agnia and Anton, as well as in the words of the author).

What words express the author's idea? (In Agnia’s words “Moscow is leaving!” the thought of breaking the connection between generations is expressed. Moscow is leaving, left to us by our ancestors. History is leaving. In Anton’s words “This is Moscow!” In the words of the author, “Anton said with rapt attention”, “they destroyed the hipped bell tower and turned the stairs around”, “Yakonov felt hot in his eyes. He closed his eyes and quietly sat down.

What means of expression clearly emphasizes Anton's bewilderment, shock? (Parcellation in sentences 17, 18).

What is the semantic connection between this text and the previous ones? (We are talking about the beauty and grandeur of the temples, as well as the fragments remaining from them. "He lay on a huge a mountain of crushed stone and huge debris walls, pillars and vaults", "the view of the arch was even more terrible", "some kind of lonely joint of the building accidentally left after the destruction, some kind of finger staring upright at the sky", "the view was wild and terrible", "a depressing , grotesque mood", "forced silence of a dead ruin", "the spectacle overwhelmed by the majestic and proud incomprehensibility of death" --- "The earth underfoot in broken bricks, in rubble, in broken glass , and some kind of rickety plank shed or booth in the neighborhood ... The stairs went up to wide iron doors, closed tightly and knee-deep littered with packed rubble ... they destroyed the hipped bell tower and turned the stairs around." The texts are united by a common problem: the problem of preserving cultural heritage).

10. The word of the teacher. We see depressing pictures that are the result of destruction. A person who deeply understands the laws of imperishable creation, associated with moral laws, with the traditions of Orthodox culture, a person who deeply understands the historical value of such architectural structures, bewilderment arises in his soul, regret about the loss of the beautiful, the eternal.

11. The word of the teacher. One of the defenders of cultural heritage was D.S. Likhachev. He opposed the soulless transformation of historically valuable objects. It was important for him to preserve the monuments of the past the way caring predecessors who loved their Fatherland left us as a legacy.

12. Reading an excerpt from letter forty-third from D.S. Likhachev's book "Letters about the good and the beautiful."

In my youth, I first came to Moscow and accidentally came across the Church of the Assumption on Pokrovka (1696-1699). I didn't know anything about her before. Meeting her shocked me. Before me rose a frozen cloud of red and white lace. There were no "architectural masses". Her lightness was such that she seemed to be the embodiment of an unknown idea, a dream of something unheard of beautiful. It cannot be imagined from the surviving photographs and drawings, it should have been seen surrounded by low ordinary buildings. I lived under the impression of this meeting and later began to study ancient Russian culture precisely under the influence of the impetus I received then. At the initiative of A. V. Lunacharsky, the lane next to it was named after its builder, a serf - Potapovsky. But people came and demolished the church. Now this place is empty...

Who are these people who destroy the living past, the past, which is also our present, because culture does not die? Sometimes it is the architects themselves - one of those who really want to put their “creation” in a winning place and are too lazy to think about something else. Sometimes these are completely random people, and we are all to blame for this. We need to think about how this doesn't happen again. Monuments of culture belong to the people, and not only to our generation. We are responsible for them to our descendants. We will be in great demand in a hundred and two hundred years.

13. Work on the main idea and keywords. “She seemed to be the embodiment of an unknown idea, a dream of something unheard of beautiful. It cannot be imagined from the surviving photographs and drawings, she should have been seen surrounded by low ordinary buildings. I lived under the impression of this meeting and later began to study ancient Russian culture precisely under the influence the push I received then."

We draw a conclusion about the influence of the temple on human life. The task is to deeply feel the degree of loss of an architectural monument, which became the beginning of a new life for Academician Likhachev, connected with the study of the history of Rus'. Feel responsible for your actions before the future.

14. Evaluation of the student's essay according to the criteria K1-K4.

Every person probably has a dear, memorable place where he feels a special sense of belonging to something great, eternal. Temples ... Silent witnesses of the greatness and glory of the country. Should they be preserved? It is this problem that Aleksandr Solzhenitsyn touches on.

The writer contrasts two episodes from the life of Anton Yakonov: a sunny evening, when Agnia showed one of the most beautiful places in Moscow, and a December dawn, when, returning here twenty-two years later, he saw a ruined temple with a torn staircase. Anton remembered Agnia's bitter words that the church would be demolished, that "Moscow is leaving." It hurts him to look at this place, because at that time he was sure that "an artistic monument ... will be left."

Solzhenitsyn lived in an era when the destruction of churches was not uncommon. The author believes that such an attitude to the monuments of the past breaks the connection between generations, violates the harmony in human life. The writer is sure that society should treat monuments with care, preserve what gives high, bright feelings.

Undoubtedly, today the Cathedral of Christ the Savior, built to commemorate the victory in the war of 1812, is dear to all Russian people. How important this temple is for a person, we learn from the book "The Renunciation" by the writer and public figure Pyotr Proskurin. He spoke about the long, painstaking work of the best masters from different parts of the country, about the significance of the temple - a symbol of Russian catholicity, unity ...

Built for years, it was destroyed in one minute. About what was left to the descendants, it is written in the article by Pyotr Georgievich Palamarchuk. We see a terrible picture of desolation: the lonely remnant of the cathedral in the midst of countless debris.

I would like to note that cultural heritage must be treated with care, remember that what has come down to us from the depths of centuries was built for centuries as a sign of immense love for the Motherland. And several people cannot, do not have the right to decide the fate of the monuments. It is important to consider public opinion here.

(Students evaluate the text according to the criteria K1-K4).

15. The results of the lesson. Reflection. What are your feelings? What thoughts came up at the end of the lesson? What means of expression will you use in your essay, revealing the problem of preserving cultural heritage?

16. Homework: write an essay in the USE format based on the text of A. Solzhenitsyn, using materials as literary arguments: exercise. 182 (Article by Daniil Granin on the protection of the safety of Nevsky Prospekt by D.S. Likhachev), ex. 188 (Article by D.S. Likhachev "Love, respect, knowledge"), letter forty-third from the book by D.S. Likhachev "Letters about the good and the beautiful".

Write an essay based on the text you read.

Formulate and comment on one of the problems posed by the author of the text (avoid over-quoting).

Formulate position of the author (narrator). Write whether you agree or disagree with the point of view of the author of the read text. Explain why. Argue your opinion, relying primarily on the reader's experience, as well as on knowledge and life observations (the first two arguments are taken into account).

The volume of the essay is at least 150 words.

A work written without relying on the text read (not on this text) is not evaluated. If the essay is a paraphrase or a complete rewrite of the source text without any comments, then such work is evaluated by zero points.

Write an essay carefully, legible handwriting.

Materials used

1. Vlasenkov A.I., Rybchenkova L.M. Russian language: Grammar. Text. Speech styles: Textbook for 10 - 11 cells. general education institutions. - M .: Education, 1998 (Exercise 315).

2. Letter forty-third from the book by D.S. Likhachev "Letters about the good and the beautiful."

3. USE-2012. Russian language: typical examination options: 30 options / edited by I.P. Tsybulko. - M.: National Education, 2011. - (USE-2012. FIPI - school).

4. Internet resources: photographs (Yandex. Pictures), materials about the Cathedral of Christ the Savior (ru.wikipedia.org> Cathedral of Christ the Savior), Proskurin P.L. Renunciation. Electronic Library (http://royallib.com/).

.USE in Russian. Task C1.

1) The problem of historical memory (responsibility for the bitter and terrible consequences of the past)

The problem of responsibility, national and human, was one of the central ones in literature in the middle of the 20th century. For example, A.T. Tvardovsky in the poem "By the Right of Memory" calls for a rethinking of the sad experience of totalitarianism. The same theme is revealed in A. A. Akhmatova's poem "Requiem". The verdict on the state system based on injustice and lies is passed by A.I. Solzhenitsyn in the story "One Day in the Life of Ivan Denisovich"

2) The problem of preservation of ancient monuments and respect for them.

The problem of careful attitude to cultural heritage has always remained in the center of general attention. In the difficult post-revolutionary period, when the change of the political system was accompanied by the overthrow of the old values, Russian intellectuals did everything possible to save cultural relics. For example, Academician D.S. Likhachev prevented Nevsky Prospekt from being built up with typical high-rise buildings. The estates of Kuskovo and Abramtsevo were restored at the expense of Russian cinematographers. Caring for ancient monuments distinguishes Tula residents: the appearance of the historical center of the city, the church, the Kremlin is preserved.

The conquerors of antiquity burned books and destroyed monuments in order to deprive the people of historical memory.

3) The problem of attitude to the past, loss of memory, roots.

"Disrespect for ancestors is the first sign of immorality" (A.S. Pushkin). Chingiz Aitmatov called a man, who does not remember his kinship, who lost his memory, mankurt (“Stormy stop”). Mankurt is a man forcibly deprived of memory. This is a slave who has no past. He does not know who he is, where he comes from, does not know his name, does not remember childhood, father and mother - in a word, he does not realize himself as a human being. Such a subhuman is dangerous for society - the writer warns.

Quite recently, on the eve of the great Victory Day, young people were asked on the streets of our city if they knew about the beginning and end of the Great Patriotic War, about who we fought, who G. Zhukov was ... The answers were depressing: the younger generation does not know the dates of the start of the war, the names of the commanders, many have not heard about the Battle of Stalingrad, about the Kursk Bulge ...

The problem of forgetting the past is very serious. A person who does not respect history, who does not honor his ancestors, is the same mankurt. One would like to remind these young people the piercing cry from the legend of Ch. Aitmatov: "Remember, whose are you? What is your name?"

4) The problem of a false goal in life.

“A person needs not three arshins of land, not a manor, but the whole globe. All nature, where in the open space he could show all the properties of a free spirit,” wrote A.P. Chekhov. Life without purpose is a meaningless existence. But the goals are different, such as, for example, in the story "Gooseberry". His hero - Nikolai Ivanovich Chimsha-Gimalaysky - dreams of acquiring his estate and planting gooseberries there. This goal consumes him entirely. As a result, he reaches it, but at the same time he almost loses his human appearance ("he has become fat, flabby ... - just look, he will grunt in a blanket"). A false goal, fixation on the material, narrow, limited disfigures a person. He needs constant movement, development, excitement, improvement for life ...

I. Bunin in the story "The Gentleman from San Francisco" showed the fate of a man who served false values. Wealth was his god, and that god he worshipped. But when the American millionaire died, it turned out that true happiness passed by the person: he died without knowing what life is.

5) The meaning of human life. Search for a life path.

The image of Oblomov (I.A. Goncharov) is the image of a man who wanted to achieve a lot in life. He wanted to change his life, he wanted to rebuild the life of the estate, he wanted to raise children ... But he did not have the strength to realize these desires, so his dreams remained dreams.

M. Gorky in the play "At the Bottom" showed the drama of "former people" who have lost the strength to fight for their own sake. They hope for something good, they understand that they need to live better, but they do nothing to change their fate. It is no coincidence that the action of the play begins in the rooming house and ends there.

N. Gogol, the exposer of human vices, is persistently looking for a living human soul. Depicting Plyushkin, who has become "a hole in the body of mankind", he passionately urges the reader, who enters adulthood, to take with him all the "human movements", not to lose them on the road of life.

Life is a movement along an endless road. Some travel along it "with official necessity", asking questions: why did I live, for what purpose was I born? ("Hero of our time"). Others are frightened of this road, run to their wide sofa, because "life touches everywhere, gets it" ("Oblomov"). But there are also those who, making mistakes, doubting, suffering, rise to the heights of truth, finding their spiritual "I". One of them - Pierre Bezukhov - the hero of the epic novel by L.N. Tolstoy "War and Peace".

At the beginning of his journey, Pierre is far from the truth: he admires Napoleon, is involved in the company of "golden youth", participates in hooligan antics along with Dolokhov and Kuragin, too easily succumbs to rough flattery, the cause of which is his huge fortune. One stupidity is followed by another: marriage to Helen, a duel with Dolokhov ... And as a result - a complete loss of the meaning of life. "What is bad? What is good? What should be loved and what should be hated? Why live and what am I?" - these questions are countless times scrolled in my head until a sober understanding of life comes. On the way to it, and the experience of Freemasonry, and observation of ordinary soldiers in the Battle of Borodino, and a meeting in captivity with the folk philosopher Platon Karataev. Only love moves the world and a person lives - Pierre Bezukhov comes to this thought, finding his spiritual "I".

6) Self-sacrifice. Love for your neighbor. Compassion and mercy. Sensitivity.

In one of the books dedicated to the Great Patriotic War, a former blockade survivor recalls that during a terrible famine, he, a dying teenager, was saved by a neighbor who brought a can of stew sent by his son from the front. “I am already old, and you are young, you still have to live and live,” said this man. He soon died, and the boy he saved kept a grateful memory of him for the rest of his life.

The tragedy occurred in the Krasnodar Territory. A fire started in a nursing home where sick old people lived. Among the 62 who were burned alive was 53-year-old nurse Lidia Pachintseva, who was on duty that night. When a fire broke out, she took the old people by the arms, brought them to the windows and helped them escape. But she didn’t save herself - she didn’t have time.

M. Sholokhov has a wonderful story "The Fate of Man". It tells about the tragic fate of a soldier who lost all his relatives during the war. One day he met an orphan boy and decided to call himself his father. This act suggests that love and the desire to do good give a person the strength to live, the strength to resist fate.

7) The problem of indifference. Callous and callous attitude towards a person.

"Satisfied with themselves people", accustomed to comfort, people with small property interests - the same heroes of Chekhov, "people in cases". This is Dr. Startsev in "Ionych", and teacher Belikov in "The Man in the Case". Let's remember how Dmitry Ionych Startsev, "on a troika with bells, plump, red," and his coachman Panteleimon, "also plump and red," shouts: "Hold on!" "Prrrava hold" - this is, after all, detachment from human troubles and problems. On their prosperous path of life there should be no obstacles. And in Belikovsky's "whatever happens" we see only an indifferent attitude to the problems of other people. The spiritual impoverishment of these heroes is obvious. And they are not intellectuals at all, but simply - petty bourgeois, townsfolk who imagine themselves to be "masters of life."

8) The problem of friendship, comradely duty.

Front-line service is an almost legendary expression; there is no doubt that there is no stronger and more devoted friendship between people. There are many literary examples of this. In Gogol's story "Taras Bulba" one of the characters exclaims: "There are no bonds brighter than comrades!" But most often this topic was revealed in the literature about the Great Patriotic War. In B. Vasiliev's story "The Dawns Here Are Quiet..." both the anti-aircraft gunners and Captain Vaskov live according to the laws of mutual assistance and responsibility for each other. In K. Simonov's novel The Living and the Dead, Captain Sintsov carries a wounded comrade from the battlefield.

9) The problem of scientific progress.

In M. Bulgakov's story, Doctor Preobrazhensky turns a dog into a man. Scientists are driven by a thirst for knowledge, the desire to change nature. But sometimes progress turns into terrible consequences: a two-legged creature with a "dog's heart" is not yet a person, because there is no soul in him, no love, honor, nobility.

The press reported that very soon there will be an elixir of immortality. Death will be finally defeated. But for many people, this news did not cause a surge of joy; on the contrary, anxiety intensified. What will this immortality mean for a person?

10) The problem of the patriarchal village way of life. The problem of charm, the beauty of a morally healthy village life.

In Russian literature, the theme of the village and the theme of the motherland were often combined. Rural life has always been perceived as the most serene, natural. One of the first to express this idea was Pushkin, who called the village his office. ON THE. Nekrasov in a poem and poems drew the reader's attention not only to the poverty of peasant huts, but also to how friendly peasant families are, how hospitable Russian women are. A lot is said about the originality of the farmstead way of life in Sholokhov's epic novel "Quiet Flows the Don". In Rasputin's story Farewell to Matyora, the ancient village is endowed with a historical memory, the loss of which is tantamount to death for the inhabitants.

11) The problem of labor. The pleasure of meaningful activity.

The theme of labor has been repeatedly developed in Russian classical and modern literature. As an example, it is enough to recall the novel by I.A. Goncharov "Oblomov". The hero of this work, Andrei Stoltz, sees the meaning of life not as a result of labor, but in the process itself. We see a similar example in Solzhenitsyn's story "Matryonin's Dvor". His heroine does not perceive forced labor as a punishment, punishment - she treats work as an integral part of existence.

12) The problem of the influence of laziness on a person.

Chekhov's essay "My" she "lists all the terrible consequences of the influence of laziness on people.

13) The problem of the future of Russia.

The topic of the future of Russia was touched upon by many poets and writers. For example, Nikolai Vasilyevich Gogol in a lyrical digression of the poem "Dead Souls" compares Russia with "a lively, unbeatable troika". "Rus, where are you going?" he asks. But the author has no answer to the question. The poet Eduard Asadov in the poem "Russia did not begin with a sword" writes: "The dawn rises, bright and hot. And it will be forever indestructible. Russia did not begin with a sword, and therefore it is invincible!". He is sure that a great future awaits Russia, and nothing can stop it.

14) The problem of the influence of art on a person.

Scientists and psychologists have long argued that music can have a different effect on the nervous system, on the tone of a person. It is generally accepted that the works of Bach increase and develop the intellect. Beethoven's music awakens compassion, cleanses a person's thoughts and feelings of negativity. Schumann helps to understand the soul of a child.

Dmitri Shostakovich's Seventh Symphony has the subtitle "Leningradskaya". But the name "Legendary" suits her better. The fact is that when the Nazis besieged Leningrad, the inhabitants of the city had a huge impact on the 7th symphony of Dmitry Shostakovich, which, as eyewitnesses testify, gave people new strength to fight the enemy.

15) The problem of anticulture.

This problem is relevant even today. Now there is a dominance of "soap operas" on television, which significantly reduce the level of our culture. Literature is another example. Well the theme of "deculturation" is revealed in the novel "The Master and Margarita". MASSOLIT employees write bad works and at the same time dine in restaurants and have dachas. They are admired and their literature revered.

16) The problem of modern television.

For a long time, a gang operated in Moscow, which was distinguished by particular cruelty. When the criminals were captured, they admitted that their behavior, their attitude to the world was greatly influenced by the American film Natural Born Killers, which they watched almost every day. They tried to copy the habits of the heroes of this picture in real life.

Many modern athletes watched TV when they were children and wanted to be like the athletes of their time. Through television broadcasts, they got acquainted with the sport and its heroes. Of course, there are also reverse cases, when a person became addicted to the TV, and he had to be treated in special clinics.

17) The problem of clogging the Russian language.

I believe that the use of foreign words in the native language is justified only if there is no equivalent. Many of our writers struggled with the clogging of the Russian language with borrowings. M. Gorky pointed out: “It makes it difficult for our reader to stick foreign words into a Russian phrase. It makes no sense to write concentration when we have our own good word - condensation.

Admiral A.S. Shishkov, who for some time held the post of Minister of Education, proposed replacing the word fountain with a clumsy synonym he invented - a water cannon. Practicing in word creation, he invented replacements for borrowed words: he suggested speaking instead of an alley - prosad, billiards - a spherical ball, he replaced the cue with a spherical ball, and called the library a bookkeeper. To replace the word he did not like galoshes, he came up with another - wet shoes. Such concern for the purity of the language can cause nothing but laughter and irritation of contemporaries.

18) The problem of the destruction of natural resources.

If they began to write about the misfortune threatening mankind in the press only in the last ten or fifteen years, then Ch. Aitmatov spoke about this problem back in the 70s in his story "After the Fairy Tale" ("The White Steamboat"). He showed the destructiveness, the hopelessness of the path, if a person destroys nature. It takes revenge by degeneration, lack of spirituality. The same theme is continued by the writer in his subsequent works: "And the day lasts longer than a century" ("Stormy Stop"), "Blach", "Cassandra's Brand". A particularly strong feeling is produced by the novel "The Scaffolding Block". Using the example of a wolf family, the author showed the death of wildlife from human economic activity. And how scary it becomes when you see that, when compared with a person, predators look more humane and "humane" than the "crown of creation." So for the sake of what good in the future does a person bring his children to the chopping block?

19) Imposing your opinion on others.

Vladimir Vladimirovich Nabokov. "A lake, a cloud, a tower..." The protagonist, Vasily Ivanovich, is a modest office worker who won a pleasure trip to nature.

20) The theme of war in literature.

Very often, congratulating our friends or relatives, we wish them a peaceful sky over their heads. We do not want their families to be subjected to the hardships of the war. War! These five letters carry a sea of ​​blood, tears, suffering, and most importantly, the death of people dear to our hearts. There have always been wars on our planet. The pain of loss has always filled the hearts of people. From everywhere where there is a war, you can hear the groans of mothers, the crying of children and deafening explosions that tear our souls and hearts. To our great happiness, we know about the war only from feature films and literary works.

A lot of trials of the war fell on the lot of our country. At the beginning of the 19th century, Russia was shaken by the Patriotic War of 1812. The patriotic spirit of the Russian people was shown by L. N. Tolstoy in his epic novel War and Peace. The guerrilla war, the Battle of Borodino - all this and much more appears before our eyes. We are witnessing the terrible everyday life of the war. Tolstoy tells that for many the war has become the most common thing. They (for example, Tushin) perform heroic deeds on the battlefields, but they themselves do not notice this. For them, war is a job that they must do in good faith. But war can become commonplace not only on the battlefield. An entire city can get used to the idea of ​​war and go on living resigned to it. Such a city in 1855 was Sevastopol. Leo Tolstoy narrates about the difficult months of the defense of Sevastopol in his Sevastopol Tales. Here, the events taking place are described especially reliably, since Tolstoy is their eyewitness. And after what he saw and heard in a city full of blood and pain, he set himself a definite goal - to tell his reader only the truth - and nothing but the truth. The bombardment of the city did not stop. New and new fortifications were required. Sailors, soldiers worked in the snow, rain, half-starved, half-dressed, but they still worked. And here everyone is simply amazed by the courage of their spirit, willpower, great patriotism. Together with them, their wives, mothers, and children lived in this city. They got so used to the situation in the city that they no longer paid attention to either the shots or the explosions. Very often they brought meals to their husbands right in the bastions, and one shell could often destroy the whole family. Tolstoy shows us that the worst thing in war happens in the hospital: “You will see doctors there with bloodied hands to the elbows ... busy near the bed, on which, with open eyes and speaking, as if in delirium, meaningless, sometimes simple and touching words lies wounded under the influence of chloroform. War for Tolstoy is dirt, pain, violence, whatever goals it pursues: "... you will see the war not in the correct, beautiful and brilliant order, with music and drumming, with waving banners and prancing generals, but you will see the war in its real expression - in blood, in suffering, in death ... "The heroic defense of Sevastopol in 1854-1855 once again shows everyone how much the Russian people love their homeland and how boldly they defend it. Sparing no effort, using any means, he (the Russian people) does not allow the enemy to seize their native land.

In 1941-1942, the defense of Sevastopol will be repeated. But it will be another Great Patriotic War - 1941-1945. In this war against fascism, the Soviet people will accomplish an extraordinary feat, which we will always remember. M. Sholokhov, K. Simonov, B. Vasiliev and many other writers devoted their works to the events of the Great Patriotic War. This difficult time is also characterized by the fact that women fought on an equal footing with men in the ranks of the Red Army. And even the fact that they are representatives of the weaker sex did not stop them. They struggled with fear within themselves and performed such heroic deeds, which, it seemed, were completely unusual for women. It is about such women that we learn from the pages of B. Vasiliev's story "The dawns here are quiet ...". Five girls and their combat commander F. Baskov find themselves on the Sinyukhina Ridge with sixteen fascists who are heading for the railroad, absolutely sure that no one knows about the course of their operation. Our fighters found themselves in a difficult situation: it is impossible to retreat, but to stay, because the Germans serve them like seeds. But there is no way out! Behind the Motherland! And now these girls perform a fearless feat. At the cost of their lives, they stop the enemy and prevent him from carrying out his terrible plans. And how carefree was the life of these girls before the war?! They studied, worked, enjoyed life. And suddenly! Planes, tanks, cannons, shots, screams, groans... But they did not break down and gave the most precious thing they had - their lives - for victory. They gave their lives for their country.

But there is a civil war on earth, in which a person can give his life without knowing why. 1918 Russia. Brother kills brother, father kills son, son kills father. Everything is mixed up in the fire of malice, everything is depreciated: love, kinship, human life. M. Tsvetaeva writes: Brothers, here is the extreme rate! For the third year now, Abel has been fighting with Cain ...

27) Parental love.

In Turgenev's prose poem "Sparrow" we see the heroic deed of a bird. Trying to protect the offspring, the sparrow rushed into battle against the dog.

Also in Turgenev's novel "Fathers and Sons", Bazarov's parents most of all want to be with their son.

28) Responsibility. Rash acts.

In Chekhov's play "The Cherry Orchard" Lyubov Andreevna lost her estate because all her life she was frivolous about money and work.

The fire in Perm occurred due to the rash actions of the organizers of the fireworks, the irresponsibility of the management, the negligence of fire safety inspectors. The result is the death of many people.

The essay "Ants" by A. Morua tells how a young woman bought an anthill. But she forgot to feed its inhabitants, although they needed only one drop of honey a month.

29) About simple things. The theme of happiness.

There are people who do not require anything special from their lives and spend it (life) uselessly and boringly. One of these people is Ilya Ilyich Oblomov.

In Pushkin's novel "Eugene Onegin" the protagonist has everything for life. Wealth, education, position in society and the opportunity to realize any of your dreams. But he is bored. Nothing touches him, nothing pleases him. He does not know how to appreciate simple things: friendship, sincerity, love. I think that's why he's unhappy.

Volkov's essay "On Simple Things" raises a similar problem: a person needs not so much to be happy.

30) Riches of the Russian language.

If you do not use the wealth of the Russian language, you can become like Ellochka Schukina from the work "The Twelve Chairs" by I. Ilf and E. Petrov. She got by with thirty words.

In Fonvizin's comedy "Undergrowth" Mitrofanushka did not know Russian at all.

31) Unscrupulousness.

Chekhov's essay "Gone" tells about a woman who completely changes her principles within one minute.

She tells her husband that she will leave him if he commits even one mean act. Then the husband explained to his wife in detail why their family lives so richly. The heroine of the text "left ... to another room. For her, living beautifully and richly was more important than deceiving her husband, although she says quite the opposite.

There is also no clear position in Chekhov's story "Chameleon" by the police overseer Ochumelov. He wants to punish the owner of the dog that bit Khryukin's finger. After Ochumelov finds out that the possible owner of the dog is General Zhigalov, all his determination disappears.