Text from the Unified State Examination
(1) The most deadly boredom was written on the well-fed, shiny face of the gracious sovereign. (2) He had just emerged from the arms of Morpheus after dinner and did not know what to do. (3) I didn’t want to think or yawn... (4) I’ve been tired of reading since time immemorial, it’s too early to go to the theater, I’m too lazy to go for a ride... (5) What to do? (6) How to have fun?
- (7) Some young lady has come! - Yegor reported.
- (8) He’s asking you!
- (9) Young lady? Hm... (10) Who is this?
(11) A pretty brunette quietly entered the office, dressed simply... even very simply. (12) She entered and bowed.
“(13) Sorry,” she began in a trembling treble.
- (14) I, you know... (15) I was told that you... you can only be found at six o’clock...(16) I... I... the daughter of court councilor Paltsev...
- (17) Very nice! (18) How can I help? (19) Sit down, don’t be shy!
“(20) I came to you with a request...” the young lady continued, awkwardly sitting down and fiddling with her buttons with trembling hands. - (21) I came... to ask you for a ticket for free travel to my homeland. (22) I heard you give... (23) I want to go, but I... I’m not rich... (24) I need to go from St. Petersburg to Kursk...
- Hm... (25) So... (26) Why do you need to go to Kursk? (27) Is there anything you don’t like here?
- (28) No, I like it here. (29) I'm visiting my parents. (30) I haven’t been to them for a long time... (31) Mom, they write, is sick...
- Hm... (32) Do you serve or study here?(33) And the young lady told where and with whom she served, how much salary she received, how much work there was...
- (34) You served... (35) Yes, sir, it’s impossible to say that your salary was great...
(36) It would be inhumane not to give you a free ticket... Hm... (37) Well, I suppose there’s a little cupid in Kursk, huh? (38) Cupid... (39) Groom? (40) Are you blushing? (41) Well, well! (42) It's a good thing. (43) Go for yourself. (44) It’s time for you to get married... (45) Who is he?
- (46) In officials.
- (47) It’s a good thing. (48) Go to Kursk... (49) They say that already a hundred miles from Kursk there is a smell of cabbage soup and cockroaches are crawling... (50) Perhaps there is boredom in this Kursk? (51) Take off your hat! (52) Egor, give us some tea!
(53) The young lady, who did not expect such an affectionate welcome, beamed and described to the gracious sovereign all the entertainment in Kursk... (54) She said that she had a brother who was an official, cousins who were high school students... (55) Yegor served tea.
(56) The young lady timidly reached for the glass and, afraid to smack, began to silently swallow...
(57) The gracious sir looked at her and grinned... (58) He no longer felt bored... - (59) Is your fiancé good-looking? - he asked. - (60) How did you get along with him?
(61) The young lady answered both questions with embarrassment. (62) She trustingly moved towards the gracious sovereign and, smiling, told how suitors had wooed her here in St. Petersburg and how she refused them... (63) She ended up taking a letter from her parents from her pocket and reading it to the gracious sovereign. (64) Eight o’clock struck.
- (65) And your father has good handwriting... (66) What squiggles he writes with! (67) Hehe...
:
(68) But, however, I have to go... (69) It has already begun in the theater... (70) Goodbye, Marya Efimovna!
- (71) So can I hope? - asked the young lady, getting up.
- (72) For what?
- (73) If you give me a free ticket...- (74) Ticket?.. (75) Hm... (76) I don’t have tickets! (77) You must have made a mistake, madam...
(78) He-he-he... (79) You got to the wrong place, at the wrong entrance... there really is some kind of railway worker who lives next to me, and I work in a bank, sir! (80) Egor, tell me to lay it down! (81) Goodbye, Marya Semyonovna! (82) Very glad... very glad...
(83) The young lady got dressed and went out... (84) At another entrance she was told that he left at half past seven for Moscow.
(According to A.P. Chekhov)
Introduction
In life, we often encounter injustice, the disdainful attitude of people who have some kind of power over others. People who are financially secure do not understand the poor, do not consider it necessary to take their opinion into account, and simply do not perceive them as equals. Simple, “little” people become the subject of ridicule and insults from those in power.
A comment
The presented text raises the topic of relationships between people of different classes - a young poor girl asking for money, and a bored “gracious sovereign” who does not know what to do with himself in the coming day.
The girl urgently needs to go home, and she, having heard somewhere that the master was giving out free tickets to everyone in need, came to him for help. He asks for all the details of her personal life, the reasons why she is in such a hurry to Kursk. The “young lady,” in her naivety, shares her hopes and dreams, rejoicing at such a warm welcome. However, in the end it turns out that she was at the wrong entrance, and the “dear sir” was just talking to her out of boredom.
Instead of somehow helping his interlocutor, he leaves. She acted as a kind of toy for the bank employee, and he is not at all worried about her future fate.
Soon the girl learns that the railway worker from the next door is no longer at home. So she is left with nothing.
Topic, problem, idea
In Russian literature, the theme of the little man has become classic. Satirist writers have thought a lot about this, exposing the imperfections of the social structure of our Motherland. A.P. was no exception. Chekhov, who thought a lot about social order, looked closely at many images typical of his time - officials of various ranks, landowners, peasants, the poor, beggars.
The text raises the problem of social inequality, in other words, the problem of the little man.
Author's position
Chekhov clearly has a negative attitude towards the “gracious sir.” This can be seen already from the first phrase of the text, which talks about “a well-fed, shiny face.” The girl, on the contrary, evokes sympathy from the author. Her descriptions are pleasant, without caricature: “pretty brunette”, “fiddle with her buttons with trembling hands.” We can say that Chekhov stands on the side of the “little people” who are afraid of everything in life, and condemns the inhumanity of the highest circles.
Your position
I really want to agree with the author, because, knowing all the life difficulties of the young brunette, the bank employee could at least give her money, if it didn’t work out with the ticket. The trouble is that rich people are looking for benefit in everything only for themselves, and the environment around them does not bother them. They seem to be dead internally. Chekhov, in my opinion, by raising this problem, wants to shake up society, force people of high rank to look at themselves from the outside.
Arguments and examples
The topic of social inequality, the relationship of the poor with the rich, and people without rights with people of high status has been repeatedly raised in literature.
F.M. Dostoevsky in his novel “Crime and Punishment” presents a gallery of people who are beyond the poverty line. The main plot action begins precisely in the clash between a poor student and an old money-lender who profits from the misfortunes of other poor people.
Poverty drives Raskolnikov to thoughts of murder. By this action, he seems to be trying to prove to himself that he is not a simple “little man” who is not able to influence anything, but “has the right” - deciding the destinies of people.
I think that such a terrible act by Raskolnikov was initially caused by his desire to save the people around him from social injustice in the person of his grandmother-pawnbroker.
There are many examples in real life. According to statistics, more than half of the Russian population lives in very difficult living conditions, often without work, without money and, in fact, without rights. Remember how many homeless people froze to death on the street last winter, how many sick grandparents live in landfills. The worst thing is that it is very difficult for them to get out of poverty, because others do not respect them and consider them people without a future.
Conclusion
Unfortunately, as long as people in society are divided into rich and poor, as long as social inequality flourishes, there will be a place for callousness, immorality, and indifference in our society. However, I would like to believe that people will become kinder and more tolerant of each other, because we are all equal before God!
Among the most important theoretical problems of social philosophy, one can highlight the problem of social justice and social equality. There is not yet a real model of social structure in which full equality could be realized. People are not born equal in their abilities - this is not their fault or merit. Talent and giftedness are, to a large extent, not personal, but public property, but at the same time it has the right to greater material reward. The whole question is how some should be rewarded, with their “talents, enterprise, initiative,” and others, whom nature, society and, perhaps, fate have deprived of such qualities. The concept of social justice is always historically specific. K. Marx said that the intuitive consciousness of people in determining social justice comes from the real possibilities of society. It becomes especially painful when opportunities are used ineffectively or when some group appropriates more than it is entitled to. In this case, we can recall the painful reaction to all kinds of privileges that have become a system in the life of Russian, as well as Kyrgyz society, both past and present.
Since ancient times, scientists have thought about the nature of relationships between people, about the plight of most people, about the problem of the oppressed and the oppressors, about the justice or injustice of inequality. Even the ancient Greek philosopher Plato reflected on the stratification of people into rich and poor. He said that the state is like two states. One is made up of the poor, the other is made up of the rich, and they all live together, plotting all sorts of intrigues against each other. Plato was “the first political ideologist who thought in terms of classes,” says K. Popper. In his work “The Republic,” Plato argued that the correct state can be scientifically substantiated, and not searched for by grope, fear, faith and improvisation. Plato envisioned that this new, scientifically designed society would not only implement the principles of justice, but also ensure social stability and internal discipline. This is exactly how he imagined a society led by rulers (guardians).
Society, according to Plato, has a class character. All citizens belong to one of three classes - rulers, warriors and officials, workers (farmers, artisans, doctors, actors). He divided the rulers into ruling and non-ruling groups. All these main layers (classes) were assigned certain functions. Wise rulers acted as parents in relation to the other two classes. Plato excluded any possibility of inheritance of class status and envisioned complete equality of opportunity for all children, so that each had an equal chance to demonstrate his natural abilities, and was trained to fulfill his own role in life. If such selection and training could be carried out to perfection, then it would be fair to recognize the absolute power of the winners. To avoid the influence of the family, Plato proposed the abolition of the family in the ruling class and established that members of this group should not own any private property other than the minimum necessary, so that they would not protect their own interests. They should focus only on public welfare.
Thus, in the idea of justice developed by Greek philosophy, the element of inequality predominates. In Plato’s dialogues, “the rule that individuals should not take what belongs to others, and in turn should not be deprived of what belongs to themselves,” is recognized as fair. Justice consists, therefore, in “that every man should have and do what belongs to him”; It is unfair to take on another person's occupation.
So, Plato designed a highly stratified society in which the characteristic features of the ruling class were equality of opportunity (chances), the complete elimination of private property and a concentration on the general welfare. Aristotle also addressed the issue of social inequality in his Politics. He wrote that now in all states there are three elements: one class - very rich; the other is very poor; the third is average. This third is the best, since its members, according to their living conditions, are most ready to follow the rational principle. The rich and the poor find it difficult to follow this principle. It is from the poor and the rich that some grow up to be criminals, and others to become swindlers. The best society is formed from the middle class, and a state where this class is more numerous and stronger than both others combined is governed best, because social balance is ensured.
Aristotle's views on property developed in direct dispute with Plato, to whom he credited the defense of public property. However, Platoy did not write anything like that - in his “Republic” farmers and artisans live in a system of private property, and only the ruling class is deprived of any means of production, consuming the fruits of agriculture and crafts, and leads an ascetic but noble life. According to Plato, private property would destroy the unity of the ruling elite and its devotion to the state, so he prohibits its day of rulers. Aristotle did not believe that private property harmed moral perfection, proving this by four considerations:
Aristotle is aware of the evils that accompany the system of private property, but believes that they are “caused by a completely different cause - the depravity of human nature.” The imperfection of society is corrected not by the equalization of fortunes, but by the moral improvement of people. The reform needs to begin not so much with the equalization of property, but rather with accustoming noble souls to curb desires and forcing ignoble souls to do so (that is, by interfering with them, but without using brute force). The legislator should strive not for equality, but for equalization of property. What matters is not who has the property, but how it is used.
Aristotle praises a society where the middle class is the strongest. Where some have a lot, others have nothing, one can come to two extremes - a plutocratic regime (“oligarchy”) in the interests of only the rich, or a proletarian regime (“democracy”) - in the interests of the urban poor. Any extreme can result in tyranny.
To this day, the essence of all discussions of the problems of inequality and social justice comes down to the same questions that the great Greeks posed and discussed. That's why we paid so much attention to their thoughts.
Decisive for the formation of modern ideas about the essence, forms and functions of social inequality, along with K. Marx, was M. Weber, a classic of world sociological theory. The ideological basis of M. Weber's views is that the individual is the subject of action, and the typical individual is the subject of social action. He sought to develop an alternative analysis based on the multiple sources of social hierarchy.
In contrast to K. Marx, M. Weber, in addition to the economic aspect of stratification, also took into account such aspects as power and prestige. Weber considered property, power and prestige as three separate, interacting factors underlying hierarchies in any society. Differences in ownership give rise to economic classes; differences related to power give rise to political parties, and differences of prestige give rise to status groupings, or strata. From here he formulated his idea of “three autonomous dimensions of stratification.” He emphasized that classes, status bodies and parties are phenomena related to the distribution of power within a community. We can reconstruct Weber's typology of classes under capitalism as follows:
- The working class, dispossessed. It offers its services on the market and differentiates itself by level of qualifications.
- The petty bourgeoisie is a class of small businessmen and traders.
- Dispossessed white collar workers, technicians and intellectuals.
- Administrators and managers.
- Owners who also strive through education for the advantages that intellectuals possess.
- The owner class, that is, those who receive rent from the ownership of land, mines, etc.
- "Commercial class", that is, entrepreneurs.
M. Weber argued that owners are a positively privileged class. At the other pole is the negatively privileged class, here he included those who have neither property nor qualifications that can be offered on the market. This is the lumpen proletariat. Between the two poles there is a whole spectrum of the so-called “middle classes”, which consist of both small owners and people who are able to offer their skills and abilities on the market (officials, artisans, peasants).
M. Weber did not accept the ideas about the harmony of class relations that were widespread in his time. For M. Weber, freedom of contract in the market meant the freedom of the owner to exploit the worker. However, on this issue there were significant differences between him and Marx. For M. Weber, class conflict over the distribution of resources was a natural feature of any society. He did not even try to dream of a world of harmony and equality. From his point of view, property is only one of the sources of differentiation of people, and its elimination will only lead to the emergence of new ones.
M. Weber considered it necessary to recognize the fact that the “law of domination” is an objective technological law, and that society therefore turns out to be, in M. Weber’s own words, a “house of slavery” for the poor working class. He emphasized that rationalization meant dividing society into a ruling class of property owners, guided solely by their own profit, and a property-deprived working class, forced to accept their lot under the threat of starvation. However, he never discussed the question of a possible revolutionary action of the masses. M. Weber, unlike K. Marx, doubted the likelihood that workers would be able to rise to real class consciousness and unite in a common class struggle against the system that exploits them. This can happen, according to M. Weber, only when the contrast in life chances is no longer perceived by workers as inevitable, and when they understand that the reason for this contrast is the unfair distribution of property and the economic structure as a whole.
According to him, only one rational economy is conceivable, which is a technocratic system operating through the mechanism of property privileges and class domination. Therefore, no dichotomy of interests can exist there. In M. Weber's rational society, those who find themselves in a disadvantaged position become modest due to the need to be in accordance with reason. In this sense, class is a kind of reflection in society of the quantitative rationality of the market. This makes it clear who is worth what and who does what in society. However, what people get and what they do depends on their life chances. These odds are probabilistic estimates of life expectancy and quality of life. Social class is a function of one's overall assessment of one's “life chances.” For some, these chances are great, they are supported by high prestige in the rational system of capitalism, for others they are low, insulting human dignity.
Thus, Weber’s interpretation of social inequality suggests that three types of stratification hierarchies exist and interact on the same human material, appearing in different configurations. They are largely independent of each other and from different sides and on different principles they regulate and stabilize the behavior of members of society. This approach, according to Weber, allows us to better understand the patterns of development and structure of society than assuming a pure connection between them and dividing them into “primary” and “derivative”, especially when it comes to freedom and social justice. This issue became key after the collapse of the USSR in the post-Soviet space.
Seventy-four years of Soviet power created distorted ideas about economic freedom and social justice among the majority of the USSR population. In the post-Soviet space, there is a collapse of old ideological stereotypes and the formation of new ones. This is not proof of the embodiment of ideas, but only evidence that people who grew up under Soviet power transferred their ideas about capitalism to reforms in their sovereign states and partially implemented these ideas.
Economic freedom must be considered in the context of the freedom of the human person, because freedom is not anarchy and permissiveness, nor is it the antonym of totalitarianism. We talk about freedom when we mean the democratic structure of society, when governance is carried out in the interests of the absolute majority of the population, that is, freedom as a balance of interests of various groups and social strata. It is obvious that economic freedom should be considered in the context of not only the maximum disclosure of the capabilities of the economic entity itself, but also the extent to which the entire economic community loses or gains from its economic activity (in this case, within one country). Due to the above reasons, post-Soviet states, which have not yet known democracy in their history, are constantly oscillating between anarchy and totalitarianism; a striking example of this is the December “velvet” revolution in Georgia. After the fall of the USSR, all economic barriers to entrepreneurship were removed, which the most enterprising part of society cleverly managed to take advantage of, namely: part of the party and Komsomol activists, consisting of people adapted to work in conditions of change and with connections at all levels of management. It is no secret that the most ardent democrats have become former party workers. It was they who were the conductors of the ideas of economic freedom, which brought its own specifics to the process of “democratization” in the post-Soviet space in the first five years of their independence.
After the euphoria of the first years of the new era, sobering came; industry, without government orders and subsidies, stopped working, the economy was fueled only by external loans. The parity of national currencies that emerged in the process of market supply and demand led to the fact that it became more profitable to import from abroad than to produce in the country. The market began to go into the “shadow” with all the ensuing circumstances, which also led to a decrease in the real level of income. The real level of income is not growing because: a) there are almost no effective trade unions in the post-Soviet territories, conversations about rights end in dismissal; b) there is no labor market, since demand exceeds supply many times over; c) there is very little real investment in the economy. Businesses are struggling to survive. Of newly registered enterprises, 90% die within three years. The salary is determined by the level for which the average person with certain experience and qualifications is willing to work in the absence of unemployment benefits and other sources of livelihood. Without maintaining social programs, social justice is unthinkable.
The situation with social justice is indicated by 600,000 abandoned children, progressive vagrancy and homelessness. A fertility rate of 1.2 has led in recent years to a 2-fold excess of mortality over the birth rate. According to the State Statistics Committee, in the first 4 months of this year the population decreased by almost 300,000 people. At this rate of decline, by 2025 the population will be reduced to 100 million people. As a result, the number of people of retirement age will exceed the number of people of active age. And the burden on taxpayers will increase even more. In terms of life expectancy, Russia ranks 91st between Tunisia and Honduras. The expected healthy life expectancy for women is 66.4 years, while for men it is only 56.1 years. It is characteristic that the pension reform involves a gradual increase in the retirement age.
Thus, in Russia's current economic circumstances, the coexistence of economic freedom and social justice appears increasingly problematic. Moreover, the current situation is a humanitarian disaster. Everything that has been said about Russia is applicable to many states of the post-Soviet space, and our sovereign Kyrgyzstan is no exception.
Justice is a concept of what is proper, associated with historically changing ideas about inalienable human rights. Justice implies the requirement of correspondence between the practical role of a person or social group in the life of society and their social status, between their rights and responsibilities, action and retribution, labor and reward, crime and punishment, the merits of people and their public recognition. Justice always has a historical character, rooted in the living conditions of people (classes). To illustrate this definition, one should consider its evolution, which occurred in parallel with the development and formation of legal and moral consciousness in class society.
Anaximander interpreted the concept of justice as the rule “not to cross the boundaries established from time immemorial.” Heraclitus argued that “god” is the embodiment of cosmic justice. Justice for Vedic understanding is the righteous law of human existence, consonant with the beautiful order in the natural world. Confucius believed that justice is dictated by tradition, embodied in ritual and ethics, and is a manifestation of the will of “heaven.” Mo Di - what is fair is what is useful to people. According to Socrates, justice is following wisdom, true knowledge, the order of things, and laws. Plato's justice is the crown of the four virtues of the ideal state: justice - wisdom - courage - prudence. Aristotle states: “The concept of justice is connected with the concept of the state...”. Justice is an amazing virtue, a common good, an acquired property of the soul, due to which people become capable of fair actions consistent with the law and the law of the state. Epicurus said: “justice is a certain agreement not to harm each other and not to suffer harm.”
For a long period, the concept of justice was included in the framework of theological worldview. Justice was associated in the public consciousness as a fixation of “God’s order”, an expression of God’s will. As capitalist relations unfolded, the theological worldview was replaced by a legal worldview. F. Bacon argued that justice is what unites people and creates the basis for law. T. Hobbes in “Leviathan” writes: “Justice, i.e. compliance with agreements is a rule of reason that prohibits us from doing anything that is detrimental to our lives, from which it follows that justice is a natural law.” B. Spinoza argued that “justice and injustice can only be represented in the state.” I. Kant writes that “the consciousness of the justice of the action that I want to take is an unconditional duty.” G.V.F. Hegel claims that the constitution is “existing justice, as the reality of freedom in the development of its rational definitions.” Marxism asserts that justice is an expression of existing economic relations wrapped in an ideological shell, its content and condition depend on the existing mode of production, therefore, everything that does not correspond to a given mode of production is unfair.
Such an evolutionary transformation of the concept of justice led to the now famous one given above, which defines justice as, first of all, the concept of what should be. In my opinion, we should pause here and consider some properties of the modern definition. From the many definitions of justice known to history and partially given above, it follows that justice is a relative (and indefinite) concept - relative to the person expressed about it, and it is also relative (indefinite) in relation to the historical conditions during which the definition appeared.
The existence of properties such as uncertainty and relativity that are unacceptable for determining justice gives the right to conclude that the goal of social policy is extremely large (since it is uncertain) and has no center since it is relative. It turns out that there is no point of application of power, which is in the hands of the ruling social group, there is no definition of the place where the energy of the ruling classes can be directed - all this leads to discoordination of the activities of the subjects of social policy and to a response - a protest reaction from the object of social policy .
But every source of energy must have a point of application of its power, otherwise it loses its meaning. What will bring meaning to social policy? There is only one answer: Justice. To create a concept about something, it is necessary to compare the object of our consideration with an object we have already understood, which acts as a standard. What can be taken as a standard with which “Justice” can be compared? According to our research, this standard is social policy. Social policy is politics, that is, the activity of a powerful social group, primarily politics, and “Politics” (Greek politike - the art of government) is an activity whose core is the conquest, retention and use of state power. Hence, power is a tool for achieving well-being in society. Then what is power? Power is a form of social relations characterized by the ability to influence the nature and direction of the activities and behavior of people, social groups and classes through economic, ideological and organizational and legal mechanisms, as well as through authority, traditions, and violence. Agreeing with this situation, society becomes dependent on the will of the ruling social group in the same way as the human body is dependent on the central nervous system. The human brain influences the nature and direction of the activity and behavior of the cells (in the definition of power - people) of our body.
The brain is the most authoritative, as the most aware part of the human body about the surrounding and internal world. If we consider the traditions of society as a set of rules-conclusions that emerged from the experience of generations, then in the human body genetic information is a “tradition”, known and executed by all cells of our body, it is hereditary information that is a set of “rules-conclusions” that emerged from phylogenetic experience of our ancestors. Thus, the “tradition” with the help of which brain cells perform their function is the genotype of the organism, which is the same for all cells - both subordinate and leading. All this is a considerable arsenal, but not enough for the entire arsenal. The brain applies “violence” to its subordinate, although there are reasons - “justifications”, which on the material level, at the level of reflexes, “force” him to give such commands, but all this does not make pain - a signal of violence - a feeling of pleasure. The brain can cause pain in its own body, just as a ruling social group can cause protest in the society it leads. In my opinion, the analogy has been proven here, and this will help us in finding methods to achieve social justice, which is the goal of social policy.
The methods of social policy should be similar to the “methods” of the activity of the brain of the human body, since there is a parallel between the brain, in relation to the body, and social policy, in relation to society. Just as protest is incompatible with the state of justice in society, pain is incompatible with the state of health of the human body.
Literary arguments for an essay - reasoning. Unified State Examination, Russian language.
1) What is the meaning of life?
1. The author writes about the meaning of life, and Eugene Onegin in the novel of the same name by A.S. Pushkin comes to mind. Bitter is the fate of those who have not found their place in life! Onegin is a gifted man, one of the best people of that time, but he did nothing but evil - he killed a friend, brought misfortune to Tatyana who loved him:
Having lived without a goal, without work
Until twenty-six years old,
Languishing in idle leisure,
No work, no wife, no business
I didn't know how to do anything.
2. People who have not found the purpose of life are unhappy. Pechorin in “Hero of Our Time” by M.Yu. Lermontov is active, smart, resourceful, observant, but all his actions are random, his activity is fruitless, and he is unhappy, none of the manifestations of his will has a deep purpose. The hero bitterly asks himself: “Why did I live? For what purpose was I born?..”
3. Throughout his life, Pierre Bezukhov tirelessly searched for himself and the true meaning of life. After painful trials, he became able not only to think about the meaning of life, but also to perform specific actions that require will and determination. In the epilogue of L.N. Tolstoy’s novel, we meet Pierre, carried away by the ideas of Decembrism, protesting against the existing social system and fighting for the just life of the very people of which he feels himself a part. According to Tolstoy, this organic combination of the personal and the national contains both the meaning of life and happiness.
2) Fathers and sons. Upbringing.
1. It seems that Bazarov is a positive hero in I.S. Turgenev’s novel “Fathers and Sons.” He is smart, brave, independent in his judgment, a progressive man of his time, but readers are confused by his attitude towards his parents, who love their son madly, but he is deliberately rude to them. Yes, Evgeny practically does not communicate with old people. How sad they are! And only Odintsova he said wonderful words about his parents, but the old people themselves never heard them.
2. In general, the problem of “fathers” and “children” is typical for Russian literature. In A.N. Ostrovsky’s drama “The Thunderstorm,” it takes on a tragic sound, since young people who want to live by their own minds emerge from blind obedience to the domostroy.
And in the novel by I.S. Turgenev, the generation of children represented by Yevgeny Bazarov is already decisively going their own way, sweeping away established authorities. And the contradictions between two generations are often painful.
3) Impudence. Rudeness. Behavior in society.
1. Human incontinence, disrespectful attitude towards others, rudeness and rudeness are directly related to improper upbringing in the family. Therefore, Mitrofanushka in D.I. Fonvizin’s comedy “The Minor” says unforgivable, rude words. In Mrs. Prostakova's house, rude language and beatings are a common occurrence. So mother says to Pravdin: “...now I scold, now I fight; This is how the house holds together.”
2. Famusov appears before us as a rude, ignorant person in A. Griboyedov’s comedy “Woe from Wit.” He is rude to dependent people, speaks grumpily, rudely, calls the servants names in every possible way, regardless of their age.
3. You can cite the image of the mayor from the comedy “The Inspector General”. A positive example: A. Bolkonsky.
4) The problem of poverty, social inequality.
1. With stunning realism, F.M. Dostoevsky depicts the world of Russian reality in the novel “Crime and Punishment”. It shows the social injustice, hopelessness, and spiritual impasse that gave rise to Raskolnikov’s absurd theory. The heroes of the novel are poor people, humiliated by society, poverty is everywhere, suffering is everywhere. Together with the author, we feel pain for the fate of the children. Standing up for the disadvantaged is what matures in the minds of readers when they get acquainted with this work.
5) The problem of mercy.
1. It seems that from all the pages of F. M. Dostoevsky’s novel “Crime and Punishment” disadvantaged people ask us for help: Katerina Ivanovna, her children, Sonechka... The sad picture of the image of a humiliated person calls for our mercy and compassion: “Love your neighbor ..." The author believes that a person must find his way "to the kingdom of light and thought." He believes that a time will come when people will love each other. He claims that beauty will save the world.
2. In maintaining compassion for people, a merciful and patient soul, the moral height of a woman is revealed in A. Solzhenitsyn’s story “Matryonin’s Dvor”. In all the trials that degrade human dignity, Matryona remains sincere, responsive, ready to help, capable of rejoicing in the happiness of others. This is the image of a righteous woman, a keeper of spiritual values. Without her, according to the proverb, “the village, the city, the whole land is not worth it.”
6) The problem of honor, duty, feat.
1. When you read about how Andrei Bolkonsky was mortally wounded, you feel horror. He did not rush forward with the banner, he simply did not lie down on the ground like the others, but continued to stand, knowing that the cannonball would explode. Bolkonsky could not do otherwise. He, with his sense of honor and duty, noble valor, did not want to do otherwise. There are always people who cannot run, remain silent, or hide from danger. They die before others because they are better. And their death is not meaningless: it gives birth to something in the souls of people, something very important.
7) The problem of happiness.
1. L.N. Tolstoy in the novel “War and Peace” leads us, the readers, to the idea that happiness is not expressed in wealth, not in nobility, not in fame, but in love, all-consuming and all-encompassing. Such happiness cannot be taught. Before his death, Prince Andrei defines his state as “happiness”, located in the intangible and external influences of the soul - “happiness of love”... The hero seems to be returning to the time of pure youth, to the ever-living springs of natural existence.
2. To be happy, you need to remember five simple rules. 1. Free your heart from hatred - forgive. 2. Free your heart from worries - most of them do not come true. 3. Live a simple life and appreciate what you have. 4.Give more. 5. Expect less.
8) My favorite work.
They say that every person in his life must raise a son, build a house, plant a tree. It seems to me that in spiritual life no one can do without Leo Tolstoy’s novel War and Peace. I think this book creates in the human soul the necessary moral foundation on which a temple of spirituality can be built. The novel is an encyclopedia of life; The fates and experiences of the heroes are relevant to this day. The author encourages us to learn from the mistakes of the characters in the work and live a “real life.”
9) Friendship.
Andrei Bolkonsky and Pierre Bezukhov in Leo Tolstoy’s novel “War and Peace” are people of “crystal honest, crystal soul.” They constitute the spiritual elite, the moral core to the “marrow of the bones” of a rotten society. These are friends, they are connected by liveliness of character and soul. Both hate the “carnival masks” of high society, complement each other and become necessary to each other, despite the fact that they are so different. The heroes seek and learn the truth - such a goal justifies the value of their life and friendship.
10) Faith in God. Christian motives.
1. In the image of Sonya, F.M. Dostoevsky personifies the “man of God”, who has not lost his connection with God in a cruel world with a passionate desire for “Life in Christ”. In the scary world of the novel Crime and Punishment, this girl is a moral ray of light that warms the heart of a criminal. Rodion heals his soul and returns to life with Sonya. It turns out that without God there is no life. So Dostoevsky thought, so Gumilyov later wrote:
2. The heroes of F. M. Dostoevsky’s novel “Crime and Punishment” read the parable of the resurrection of Lazarus. Through Sonya, the prodigal son, Rodion, returns to real life and God. Only at the end of the novel does he see “morning”, and under his pillow lies the Gospel. Biblical stories became the basis for the works of Pushkin, Lermontov, and Gogol. The poet Nikolai Gumilyov has wonderful words:
There is God, there is peace, they live forever;
And people's lives are instantaneous and miserable,
But a person contains everything within himself,
Who loves the world and believes in God.
11) Patriotism.
1. True patriots in Leo Tolstoy's novel War and Peace do not think about themselves, they feel the need for their own contribution and even sacrifice, but do not expect rewards for this, because they carry in their souls a genuine holy feeling of the Motherland.
Pierre Bezukhov gives his money, sells his estate to equip the regiment. True patriots were also those who left Moscow, not wanting to submit to Napoleon. Petya Rostov is rushing to the front because “The Fatherland is in danger.” Russian men, dressed in soldiers' greatcoats, fiercely resist the enemy, because the feeling of patriotism is sacred and inalienable for them.
2. In Pushkin’s poetry we find sources of the purest patriotism. His “Poltava”, “Boris Godunov”, all appeals to Peter the Great, “slanderers of Russia”, his poem dedicated to the Borodino anniversary, testify to the depth of popular feeling and the power of patriotism, enlightened and sublime.
12) Family.
We, the readers, arouse special sympathy for the Rostov family in L.N. Tolstoy’s novel “War and Peace,” whose behavior reveals high nobility of feelings, kindness, even rare generosity, naturalness, closeness to the people, moral purity and integrity. The sense of family, which the Rostovs take sacred in peaceful life, will prove historically significant during the Patriotic War of 1812.
13) Conscience.
1.Probably, the last thing we, readers, expected from Dolokhov in L.N. Tolstoy’s novel “War and Peace” was an apology to Pierre on the eve of the Battle of Borodino. In moments of danger, during a period of general tragedy, conscience awakens in this tough man. Bezukhov is surprised by this. We seem to see Dolokhov from the other side and one more time we will be surprised when he, with other Cossacks and hussars, frees a party of prisoners, where Pierre will be, when he has difficulty speaking, seeing Petya lying motionless. Conscience is a moral category, without it it is impossible to imagine a real person.
2. Conscientious means a decent, honest person, endowed with a sense of dignity, justice, and kindness. The one who lives in harmony with his conscience is calm and happy. The fate of one who missed it for the sake of momentary gain or renounced it out of personal egoism is unenviable.
3. It seems to me that issues of conscience and honor for Nikolai Rostov in L.N. Tolstoy’s novel “War and Peace” are the moral essence of a decent person. Having lost a lot of money to Dolokhov, he promises himself to return it to his father, who saved him from dishonor. And one more time Rostov surprised me when he entered into an inheritance and accepted all his father’s debts. This is what people usually do with honor and duty, people with a developed sense of conscience.
4. The best features of Grinev from A.S. Pushkin’s story “The Captain’s Daughter,” conditioned by his upbringing, appear in moments of severe trials and help him get out of difficult situations with honor. In conditions of rebellion, the hero maintains humanity, honor and loyalty to himself; he risks his life, but does not deviate from the dictates of duty, refusing to swear allegiance to Pugachev and make compromises.
14) Education. His role in human life.
1. A.S. Griboedov, under the guidance of experienced teachers, received a good initial education, which he continued at Moscow University. The writer's contemporaries were amazed by the level of his education. He graduated from three faculties (the verbal department of the Faculty of Philosophy, the Faculty of Science and Mathematics and the Faculty of Law) and received the academic title of candidate of these sciences. Griboyedov studied Greek, Latin, English, French and German, and spoke Arabic, Persian and Italian. Alexander Sergeevich was fond of theater. He was one of the excellent writers and diplomats.
We consider 2. M. Yu. Lermontov to be one of the great writers of Russia and the progressive noble intelligentsia. He was called a revolutionary romantic. Although Lermontov left the university because the leadership considered his stay there undesirable, the poet was distinguished by a high level of self-education. He began to write poetry early, drew beautifully, and played music. Lermontov constantly developed his talent and left his descendants a rich creative heritage.
15) Officials. Power.
1. I. Krylov, N. V. Gogol, M. E. Saltykov-Shchedrin in their works ridiculed those officials who humiliate their subordinates and pander to their superiors. Writers condemn them for rudeness, indifference to the people, embezzlement and bribery. It’s not for nothing that Shchedrin is called the prosecutor of public life. His satire was full of sharp journalistic content.
2. In the comedy “The Inspector General,” Gogol showed the officials inhabiting the city - the embodiment of the passions rampant in it. He denounced the entire bureaucratic system, portrayed a vulgar society plunged into universal deception. Officials are far from the people, busy only with material well-being. The writer not only exposes their abuses, but also shows that they have acquired the character of a “disease.” Lyapkin-Tyapkin, Bobchinsky, Zemlyanika and other characters are ready to humiliate themselves before their superiors, but they do not consider simple petitioners to be people.
3. Our society has moved to a new level of management, so the order in the country has changed, the fight against corruption and inspections are underway. It is sad to recognize in many modern officials and politicians emptiness covered by indifference. Gogol's types have not disappeared. They exist in a new guise, but with the same emptiness and vulgarity.
16) Intelligence. Spirituality.
1. I evaluate an intelligent person by his ability to behave in society and by his spirituality. Andrei Bolkonsky in Leo Tolstoy’s novel “War and Peace” is my favorite hero, whom young men of our generation can imitate. He is smart, educated, intelligent. He is characterized by such character traits that make up spirituality as a sense of duty, honor, patriotism, and mercy. Andrey is disgusted by the world with its pettiness and falseness. It seems to me that the prince’s feat is not only that he rushed with a banner at the enemy, but also that he consciously abandoned false values, choosing compassion, kindness and love.
2. In the comedy “The Cherry Orchard,” A.P. Chekhov denies intelligence to people who do nothing, are incapable of work, don’t read anything serious, only talk about science, and understand little about art. He believes that humanity must improve its strength, work hard, help the suffering, and strive for moral purity.
3. Andrei Voznesensky has wonderful words: “There is a Russian intelligentsia. Do you think no? Eat!"
17)Mother. Motherhood.
1. With trepidation and excitement, A.I. Solzhenitsyn remembered his mother, who sacrificed a lot for her son. Persecuted by the authorities because of her husband’s “White Guard” and her father’s “former wealth,” she could not work in an institution that paid well, although she knew foreign languages perfectly and had studied shorthand and typewriting. The great writer is grateful to his mother for doing everything to instill in him diverse interests and give him a higher education. In his memory, his mother remained an example of universal moral values.
2.V.Ya.Bryusov connects the theme of motherhood with love and composes an enthusiastic praise to the woman-mother. This is the humanistic tradition of Russian literature: the poet believes that the movement of the world, humanity comes from a woman - a symbol of love, self-sacrifice, patience and understanding.
18) Labor is laziness.
Valery Bryusov created a hymn to labor, which also contains the following passionate lines:
And the right to a place in life
Only to those whose days are in labor:
Glory to the workers only,
Only for them - a wreath for centuries!
19)Theme of love.
Every time Pushkin wrote about love, his soul became enlightened. In the poem: “I loved you...” the poet’s feeling is anxious, love has not yet cooled down, it lives in him. Light sadness is caused by an unrequited strong feeling. He confesses to his beloved, and how strong and noble his impulses are:
I loved you silently, hopelessly,
We are tormented by timidity and jealousy...
The nobility of the poet's feelings, tinged with light and subtle sadness, is expressed simply and directly, warmly and, as always with Pushkin, enchantingly musical. This is the true power of love, which resists vanity, indifference, and dullness!
20)Purity of language.
1.During its history, Russia has experienced three eras of contamination of the Russian language. The first happened under Peter 1, when there were over three thousand marine terms of foreign words alone. The second era came with the 1917 revolution. But the darkest time for our language is the endXX- StartXXIcenturies, when we witnessed the degradation of language. Just look at the phrase heard on television: “Don’t slow down – grab a snicker!” Americanisms have overwhelmed our speech. I am sure that the purity of speech must be strictly monitored, it is necessary to eradicate clericalism, jargon, and the abundance of foreign words that displace beautiful, correct literary speech, which is the standard of Russian classics.
2. Pushkin did not have the opportunity to save the Fatherland from enemies, but he was given the opportunity to decorate, elevate and glorify its language. The poet extracted unheard-of sounds from the Russian language and “hit the hearts” of readers with unknown force. Centuries will pass, but these poetic treasures will remain for posterity in all the charm of their beauty and will never lose their strength and freshness:
I loved you so sincerely, so tenderly,
How God grant that your beloved be different!
21)Nature. Ecology.
1. I. Bunin’s poetry is characterized by a caring attitude towards nature, he worries about itcprotection for purity, therefore his lyrics contain many bright, rich colors of love and hope. Nature feeds the poet with optimism; through her images he expresses his philosophy of life:
My spring will pass, and this day will pass,
But it's fun to wander around and know that everything passes,
Meanwhile, the happiness of living will never die...
In the poem “Forest Road,” nature is the source of happiness and beauty for humans.
2.V. Astafiev’s book “The Fish Tsar” consists of many essays, stories and short stories. The chapters “Dream of the White Mountains” and “King Fish” talk about the interaction of man with nature. The writer bitterly names the reason for the destruction of nature - this is the spiritual impoverishment of man. His duel with the fish has a sad outcome. In general, in his discussions about man and the world around him, Astafiev concludes that nature is a temple, and man is part of nature, and therefore is obliged to protect this common home for all living things, to preserve its beauty.
3.Accidents at nuclear power plants affect the inhabitants of entire continents, even the entire Earth. They have long-term consequences. Many years ago, the worst man-made disaster occurred - the accident at the Chernobyl nuclear power plant. The territories of Belarus, Ukraine and Russia suffered the most. The consequences of the disaster are global. For the first time in human history, an industrial accident has reached such a scale that its consequences can be found anywhere in the world. Many people received terrible doses of radiation and died painful deaths. Chernobyl contamination continues to cause increased mortality among people of all ages. Cancer is one of the typical manifestations of the effects of radiation. The accident at the nuclear power plant resulted in a decrease in the birth rate, an increase in mortality, genetic disorders... People must remember Chernobyl for the sake of the future, know about the dangers of radiation and do everything to ensure that such disasters never happen again.
22) The role of art .
My contemporary, poet and prose writer Elena Taho-Godi, wrote about the influence of art on people:
You can live without Pushkin
And without Mozart's music too -
Without everything that is spiritually dearer,
Without a doubt, you can live.
Even better, calmer, simpler
Without absurd passions and anxieties
And more carefree, of course,
But how can this deadline be met?..
23) About our little brothers .
1. I immediately remembered the amazing story “Tame Me,” where Yulia Drunina talks about an unfortunate animal trembling from hunger, fear and cold, an unwanted animal in the market, which somehow immediately turned into a household idol. The whole family of the poetess joyfully worshiped him. In another story, the title of which is symbolic, “Responsible for everyone I have tamed,” she will say that the attitude towards “our smaller brothers,” towards creatures who are completely dependent on us, is a “touchstone” for each of us .
2. In many of Jack London’s works, humans and animals (dogs) go through life side by side and help each other in all situations. When you are the only representative of the human race for hundreds of kilometers of snowy silence, there is no better and more devoted assistant than a dog, and, moreover, unlike a person, it is not capable of lies and betrayal.
24) Homeland. Small homeland.
Each of us has our own small homeland - the place from which our first perception of the world around us begins, the comprehension of love for the country. The poet Sergei Yesenin’s most cherished memories are associated with the Ryazan village: with the blue that fell into the river, a raspberry field, a birch grove, where he experienced “lake melancholy” and aching sadness, where he overheard the cry of an oriole, the conversation of sparrows, the rustle of grass. And I immediately imagined that beautiful dewy morning that the poet encountered in his childhood and which gave him a holy “feeling of homeland”:
Woven over the lake
Scarlet light of dawn...
25) Historical memory.
1. A. Tvardovsky wrote:
The war has passed, the suffering has passed,
But pain calls to people.
Come on people, never
Let's not forget about this.
2. The works of many poets are dedicated to the people's feat in the Great Patriotic War. The memory of what we experienced does not die. A.T. Tvardovsky writes that the blood of the fallen was not shed in vain: the survivors must maintain peace so that descendants live happily on earth:
I bequeath in that life
You should be happy
And to my native land
Thanks to them, the war heroes, we live in peace. The Eternal Flame burns, reminding us of the lives given for our homeland.
26) Beauty.
Sergei Yesenin glorifies everything beautiful in his lyrics. Beauty for him is peace and harmony, nature and love for the homeland, tenderness for his beloved: “How beautiful the Earth is and the people on it!”
People will never be able to overcome the feeling of beauty, because the world will not change endlessly, but what pleases the eye and excites the soul will always remain. We freeze with delight, listening to eternal music, born of inspiration, admiring nature, reading poetry... And we love, idolize, dream of something mysterious and beautiful. Beauty is everything that gives happiness.
27) Philistinism.
1. In the satirical comedies “The Bedbug” and “Bathhouse” V. Mayakovsky ridicules such vices as philistinism and bureaucracy. There is no place in the future for the main character of the play “The Bedbug”. Mayakovsky's satire has a sharp focus and reveals the shortcomings that exist in any society.
2. In the story of the same name by A.P. Chekhov, Jonah is the personification of the passion for money. We see the impoverishment of his spirit, physical and spiritual “detachment.” The writer told us about the loss of personality, the irreparable waste of time - the most valuable asset of human life, about personal responsibility to oneself and society. Memories of the loan notes he had with himWith such pleasure he takes it out of his pockets in the evenings, it extinguishes the feelings of love and kindness in him.
28) Great people. Talent.
1. Omar Khayyam is a great, brilliantly educated man who lived an intellectually rich life. His rubai is the story of the ascent of the poet’s soul to the high truth of existence. Khayyam is not only a poet, but also a master of prose, a philosopher, a truly great man. He died, and in the “firmament” of the human spirit his star has been shining for almost a thousand years, and its light, alluring and mysterious, does not dim, but on the contrary, becomes brighter:
Be I the Creator, the Ruler of the heights,
It would incinerate the old firmament.
And I would pull on a new one, under which
Envy does not sting, anger does not scurry around.
2. Alexander Isaevich Solzhenitsyn is the honor and conscience of our era. He was a participant in the Great Patriotic War and was awarded for heroism shown in battle. For disapproving statements about Lenin and Stalin, he was arrested and sentenced to eight years in forced labor camps. In 1967, he sent an open letter to the USSR Writers' Congress calling for an end to censorship. He, a famous writer, was persecuted. In 1970 he was awarded the Nobel Prize in Literature. The years of recognition were difficult, but he returned to Russia, wrote a lot, his journalism is considered to be moral sermons. Solzhenitsyn is rightly considered a fighter for freedom and human rights, a politician, ideologist, and public figure who served the country honestly and selflessly. His best works are “The Gulag Archipelago”, “Matryonin’s Dvor”, “Cancer Ward”...
29) The problem of material support. Wealth.
Unfortunately, money and the passion for hoarding have recently become the universal measure of all the values of many people. Of course, for many citizens this is the personification of well-being, stability, reliability, security, even a guarantor of love and respect - no matter how paradoxical it may sound.
For people like Chichikov in N.V. Gogol’s poem “Dead Souls” and many Russian capitalists, it was not difficult to first “curry favor”, flatter, give bribes, be “pushed around”, so that later they themselves could “push around” and take bribes, and live luxuriously .
30) Freedom - non-freedom.
I read E. Zamyatin’s novel “We” in one breath. Here we can see the idea of what can happen to a person and society when, submitting to an abstract idea, they voluntarily give up freedom. People turn into an appendage of the machine, into cogs. Zamyatin showed the tragedy of overcoming the human in a person, the loss of a name as the loss of one’s own “I”.
31) Time problem .
During his long creative life, L.N. Tolstoy was constantly short of time. His working day began at dawn. The writer absorbed the morning smells, saw the sunrise, awakening and... created. He tried to get ahead of his time, warning humanity against moral catastrophes. This wise classic either kept pace with the times, or was one step ahead of it. Tolstoy’s work is still in demand all over the world: “Anna Karenina”, “War and Peace”, “The Kreutzer Sonata”...
32) Morality.
It seems to me that my soul is a flower that guides me through life so that I live according to my conscience, and the spiritual power of man is that luminous matter that is woven by the world of my sun. We must live according to the commandments of Christ in order for humanity to be humane. To be moral, you need to work hard on yourself:
And God is silent
For a grave sin,
Because they doubted God,
He punished everyone with love
So that in pain we learn to believe.
33) Space.
Hypostasis of T.I.’s poetry Tyutchev is the world of Copernicus, Columbus, a daring personality going out to the abyss. This is what makes the poet close to me, a man of the century of unheard-of discoveries, scientific daring, and the conquest of space. He instills in us a feeling of the boundlessness of the world, its greatness and mystery. The value of a person is determined by the ability to admire and be amazed. Tyutchev was endowed with this “cosmic feeling” like no other.
34Favorite city.
In the poetry of Marina Tsvetaeva, Moscow is a majestic city. In the poem “Over the blue of the groves near Moscow .....” the ringing of Moscow bells sheds a balm on the soul of the blind. This city is sacred for Tsvetaeva. She confesses to him the love that she absorbed, it seems, with her mother’s milk, and passed on to her own children:
And you don’t know what will dawn in the Kremlin
It’s easier to breathe than anywhere on earth!
35) Love for the Motherland.
In S. Yesenin’s poems we feel the complete unity of the lyrical hero with Russia. The poet himself will say that the feeling of the Motherland is the main thing in his work. Yesenin has no doubt about the need for changes in life. He believes in future events that will awaken dormant Rus'. Therefore, he created such works as “Transfiguration”, “O Rus', Flap Your Wings”:
O Rus', flap your wings,
Put up another support!
With other names
A different steppe is emerging.
36) Historical memory.
1. “War and Peace” by L.N. Tolstoy, “Sotnikov” and “Obelisk” by V. Bykov - all these works are united by the theme of war, it bursts into an inevitable disaster, dragging into a bloody whirlpool of events. Its horror, senselessness, and bitterness were clearly demonstrated by Leo Tolstoy in his novel “War and Peace.” The writer’s favorite heroes realize the insignificance of Napoleon, whose invasion was only the entertainment of an ambitious man who found himself on the throne as a result of a palace coup. In contrast to him, the image of Kutuzov is shown, who was guided in this war by other motives. He fought not for the sake of glory and wealth, but for the sake of loyalty to the Fatherland and duty.
2. 68 years of the Great Victory separate us from the Great Patriotic War. But time does not reduce interest in this topic; it draws the attention of my generation to the distant years at the front, to the origins of the courage and feat of the Soviet soldier - hero, liberator, humanist. When the guns thundered, the muses were not silent. While instilling love for the Motherland, literature also instilled hatred of the enemy. And this contrast carried within itself the highest justice and humanism. The golden fund of Soviet literature includes such works created during the war years as “Russian Character” by A. Tolstoy, “The Science of Hate” by M. Sholokhov, “The Unconquered” by B. Gorbaty...
Hello everyone! This article is devoted to the most pressing topic - social inequality in modern Russia. Who among us has not wondered why some people are rich and others are poor; Why do some people subsist from water to compote, while others drive Bentleys and don’t care about anything? I am sure that this topic worried you, dear reader! It doesn't matter how old you are. There is always a peer who is luckier, happier, richer, better dressed…. etc. What is the reason? What is the scale of social inequality in modern Russia? Read on and find out.
Concept of social inequality
Social inequality is unequal access of people to social, economic and other benefits. By good we mean that (things, services, etc.) that a person considers useful for himself (a purely economic definition). You must understand that this concept is closely related to the term that we wrote about earlier.
Society is structured in such a way that people have unequal access to goods. The reasons for this state of affairs are varied. One of them is the limited resources for the production of goods. There are over 6 billion people on Earth today, and everyone wants to eat deliciously and sleep sweetly. And in the end, food and land become increasingly scarce.
It is clear that the geographical factor also plays a role. In Russia, despite its entire territory, only 140 million people live, and the population is rapidly declining. But for example in Japan - 120 million - that's on four islands. With wildly limited resources, the Japanese live well: they build artificial land. China, with a population of over a billion people, also lives well in principle. Such examples seem to refute the thesis that the more people there are, the less benefits and there should be greater inequality.
In fact, it is influenced by many other factors: the culture of a given society, work ethic, social responsibility of the state, industrial development, development of monetary relations and financial institutions, etc.
In addition, social inequality is strongly influenced by natural inequality. For example, a person was born without legs. Or lost legs and arms. For example, like this individual:
Of course, he lives abroad - and, in principle, I think he lives well. But in Russia, I think, he would not have survived. Here, people with arms and legs are dying of hunger, and social services don’t need anyone at all. So the social responsibility of the state is extremely important in smoothing out inequality.
Very often in my classes I heard from people that if they get more or less seriously ill, the company they work for asks them to quit. And they can't do anything. They don’t even know how to protect their rights. And if they knew, then these companies would “get” a decent amount of money and next time they would think a hundred times whether it is worth doing this to their employees. That is, legal illiteracy of the population can be a factor of social inequality.
It is important to understand that when studying this phenomenon, sociologists use so-called multidimensional models: they evaluate people according to several criteria. These include: income, education, power, prestige, etc.
Thus, this concept covers many different aspects. And if you are writing a social studies essay on this topic, then reveal these aspects!
Social inequality in Russia
Our country is one of those in which social inequality is manifested to the highest degree. There is a very big difference between the rich and the poor. For example, when I was still a volunteer, a volunteer from Germany came to us in Perm. For those who don’t know, in Germany, instead of serving in the army, you can volunteer for a year in any country. So, they arranged for him to live with a family for a year. A day later, the German volunteer left there. Because, according to him, even by German standards, this is a luxurious life: a luxurious apartment, etc. He cannot live in such luxurious conditions when he sees homeless people and beggars begging on the streets of the city.
Plus, in our country, social inequality manifests itself in an extremely large form in relation to different professions. A school teacher receives, God forbid, 25,000 rubles for one and a half times the rate, and some painter can receive all of 60,000 rubles, the salary of a crane operator starts from 80,000 rubles, a gas welder - from 50,000 rubles.
Most scientists see the reason for such social inequality in the fact that our country is experiencing a transformation of the social system. It broke down in 1991, overnight, along with the state. But no new one has been built. That is why we are dealing with such social inequality.
You can find other examples of social inequality. That’s all for today - until new publications! Don't forget to like!
Best regards, Andrey Puchkov