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Literature project at the interim assessment in the 2015-2016 academic year GOOD AND EVIL IN LITERATURE Completed by: Ovchukhova Natalia, student of grade 5a, MBOU "School No. 2" Teacher Shuvakina O.A., teacher of Russian language and literature
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Relevance of the project The theme of good and evil is an eternal problem that worries and will always worry humanity
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The purpose of the research project 1. To get acquainted with the works of literature, where there is good and evil, to identify the relevance of this topic. 2. Find out if there is a confrontation between good and evil in all works of Russian literature, and who wins in this fight? 3. Justify the significance of the works of writers about good and evil.
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Tasks: 1. To study and analyze works containing the problem of good and evil. 2. Examine a number of works of literature containing the problem of good and evil. 3. Conduct a classification of works in order to determine the winners in the confrontation. 4. To identify the level of interest among my peers and the attitude of adults to works in which there is a confrontation between good and evil. 5. Systematize and summarize the results.
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Hypothesis: Suppose that there would be no evil in the world. Then life would not be interesting. Evil always accompanies good, and the struggle between them is nothing but life. Fiction is a reflection of life, which means that in every work there is a place for the struggle between good and evil, and it is probably good or, conversely, evil that wins.
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Object of study: Oral folk art and literary creativity of writers Subject of study: Fairy tales, legends and works of literature
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Research methods: 1. The study of oral folk art and literary creativity of writers. 2. Analysis of works and fairy tales. 3. Survey and questioning. 4. Comparison and classification of works. 5. Generalization and systematization of the obtained results.
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Research questions: Good and evil? Can there be good without evil or evil without good? How does it happen in life: good or evil wins?
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The Legend of Good and Evil Long ago, there lived a beautiful bird. Near her nest were the houses of people. Every day the bird fulfilled their cherished desires. But one day the happy life of people and birds - the sorceress ended. Since an evil and terrible dragon flew into these places. He was very hungry, and his first prey was tapa the phoenix bird. Having eaten the bird, the dragon did not satisfy his hunger and began to eat people. And then there was a great division of people into two camps. Some people, not wanting to be eaten, went over to the side of the dragon and became cannibals themselves, while the other part of the people were constantly looking for a safe haven, suffering from the oppression of a cruel monster. Finally, the dragon, having had his fill, flew off to his gloomy kingdom, and people began to inhabit the entire territory of our planet. They did not stay under the same roof, because they could not live without a good bird, in addition, they constantly quarreled. Thus, good and evil appeared in the world.
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"Vasilisa the beautiful" Good prevailed over evil. The stepmother and her daughters turned into coal, and Vasilisa began to live happily ever after with the prince in contentment and happiness.
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"The Tale of the Dead Princess and the Seven Bogatyrs" A.S. Pushkin Tale of A.S. Pushkin relies on the traditional fairy tale story about an evil stepmother and a beautiful kind stepdaughter. But Pushkin managed to fill the traditional plot with a special depth, permeated with the light of goodness. Like everything Pushkin's, this fairy tale is like a precious stone, sparkling with thousands of facets of meaning, striking us with the multicoloredness of the word and the clear, even radiance emanating from the author - not blinding, but enlightening our unseeing eyes and spiritually sleeping hearts.
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Hans Christian Andersen's fairy tale "The Snow Queen" The forces of good personify, first of all, Gerda, a brave girl who opposed the Snow Queen herself, powerful and invincible. No power could resist the cold look, and even more so, the kiss of the sorceress. But the kindness and courage of Gerda attracts both people and animals to her side.
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Analysis of the Legends of the "GLOBAL FLOOD" When people settled the earth, they first learned to sow bread, and then began to grow grapes and make wine from it. And when they drank wine, they became stupid and evil, offended the weak, praised themselves and deceived each other. God looked at the people, and he was very bitter. And people are getting worse and worse every year. And God was so angry that he decided to destroy all the people and all the animals that he had created.
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Analysis of works of art Gerasim loved Mumu very much, he treated her like a mother to her child, and the fact that he decided to take her life speaks of the enormous strength of the will of the hero. If she was destined to die, then it would be better for him to do it himself. Only a very courageous person can make such a decision. And the unauthorized departure of Gerasim from the city is a protest of a disenfranchised person, against humiliation. What happened to Gerasim forever deprived him of the opportunity to be happy, forever fenced him off from people. The story of I. S. Turgenev "Mumu"
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V. Kataev “Flower-Semitsvetik” This kind fairy tale by Valentin Kataeva teaches us: when desires appear, first think whether what you wished now is necessary, whether the fulfillment of your desire will bring trouble, inconvenience to others. And most importantly, you must try to fulfill your desires yourself. And it is not at all necessary to have the petals of a flower - a seven-flower in order to perform reasonable actions. It is enough to have a good heart to come to the aid of others in difficult times and not wait to be asked about it.
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G. Troepolsky "White Bim Black Ear" The book tells about a dog that went in search of its owner, who ended up in the hospital. As a result, she became homeless. The story and the film show the characters who reacted differently to the misfortune of the dog. Having endured many humiliations and beatings, Bim ended up in a shelter, where he died.
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The tale of K. G. Paustovsky “Warm Bread” Filka corrected his mistake and by this he proved that he was a strong and courageous person, he had both mental and physical strength to correct the evil deed that he had done, which means that he approached to the beautiful. He walked this ladder from the first to the fourth rung and thus atoned for his guilt.
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CONCLUSION: At the heart of all studied works of fiction lies the idea of the struggle between good and evil. In the vast majority of works, the winner in this confrontation is evil. The triumph of good is observed only in the works of oral folk art - fairy tales. WORKS OF RUSSIAN LITERATURE IMAGES PERFORMING GOOD IMAGES PERFORMING EVIL THE TRIUMPH OF GOOD THE TRIUMPH OF EVIL FAIRY TALES- 3 3 3 3 0 LEGENDS - 1 1 1 0 1 WORKS OF WRITERS - 4 4 4 0 4
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Table: Comparative characteristics of the theme of good and evil in works of different times. No. P / P NAME OF WORKS GOOD EVIL 1 Russian folk tale "Vasilisa the Beautiful" + + 2 Author's tale. A.S. Pushkin "The Tale of the Dead Princess and the Seven Bogatyrs" + + 3 Classical Russian literature of the 19th century. I.S. Turgenev "Mumu" + + 4 Modern Russian literature of the 20th century. 1 KG. Paustovsky "Warm bread" 2.V.Kataev "Flower-seven-flower" 3.G.Troepolsky "White Bim Black ear" + + + + + + 5 Legend. "The Deluge" + + 6 Foreign Literature. H.K.Andersen "The Snow Queen" + +
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Logic and philosophy
Good is opposed to evil. There has been a struggle between these categories since the very foundation of the world. Unfortunately, in this struggle, evil sometimes turns out to be stronger, because it is more active and requires less effort. Good requires hourly, everyday patient labor of the soul, goodness. Good must be strong, active.
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Federal Agency for Railway Transport
Siberian State Transport University
Chair " Philosophy and cultural studies»
THE PROBLEM OF GOOD AND EVIL IN THE MODERN WORLD
abstract
In the discipline "Culturology"
Head Designed
Student gr._D-113
Bystrova A.N. ___________ Leonov P.G.
(signature) (signature)
_______________ ______________
(date of inspection) (date of submission for inspection)
CONTENTS
INTRODUCTION
The problem of choosing between good and evil is as old as the world, but meanwhile it is still relevant today. Without understanding the essence of good and evil, it is impossible to understand either the essence of our world or the role of each of us in this world. Without this, such concepts as: conscience, honor, morality, morality, spirituality, truth, freedom, decency, holiness lose all meaning.
Good and evil are two moral concepts that accompany a person throughout his life, these are the main, basic concepts of morality.
Good is opposed to evil. There has been a struggle between these categories since the very foundation of the world. Unfortunately, in this struggle, evil sometimes turns out to be stronger, because it is more active and requires less effort. Good requires hourly, everyday patient labor of the soul, goodness. Good must be strong, active. Kindness is a sign of strength, not weakness. A strong person shows generosity, he is truly kind, and a weak person is kind only in words and inactive in deeds.
The eternal questions of the meaning of human life are closely connected with the understanding of the meanings of good and evil. It's no secret that these concepts are interpreted in countless possible variations, and moreover, each individual person is comprehended in different ways.
The purpose of the work will be to highlight the problem of good and evil.
We consider it important to solve the following tasks:
Consider the problem of understanding good and evil;
To identify the problem of evil and good in literature based on the works of E.M. Remarque “A time to live, a time to die”, B. Vasilyeva “The dawns here are quiet” and A.P. Chekhov "Lady with a Dog"
The work consists of an introduction, two main main parts, a conclusion and a bibliography.
CHAPTER 1. The problem of understanding good and evil
The problem of destructive tendencies, manifested at the individual and collective level, is devoted to the works of prominent Russian thinkers: V.V. Rozanova, I.A. Ilyina, N.A. Berdyaeva, G.P. Fedotova, L.N. Gumilyov and many others.(And you read all of them, of course? And if not, what do they have to do with it?)They give an ideological and philosophical characterization and assessment of the negative, destructive phenomena of the human soul, it is shown that one of the most important themes of Russian literature from the moment of its inception to the present day is the problem of good and evil, life and death. Classics of Russian literature Х I 10th century not only managed to convey the acuteness of the problem of evil, the tragic existence of a person who has lost touch with nature and spiritual roots, but also predicted the destructive trends in the development of civilization. Many of their predictions came true in the past millennium.
Representatives of Russian and foreign literature of the twentieth century have already encountered the negative manifestations of modern civilization: wars, revolutions, terror, environmental disasters. Treating and evaluating destructive phenomena differently, they nevertheless reflected them in their art, introducing their own, subjective, vision of the world into the objective images of reality. M. Gorky, M. Bulgakov, A. Platonov Russian classics
The twentieth century left us an artistic image of the tragic events in the history of Russia, its people, individual destinies.(Where, in what books, and on what pages exactly did they do this?)The depiction of the crisis processes of the decay of cultural values required from writers not only a creative rethinking of the artistic heritage of literature X I X century, but also attracting new poetic forms of expression.
Good in the broad sense of the word as a good means a value representation that expresses the positive value of something in relation to a certain standard or this standard itself. Depending on the accepted standard, good in the history of philosophy and culture was interpreted as pleasure, benefit, happiness, generally accepted, appropriate to the circumstances, expedient, etc. With the development of moral consciousness and ethics, a more rigorous concept of proper moral good is developed.
First, it is perceived as a special kind of value, not related to natural or elemental events and phenomena.
Secondly, good marks free and consciously correlated with the highest values, ultimately, with the ideal, actions. The positive normative-value content of goodness is connected with this: it consists in overcoming isolation, disunity and alienation between people, establishing mutual understanding, moral equality and humanity in relations between them; it characterizes the actions of a person from the point of view of his spiritual exaltation and moral perfection.
Thus, good is associated with the spiritual world of the person himself: no matter how the source of good is defined, it is created by a person as a person, i.e. responsibly.
Although good seems to be commensurate with evil, their ontological status can be interpreted differently:
1. Good and evil are principles of the same order of the world, which are in constant combat.
2. The real absolute world principle is the divine Good as Good, or absolute Being, or God, and evil is the result of erroneous or vicious decisions of a person who is free in his choice. Thus good, being relative in opposition to evil, is absolute in the fulfillment of perfection; evil is always relative. This explains the fact that in a number of philosophical and ethical concepts (for example, Augustine, V.S. Solovyov or Moore), goodness was considered as the highest and unconditional moral concept.
3. The opposition of good and evil is mediated by something else God (L.A. Shestovin which book, on which page?), "the highest value" (N.A. Berdyaevin which book, on which page?), which is the absolute beginning of morality; thus asserting that goodness is not a finite concept. It can be clarified that the concept of good is indeed used in a twofold "application", and then Moore's difficulties(Who else is this?)related to the definition of good can be resolved by taking into account the difference between good as an absolute and simple concept and good as a concept correlated in the system of ethical concepts with others. In elucidating the nature of goodness, it is useless to look for its existential basis. The explanation of the origin of goodness cannot serve as its justification, therefore the logic of value reasoning itself can be the same for someone who is convinced that basic values are given to a person in revelation, and for someone who believes that values have an “earthly” social and anthropological origin .
Already in antiquity, the idea of an irresistible connection between good and evil was deeply comprehended; it runs through the entire history of philosophy and culture (in particular, fiction) and is concretized in a number of ethical provisions.
First, good and evil are mutually determined and are known in antithetical unity, one through the other.
However, secondly, the formal transfer of the dialectic of good and evil to individual moral practice is fraught with the temptation of man. "Testing" (even only in the mental plane) of evil without a strict, albeit ideal, concept of good can much more quickly turn into vice than actual knowledge of good; the experience of evil can be fruitful only as a condition for the awakening of the spiritual power of resistance to evil.
Thirdly, the understanding of evil is not enough without the readiness to resist it; but opposition to evil does not in itself lead to good.
Fourthly, good and evil are functionally interdependent: good is normatively significant in contrast to evil and is practically affirmed in the rejection of evil; in other words, real goodness is a deed of goodness, i.e. virtue as a practical and active fulfillment by a person of the requirements imputed to him by morality.
CHAPTER 2. The problem of good and evil in creativity
EM. Remarque, B. Vasilyeva, A.P. Chekhov
2.1 The problem of good and evil in the work
EM. Remark "A time to live and a time to die"
E.M. Remarque is one of the most significant German writers of the 20th century. Devoted to the burning problems of modern history, the writer's books carried a hatred of militarism and fascism, of a state system that gives rise to deadly massacres, which is criminal and inhuman in its essence.
The novel A Time to Live and a Time to Die (1954) about the Second World War is the writer's contribution to the discussion about the guilt and tragedy of the German people. In this novel, the author achieved such a merciless condemnation, which his work has not yet known. This is an attempt by the writer to find in the German people those forces that fascism could not break.(Why didn't you say that when you answered?)
Such is the communist soldier Immermann, such is Dr. Kruse, who is dying in a concentration camp, his daughter Elisabeth, who becomes the wife of the soldier Ernst Graeber. In the image of E. Graeber, the writer showed the process of awakening anti-fascist consciousness in a Wehrmacht soldier, comprehending by him the extent to which he "lies with the guilt for the crimes of the past ten years."
An involuntary accomplice to the crimes of fascism, E. Graeber, having killed the Gestapo executioner Steinbrenner, frees the Russian partisans brought to execution, but he himself dies at the hands of one of them. Such is the harsh verdict and retribution of history.
2.2 The problem of good and evil in the work
B. Vasilyeva "The Dawns Here Are Quiet"
The characters in the story “The Dawns Here Are Quiet...” find themselves in dramatic situations, their fates are optimistic tragedies(And what does it mean?). Heroes yesterday's schoolchildren(and not schoolgirls?)and now participants in the war. B. Vasiliev, as if testing the characters for strength, puts them in extreme circumstances. The writer believes that in such situations, the character of a person is most clearly manifested.
B. Vasiliev brings his hero to the last line, to the choice between life and death. Die with a clear conscience or stay alive, staining yourself. The heroes could save their lives. But at what cost? You just need to step back a little from your own conscience. But the heroes of B. Vasiliev do not recognize such moral compromises. What is needed to save the girls? Quit without Vaskov's help and leave. But each of the girls performs a feat in accordance with her character. The girls were somehow offended by the war. Rita Osyanina's beloved husband was killed. The child was left without a father. The Germans shot the whole family in front of Zhenya Komelkova.
Almost no one knows about the exploits of heroes. What is a feat? In this cruel, inhumanly difficult struggle with enemies, remain human. Achievement is the overcoming of oneself. We won the war not only because there were brilliant commanders, but there were also such invisible heroes as Fedot Vaskov, Rita Osyanina, Zhenya Komelkova, Liza Brichkina, Sonya Gurvich.
What did the heroes of the work of B. Vasiliev do - good or evil, killing people, even enemies - this question remains, in the modern concept, unclear. People defend their homeland, but at the same time they kill other people. Of course, it is necessary to repulse the enemy, which is what our heroes do. For them there is no problem of good and evil, there are invaders of their native land (evil) and there are its defenders (good). Other questions arise: whether specific invaders came to our land of their own free will, or whether they want to seize it, etc. However, good and evil are intertwined in this narrative, and there is no single answer to the question what is evil and what is good.
2.3 The problem of good and evil in the work
A.P. Chekhov "The Lady with the Dog" th »
The story "The Lady with the Dog" was conceived at a turning point, both for Russia and for the whole world. Year of writing 1889th. What was Russia of that time? A country of pre-revolutionary sentiments, tired of the ideas of Domostroy that have been put into practice for centuries, tired of how wrong everything is, and how little a person means by himself, and how little his feelings and thoughts mean. In just some 29 years, Russia will explode and inexorably begin to change, but now, in 1889, thanks to A.P. Chekhov, appears before us in one of its most threatening and terrifying guises: Russia a tyrant state.
However, at that time (by the way, we note that the time of writing the story and the time depicted by the author coincide) few people could still see the impending, or rather, close approaching threat. Life went on as before, for everyday worries are the best remedy for clairvoyance, because behind them you see nothing but themselves. As before, quite wealthy people go on vacation (you can go to Paris, but if funds do not allow, then to Yalta), husbands cheat on their wives, owners of hotels and inns earn money. In addition, there are more and more so-called “enlightened” women or, as Gurov’s wife used to say to herself, “thinking” women, to whom men treated, at best, condescendingly, seeing in this, firstly, a threat to patriarchy , and secondly, the obvious female stupidity. Later it turned out that both of them were mistaken.
The author shows seemingly insignificant, but entailing so much life situations, depicts integral, extremely realistic characters with all their shortcomings and knows how to convey to the reader not only the content, but also the ideas of the story, and also makes us feel confident that true love, faithfulness can do a lot.
CONCLUSION
Good is the highest moral value. The opposite of good is evil. It is an anti-value, i.e. something incompatible with moral behavior. Good and evil are not "equal" principles. Evil is "secondary" in relation to good: it is only the "reverse side" of good, a retreat from it. It is no coincidence that in Christianity and Islam, God (good) is omnipotent, and the devil (evil) is only able to tempt individuals to violate the commandments of God.
The concepts of good and evil underlie the ethical assessment of human behavior. Considering any human act as “good”, “good”, we give it a positive moral assessment, and considering it “evil”, “bad”, we give it a negative one.
In real life, there is both good and evil, people do both good and bad deeds. The idea that in the world and in man there is a struggle between the "forces of good" and the "forces of evil" is one of the fundamental ideas that pervade the entire history of culture.
In all the works we have chosen, we see the struggle between good and evil. In the work of E.M. The remark "A time to live, a time to die" the author presents a hero who overcomes his evil, who is trying with all his might to bring peace to the earth.
In B. Vasiliev, the problem of good and evil turns out to be somewhat hidden: there is an enemy that needs to be defeated, and there is a force that defeats him (even if this force turns out to be weak).
A.P. Chekhov in "The Lady with the Dog" it is very difficult to consider the forces of good and the forces of evil. However, the author considers ambiguous, but real life situations, describes the whole, extremely realistic characters of the characters with all their shortcomings and tries to convey to the reader not only the content, but also the ideas of the story, and also makes us feel confident that true love, loyalty can do a lot.
BIBLIOGRAPHY
- Vasiliev, B. And the dawns here are quiet ... / B. Vasiliev. M.: Eksmo, 2008. 640 p.
- Karmin, A. Culturology / A. Karmin. M.: Lan, 2009. 928 p.
- Tereshchenko, M. Such a fragile cover of humanity. The banality of evil, the banality of good / M. Tereshchenko; Per. from French And Pigaleva. M.: Russian Political Encyclopedia, 2010. 304 p.
- Remarque, E.M. Time to live and time to die / E.M. Remarque. M.: AST, 2009. 320 p.
- Houser, M. Moral and reason. How nature created our universal sense of good and evil / M. Hauser; Per. from English: T. Maryutina. M.: Drofa, 2008. 640 p.
- Chekhov, A.P. Stories and novels / A.P. Chekhov. M.: Children's Library, 2010. 320 p.
As well as other works that may interest you |
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The theme of Good and Evil is an eternal theme. It has interested people throughout the entire period of human existence. What is Good? What is Evil? How are they related? How are they correlated in the world and in the soul of each person? Each writer answers these questions differently.
So, F. Goethe in his tragedy "Faust" shows the struggle between "diabolical" and "divine" in the soul of the hero. By "devilish" is meant not only the forces of evil, but also the disbelief of a person (and all mankind) in their own strength, self-limitation, pessimism. “Divine” is the daring spirit of discoveries, exploits, creativity. This is creation, eternal dissatisfaction with oneself and the world around, the desire to make life better.
The protagonist of the work, Faust, is an ardent seeker of truth. He wants to comprehend the “internal connection of the universe” and at the same time indulge in tireless practical activity, to live in the full development of his moral and physical powers.
For this, he is even ready to sell his soul to the devil. Mephistopheles could not seduce this hero with simple carnal pleasures - Faust's desires are much deeper. But the devil still gets his way - he concludes an agreement with the hero. Carried away by the bold idea of launching a lively, all-encompassing activity with the help of Mephistopheles, Faust sets his own conditions: Mephistopheles must serve him until the first moment when he, Faust, calms down, content with what he has achieved.
Another “retreat” from the Good is made by the hero in his relationship with Margarita. Gradually, feelings for this girl cease to be something sublime, the hero seduces her. We understand that Faust only plays with love, and in this way he dooms his beloved to death.
But at the end of the work, Faust still knows the truth. He comes to the conclusion that all ideas, all brilliant thoughts make sense only when they can be implemented in reality. We can say that he takes the side of Good, science, life.
M. Bulgakov develops the theme of Good and Evil in the novel The Master and Margarita. The theme of Good and Evil in the novel is directly connected with the image of Woland and his retinue. Satan himself, along with Azazello, Koroviev and Behemoth, appears in contemporary Soviet Moscow. The purpose of Woland's visit was to find out if a person has changed over many centuries; what drives his actions today, how his soul lives.
The epigraph to the novel are the lines from Goethe's Faust: "I am part of that force that always wants evil and always does good." They help to understand the author's thought - by exposing evil, Woland thereby serves good and beauty, that is, restores the balance between Good and Evil in the world.
Satan has always been opposed to God. Bulgakov treats him freely and makes Woland the defender of God as the only criterion of good and evil, morality and immorality in man. But it is important that the hero himself judges people ruthlessly, not loving them.
Bulgakov shows that the “demonic” principle lives in every person. Thus, the author depicts for us the way of life of the association of writers, for whom the main business of life is to eat tasty food and dance. Envy, careerism, the ability to find a job, hatred of the talented - this is the moral portrait of those who made literature for the social order.
Only the presence of a dark side in the soul can explain the bribery of the chairman of the housing association Nikanor Bosogo. Who forced him to register for money, to instill in the vacant rooms for a bribe?
"A session of black magic" brought these heroes and other residents of Moscow together. Mass hypnosis showed in everyone his inner "I" - a greedy, rude person with base tastes, a lover of bread and circuses. But Bulgakov, horrified by his merciless grotesque, "saves" the audience with the cries of Bengalsky, a tattler and buffoon, whose head was torn off by the cat Behemoth.
The writer instructs Woland to pronounce the "verdict": "Humanity loves money... Well, they are frivolous... well, well... and mercy sometimes knocks on their hearts... ordinary people...".
One of my favorite books that changed my views in many ways is the philosophical parable Jonathan Livingston Seagull by Richard Bach. The protagonist of the work, seagull Jonathan Livingston, was not like everyone else. He wanted to fly the highest, the farthest, he wanted to be the best in everything. Nobody believed in him, all the seagulls in his flock laughed at him.
Without listening to anyone, Jonathan flew at night, although no one before him had done so. The hero developed an incredible speed - 214 miles per hour - and dreamed of even more. Exiled from the pack, but not broken, in the finale Jonathan found freedom and found like-minded people.
As an epigraph to the work, the author wrote the following lines to "The non-fictional Jonathan-Seagull that lives in each of us." This book instills in us faith in ourselves, that a person can do anything if he strives for a goal and learns not to depend on public opinion.
So, Good and Evil are fundamental concepts that determine not only the essence of a person, his inner world, but also the entire world order. Writers from all over the world tried to define for themselves, find out, understand... But this search will continue forever as long as there is peace and man on Earth.
Good and Evil in Russian Literature
Good and evil exist, as you know, only in symbiosis. In the modern world, good and evil have practically no clear boundaries. All this has been repeatedly proven by many writers and philosophers.
Good and evil are philosophical, "eternal" themes. Kindness is a rather broad concept that includes both the qualities of an object (kind, good, gentle, capable of loving, etc.) and manifestations of qualitative individual characteristics (merciful, kind-hearted, sympathetic).
Remark 1
Unlike good, evil is a relative concept. From a philosophical point of view, evil is the absence of goodness and its manifestations, "evil" in itself is a void that occurs where there is no kindness, justice, sympathy. Any absence of something is inevitably filled with its opposite, one of such examples is evil.
What is "evil" and "good" in Russian literature? What are their manifestations and distinctive characteristics? To understand this issue, we analyze several works of Russian classics:
- First, consider the theme of good and evil in the work of Fyodor Mikhailovich Dostoevsky "Crime and Punishment". In each of the main characters in this work there are both good and evil. Evil is presented in the characters as a spiritual and moral fall, with which they struggle throughout the novel. Thus, evil can manifest itself not only as obvious cruelty, bloodlust, revenge, and so on, but also as a complex with goodness, which in a particular hero can overcome this evil.
- Secondly, kindness can be presented not only as mercy, but also as sympathy. This is especially true in military works.
- Thirdly, evil can be represented as malice or anger, hatred. The exception is such anger that motivates a person or can inspire him to creativity. An example of this is the work of Leo Tolstoy "War and Peace".
So, we found out that in various works good and evil can be presented not only as their obvious manifestations, but also as their symbioses. Topics related to good and evil are always relevant, despite the time, because they belong to the rank of "eternal" topics and problems.
The ideas of good and evil in different characters may also differ. The hero of each work carries his own ideology, he has his own concepts of good and evil, morality and morality, cynicism and mercy.
Thus, one can come to the conclusion that good and evil are quite subjective concepts, which, in their essence, are religious and philosophical. Good and evil can be represented in different ways in different works. Also, this idea may depend on the author's concept of good and evil. The characters in one work can also contain different ideas, and mixed concepts of what is good and what is evil.
The meaning of good and evil in Russian literature
We figured out what good and evil are and what are their characteristic features. What is the significance in Russian literature of such a religious and philosophical theme as the theme of good and evil? Let's start with the fact that in almost all works there is a theme of good and evil. What is the significance of this theme in Russian literature? Naturally, big.
Firstly, such works raise not only the theme of good or evil, but also other important philosophical problems arising from these topics. Thus, one can consider the whole world as a collection of good and evil deeds in various proportions, from which follows the importance and significance of such topics.
Secondly, such works are timeless, always relevant for different generations, since they can find answers to many questions of interest from a religious-philosophical and social point of view.
Thirdly, these works glorify the best qualities of the human soul: kindness, honor, friendliness, love, tenderness, sympathy, etc. They also reflect the most noble qualities that contribute to the high moral and moral perception of the work. Thus, works containing the theme of good and evil are the most common and carry a deep moral implication.
Fourth, often, works containing the theme of evil and cruelty are satirical or ironic. They ridicule the vices of man and society, create a separate atmosphere for the work.
Fifth, they are of tremendous importance for all literature as a whole, often determining the direction and development of various literary trends and genres. Such works "set the tone" for all literature, are the founders of any trends and genres.
Remark 2
So, we found out that the works of Russian literature with "eternal" themes of good and evil carry a deep moral connotation, glorifying the best qualities of the human soul and ridiculing and denouncing the worst.
Thus, we can conclude that the works of Russian literature containing the themes of "good" and "evil" are "eternal" and do not lose their relevance, and are also of great importance in Russian literature as a whole.
Thanks to good and evil, Russian literature stood out even more among others, since the aforementioned topics in it were, in part, of a social nature. All this, of course, played a huge role in the formation of Russian literature as a phenomenon, as well as in determining the direction of its further development.
Thus, from all of the above, we can conclude that Russian literature owes a lot to this topic; that good and evil had a significant impact on the formation of its styles and genres.
The eternal theme for every person, the most relevant in our time - "good and evil" - is very clearly expressed in Gogol's work "Evenings on a Farm near Dikanka". We already meet this topic on the first pages of the story “May Night, or the Drowned Woman” - the most beautiful and poetic. The action in the story takes place in the evening, at dusk, between sleep and reality, on the verge of the real and the fantastic. The nature surrounding the heroes is amazing, the feelings experienced by them are beautiful and reverent. However, there is something in a beautiful landscape that disturbs
This harmony, disturbs Galya, who feels the presence of evil forces very close by, what is it? A wild evil has happened here, an evil from which even the house has changed outwardly.
The father, under the influence of his stepmother, drove his own daughter out of the house, pushed her to commit suicide.
But evil is not only in terrible betrayal. It turns out that Levko has a terrible rival. His own father. A terrible, vicious man who, being the Head, pours cold water on people in the cold. Levko cannot get his father's consent to marry Galya. A miracle comes to his aid: pannochka, a drowned woman, promises any reward if Levko helps get rid of the witch.
Pannochka
It is to Levko that he turns for help, since he is kind, responsive to someone else's misfortune, with heartfelt emotion he listens to the sad story of the lady.
Levko found the witch. He recognized her because "something black could be seen inside her, while the others shone." And now, in our time, these expressions are alive with us: “black man”, “black inside”, “black thoughts, deeds”.
When the witch rushes at the girl, her face sparkles with malicious joy, malevolence. And no matter how evil is disguised, a kind, pure-hearted person is able to feel it, to recognize it.
The idea of the devil as the personified embodiment of the evil principle has been worrying the minds of people since time immemorial. It is reflected in many areas of human existence: in art, religion, superstition, and so on. This topic also has a long tradition in literature. The image of Lucifer - a fallen, but not repentant angel of light - as if by magical power attracts an irrepressible writer's fantasy, each time opening from a new side.
For example, Lermontov's Demon is a humane and sublime image. It causes not horror and disgust, but sympathy and regret.
Lermontov's demon is the embodiment of absolute loneliness. However, he did not achieve it himself, unlimited freedom. On the contrary, he is lonely involuntarily, he suffers from his heavy, like a curse, loneliness and is full of longing for spiritual intimacy. Cast down from heaven and declared an enemy of the celestials, he could not become his own in the underworld and did not get close to people.
The demon is, as it were, on the verge of different worlds, and therefore Tamara represents him as follows:
It wasn't an angel
Her divine guardian:
Wreath of rainbow rays
Did not decorate his curls.
It was not a hell of a terrible spirit,
Vicious Martyr - oh no!
It looked like a clear evening:
Neither day nor night - neither darkness nor light!
The demon yearns for harmony, but it is inaccessible to him, and not because in his soul pride struggles with the desire for reconciliation. In the understanding of Lermontov, harmony is generally inaccessible: for the world is initially split and exists in the form of incompatible opposites. Even an ancient myth testifies to this: when the world was created, light and darkness, heaven and earth, firmament and water, angels and demons were separated and opposed.
The demon suffers from contradictions tearing everything around him. They are reflected in his soul. He is omnipotent - almost like God, but both of them are unable to reconcile good and evil, love and hate, light and darkness, lies and truth.
The demon yearns for justice, but it is also inaccessible to him: a world based on the struggle of opposites cannot be fair. The statement of justice for one side always turns out to be injustice from the point of view of the other side. In this disunity, which gives rise to bitterness and all other evils, lies a universal tragedy. Such a Demon is not like its literary predecessors in Byron, Pushkin, Milton, Goethe.
The image of Mephistopheles in Goethe's Faust is complex and multifaceted. This is Satan, an image from a folk legend. Goethe gave him the features of a concrete living individuality. Before us is a cynic and a skeptic, a witty creature, but devoid of everything holy, despising man and humanity. Speaking as a concrete person, Mephistopheles is at the same time a complex symbol. In social terms, Mephistopheles acts as the embodiment of an evil, misanthropic principle.
However, Mephistopheles is not only a social symbol, but also a philosophical one. Mephistopheles is the embodiment of negation. He says about himself: "I deny everything - And this is my essence."
The image of Mephistopheles must be considered in inseparable unity with Faust. If Faust is the embodiment of the creative forces of mankind, then Mephistopheles is a symbol of that destructive force, that destructive criticism that makes you go forward, learn and create.
In the "Unified Physical Theory" by Sergei Belykh (Miass, 1992), one can find words about this: "Good is static, peace is a potential component of energy.
Evil is movement, dynamics is the kinetic component of energy.”
The Lord defines the function of Mephistopheles in this way in the Prologue in Heaven:
Weak man: submissive to destiny,
He is glad to seek peace, because
I will give him a restless companion:
Like a demon, teasing him, let him excite him to action.
Commenting on the “Prologue in Heaven”, N. G. Chernyshevsky wrote in his notes to “Faust”: “Negations lead only to new, purer and truer convictions ... With denial, skepticism, the mind is not hostile, on the contrary, skepticism serves its goals ... "
Thus, denial is only one of the turns of progressive development.
Negation, "evil", of which Mephistopheles is the embodiment, becomes the impetus for a movement directed
Against evil.
I am part of that force
that always wants evil
and forever does good -
This is what Mephistopheles said about himself. And these words were taken by M. A. Bulgakov as an epigraph to his novel The Master and Margarita.
With the novel The Master and Margarita, Bulgakov tells the reader about the meaning and timeless values.
In explaining the incredible cruelty of the procurator Pilate towards Yeshua, Bulgakov follows Gogol.
The dispute between the Roman procurator of Judea and the wandering philosopher about whether there will be a realm of truth or not sometimes reveals, if not equality, then some kind of intellectual similarity between the executioner and the victim. At times it even seems that the first one will not commit a crime against a defenseless stubborn one.
The image of Pilate demonstrates the struggle of the individual. In a person, principles collide: personal will and the power of circumstances.
Yeshua spiritually overcame the latter. Pilate was not given this. Yeshua is executed.
But the author wanted to proclaim: the victory of evil over good cannot be the end result of social and moral confrontation. This, according to Bulgakov, is not accepted by human nature itself, should not be allowed by the entire course of civilization.
The prerequisites for such a belief were, the author is convinced, the actions of the Roman procurator himself. After all, it was he, who condemned the unfortunate criminal to death, who ordered the secret murder of Judas, who had betrayed Yeshua:
In the satanic, the human is hidden and, albeit cowardly, retribution for betrayal is being committed.
Now, after many centuries, the carriers of diabolical evil, in order to finally atone for their guilt before the eternal wanderers and spiritual ascetics, who always went to the stake for their ideas, are obliged to become creators of good, arbiters of justice.
The evil spreading in the world has acquired such a scale, Bulgakov wants to say, that Satan himself is forced to intervene, because there is no other force capable of doing this. This is how Woland appears in The Master and Margarita. It is to Woland that the author will give the right to execute or pardon. Everything bad in that Moscow bustle of officials and elementary townsfolk experiences the crushing blows of Woland.
Woland is evil, a shadow. Yeshua is good, light. In the novel, there is a constant opposition of light and shadow. Even the sun and moon become almost participants in the events ..
The sun - a symbol of life, joy, true light - accompanies Yeshua, and the moon - a fantastic world of shadows, mysteries and ghostly - the kingdom of Woland and his guests.
Bulgakov depicts the power of light through the power of darkness. And vice versa, Woland, as the prince of darkness, can feel his strength only when there is at least some light that needs to be fought, although he himself admits that light, as a symbol of goodness, has one indisputable advantage - creative power.
Bulgakov depicts light through Yeshua. Yeshua Bulgakov is not quite the gospel Jesus. He's just a wandering philosopher, a little weird and not at all evil.
"Se is a man!" Not God, not in a divine halo, but simply a man, but what a man!
All his true divine dignity is within him, in his soul.
Levi Matthew does not see a single flaw in Yeshua, therefore he is not even able to retell the simple words of his Teacher. His misfortune is that he did not understand that light cannot be described.
Matthew Levi cannot object to Woland’s words: “Would you be so kind to think about the question: what would your good do if evil did not exist, and what would the earth look like if all shadows disappeared from it? After all, shadows are obtained from objects and people? Don't you want to skin every living thing because of your fantasy to enjoy the full light? You are stupid". Yeshua would have answered something like this: “To have shadows, sir, we need not only objects and people. First of all, we need a light that shines even in the darkness.”
And here I recall Prishvin’s story “Light and Shadow” (the writer’s diary): “If flowers, a tree rise to light everywhere, then a person, from the same biological point of view, especially strives up, towards the light, and, of course, he is this very movement of his up, towards the light calls progress ...
Light comes from the Sun, shadow from the earth, and life generated by light and shadow takes place in the usual struggle between these two principles: light and shadow.
The sun, rising and leaving, approaching and receding, determines our order on earth: our place and our time. And all the beauty on earth, the distribution of light and shadow, lines and colors, sound, the outlines of the sky and the horizon - everything, everything is a phenomenon of this order. But: where are the boundaries of the solar order and the human?
Forests, fields, water with their vapors and all life on earth strives for light, but if there were no shadow, there could not be life on earth, everything would burn out in sunlight ... We live thanks to the shadows, but we do not thank the shadow and we call everything bad the shadow side of life, and all the best: reason, goodness, beauty - the bright side.
Everything strives for light, but if there were light for everyone at once, there would be no life: clouds cover the sunlight with their shadow, and people cover each other with their shadow, it is from ourselves, we protect our children from overwhelming light with it.
We are warm or cold - what does the Sun care about us, it fries and fries, regardless of life, but life is arranged in such a way that all living things are drawn to the light.
If there were no light, everything would be plunged into night.”
The necessity of evil in the world is equal to the physical law of light and shadows, but just as the source of light is outside, and only opaque objects cast shadows, so evil exists in the world only due to the presence in it of “opaque souls” that do not let the divine light. Good and evil did not exist in the primordial world, good and evil appeared later. What we call good and evil is the result of the imperfection of consciousness. Evil began to appear in the world when a heart appeared capable of feeling evil, that which is evil in essence. At the moment when the heart admits for the first time that there is evil, evil is born in this heart, and two principles begin to fight in it.
“A person is given the task of finding the true measure in himself, therefore, among “yes” and “no”, among “good” and “evil”, he fights with a shadow. Evil inclination - evil thoughts, deceitful deeds, unrighteous words, hunting, war. Just as for an individual the absence of peace of mind is a source of anxiety and many misfortunes, so for an entire people the absence of virtues leads to famine, to wars, to world plagues, fires and all sorts of disasters. With his thoughts, feelings and actions, a person transforms the world around him, makes it hell or paradise, depending on his inner level ”(Yu. Terapiano.“ Mazdeism ”).
In addition to the struggle of light and shadow, another important problem is considered in the novel "The Master and Margarita" - the problem of man and faith.
The word "faith" is heard repeatedly in the novel, not only in the usual context of Pontius Pilate's question to Yeshua Ha-Nozri: "... do you believe in any gods?" “There is only one God,” answered Yeshua, “I believe in him,” but also in a much broader sense: “To each will be given according to his faith.”
In essence, faith in the last, broader sense, as the greatest moral value, ideal, meaning of life, is one of the touchstones on which the moral level of any of the characters is tested. Belief in the omnipotence of money, the desire to grab more by any means - this is a kind of credo of Barefoot, the barman. Faith in love is the meaning of Margarita's life. Faith in kindness is the main defining quality of Yeshua.
It is terrible to lose faith, just as the Master loses faith in his talent, in his brilliantly guessed novel. It is terrible not to have this faith, which is typical, for example, of Ivan Bezdomny.
For believing in imaginary values, for inability and mental laziness to find one's faith, a person is punished, as in Bulgakov's novel, characters are punished with illness, fear, pangs of conscience.
But it is quite scary when a person consciously gives himself to the service of imaginary values, realizing their falsity.
In the history of Russian literature, A.P. Chekhov has firmly established the reputation of a writer, if not completely atheistic, then at least indifferent to matters of faith. It's a delusion. He could not be indifferent to religious truth. Brought up in strict religious rules, Chekhov in his youth tried to gain freedom and independence from what was arbitrarily imposed on him earlier. He also knew, like many others, doubts, and those statements of his that express these doubts were later absolutized by those who wrote about him. Any statement, even if it was not quite definite, was interpreted in a very definite sense. With Chekhov, it was all the more simple to do this because he clearly expressed his doubts, but he was in no hurry to present the results of his thoughts, intense spiritual search to the judgment of the people.
Bulgakov was the first to point out the world significance of ideas" and the writer's artistic thinking: "By the power of religious quest, Chekhov leaves behind even Tolstoy, approaching Dostoevsky, who has no equal here."
Chekhov is unique in his work in that he searched for truth, God, the soul, the meaning of life, exploring not the lofty manifestations of the human spirit, but moral weaknesses, falls, impotence of the individual, that is, he set himself complex artistic tasks. “Chekhov was close to the cornerstone idea of Christian morality, which is the true ethical foundation of all democracy, “that every living soul, every human existence is an independent, unchanging, absolute value that cannot and should not be considered as a means, but which has the right to charity of human attention."
But such a position, such a formulation of the question requires from a person extreme religious tension, because it carries a danger that is tragic for the spirit - the danger of falling into hopelessness of pessimistic disappointment in many life values.
Only faith, true faith, which is subjected to a serious test during Chekhov's staging of the "mystery about man", can save a person from hopelessness and despondency - but otherwise it will not reveal the truth of faith itself. The author also forces the reader to approach the line beyond which boundless pessimism reigns, impudence is powerful "in the decaying lowlands and swamps of the human spirit." In a small work, The Tale of a Senior Gardener, Chekhov argues that the spiritual level on which faith is affirmed is invariably higher than the level of rational, logical arguments on which unbelief resides.
Let's look at the content of the story. In a certain town there lived a righteous doctor who devoted his life without a trace to serving people. Once he was. found murdered, and the evidence undeniably denounced the "famous for his depraved life" varmint, who, however, denied all charges, although he could not provide convincing evidence of his innocence. And at the trial, when the chief judge was about to announce the death sentence, he unexpectedly for everyone and for himself shouted: “No! If I judge incorrectly, then let God punish me, but I swear, he is not to blame! I do not admit the thought that there could be a person who would dare to kill our friend, the doctor! Man cannot fall so deep! “Yes, there is no such person,” the other judges agreed. - No! the crowd responded. - Let him go!
The trial of the murderer is a test not only for the inhabitants of the town, but also for the reader: what will they believe - "facts" or a person who denies these facts?
Life often requires us to make a similar choice, and our fate and the fate of other people sometimes depend on such a choice.
This choice is always a test: will a person retain faith in people, and therefore in himself, and in the meaning of his life.
The preservation of faith is affirmed by Chekhov as the highest value in comparison with the desire for revenge. In the story, the inhabitants of the town preferred faith in man. And God, for such faith in man, forgave the sins of all the inhabitants of the town. He rejoices when they believe that a person is His image and likeness, and grieves if they forget about human dignity, people are judged worse than dogs.
It is easy to see that the story does not deny the existence of God. Faith in man becomes for Chekhov a manifestation of faith in God. “Judge for yourselves, gentlemen: if judges and juries believe more in a person than in evidence, physical evidence and speeches, then isn’t this faith in a person in itself higher than all worldly considerations? It is not difficult to believe in God. The inquisitors, Biron, and Arakcheev also believed in him. No, you believe in a person! This faith is accessible only to those few who understand and feel Christ.” Chekhov recalls the inseparable unity of Christ's commandment: love for God and man. As mentioned earlier, Dostoevsky has no equal in the power of religious quest.
The way to achieve true happiness in Dostoevsky is to join the universal feeling of love and equality. Here his views merge with Christian teaching. But Dostoevsky's religiosity went far beyond the framework of church dogma. The Christian ideal of the writer was the embodiment of the dream of freedom, the harmony of human relations. And when Dostoevsky said: “Humble yourself, proud man!” - he did not mean humility as such, but the need for refusal
each from the selfish temptations of personality, cruelty and aggressiveness.
The work that brought the writer worldwide fame, in which Dostoevsky calls for overcoming selfishness, for humility, for Christian love for one's neighbor, for purifying suffering, is the novel Crime and Punishment.
Dostoevsky believes that only through suffering can humanity be saved from filth and get out of the moral impasse, only this path can lead it to happiness.
The focus of many researchers studying "Crime and Punishment" is the question of the motives of Raskolnikov's crime. What pushed Raskolnikov to this crime? He sees how ugly Petersburg is with its streets, how ugly the eternally drunk people are, how ugly the old pawnbroker is. All this disgrace repels the intelligent and handsome Raskolnikov and evokes in his soul "a feeling of the deepest disgust and malicious contempt." From these feelings, the “ugly dream” is born. Here Dostoevsky with extraordinary power shows the duality of the human soul, shows how in the human soul there is a struggle between good and evil, love and hatred, high and low, faith and unbelief.
The call "Humble yourself, proud man!" as well as possible suits Katerina Ivanovna. Pushing Sonya into the street, she actually acts according to Raskolnikov's theory. She, like Raskolnikov, rebels not only against people, but also against God. Only by pity and compassion could Katerina Ivanovna save Marmeladov, and then he would have saved her and the children.
Unlike Katerina Ivanovna and Raskolnikov, Sonya has no pride at all, but only meekness and humility. Sonya suffered a lot. “Suffering… is a great thing. There is an idea in suffering, ”says Porfiry Petrovich. The idea of purifying suffering is persistently instilled in Raskolnikov by Sonya Marmeladova, who herself meekly carries her cross. "Suffering to accept and redeem yourself with it, that's what you need," she says.
In the finale, Raskolnikov throws himself at Sonya's feet: the man has come to terms with himself, casting aside selfish daring and passions. Dostoevsky says that Raskolnikov is waiting for a "gradual rebirth", a return to people, to life. And Sonya's faith helped Raskolnikov. Sonya did not become embittered, did not harden under the blows of an unjust fate. She kept faith in God, in happiness, love for people, helping others.
The question of God, man and faith is even more touched upon in Dostoevsky's novel The Brothers Karamazov. In The Brothers Karamazov, the writer sums up his many years of searching, reflections on man, the fate of his homeland and all of humanity.
Dostoevsky finds truth and consolation in religion. Christ for him is the highest criterion of morality.
Mitya Karamazov was innocent of the murder of his father, despite all the obvious facts and irrefutable evidence. But here the judges, unlike Chekhov's, preferred to believe the facts. Their disbelief in man forced the judges to find Mitya guilty.
The central issue of the novel is the question of the degeneration of the individual, cut off from the people and labor, violating the principles of philanthropy, goodness, and conscience.
For Dostoevsky, moral criteria and the laws of conscience are the basis of the foundations of human behavior. The loss of moral principles or forgetfulness of conscience is the highest misfortune, it entails the dehumanization of a person, it dries up an individual human personality, it leads to chaos and destruction of the life of society. If there is no criterion of good and evil, then everything is permitted, as Ivan Karamazov says. Ivan Karamazov subjects faith, that Christian faith, faith not just in some superpowerful being, but also spiritual confidence that everything done by the Creator is the highest truth and justice and is done only for the good of man. “The Lord is righteous, my rock, and there is no unrighteousness in Him” (Ps. 91; 16). He is a stronghold; his works are perfect, and all his ways are righteous. God is faithful, and there is no unrighteousness in him. He is righteous and true...
Many people broke down on the question: “How can God exist if there is so much injustice and untruth in the world?” How many people come to the logical conclusion: "If so, then either God does not exist, or He is not omnipotent." It was along this knurled track that the “rebellious” mind of Ivan Karamazov moved.
His rebellion boils down to a denial of the harmony of God's world, for he denies the Creator justice, thus showing his disbelief: “I am convinced that suffering will heal and be smoothed out, that all the offensive comedy of human contradictions will disappear, like a pitiful mirage, like a vile invention of a weak and small , like an atom of the human Euclidean mind, that, finally, in the world finale, at the moment of eternal harmony, something so precious will happen and appear that it will be enough for all hearts, to drown all indignations, to atone for all the villains of people, all the blood they shed, enough to make it possible not only to forgive, but also to justify everything that happened to people - let it all be and appear, but I don’t accept this and don’t want to accept it! »
Good and Evil in Literature