We write an essay on social studies on the topic. Leo Tolstoy about civilization Leo Tolstoy wrote in an immoral society

1. Find the definitions of the words "personality" and "society" in two or three dictionaries. Compare them. If there are differences in the definition of the same word, try to explain them.

2. From the completed part of the history course, highlight the event that you are particularly interested in. Using the knowledge gained in this chapter of social science, formulate questions aimed at analyzing a historical event (for example: “What was society like before this event?”, etc.). In the history textbook, try to find the answer to them. In case of difficulty, contact the teacher.

3. Read the figurative definitions of society given by thinkers of different times and peoples: “Society is nothing but the result of a mechanical balance of brute forces”, “Society is a set of stones that would collapse if one did not support the other”, “Society - this is the yoke of the scales, which cannot raise some without lowering others. Which of these definitions is closest to the characterization of society outlined in this chapter? Justify your choice.

4. Make as complete a list as possible of various human qualities (a table of two columns: “Positive qualities”, “ Negative qualities"). Discuss it in class.

5. LN Tolstoy wrote: "In an immoral society, all inventions that increase man's power over nature are not only not good, but an undeniable and obvious evil."

6. In the collective work of Russian philosophers, the inherent features of people are presented in the following context: “In whatever region of the globe we get, we will meet there human beings, about which it is legitimate to assert at least the following:

    They know how to make tools with the help of tools and use them as a means of producing material goods;

    They know the simplest moral prohibitions and the absolute opposition of good and evil;

    They have needs, sense perceptions, and mental skills that have developed historically;

    They can neither form nor exist outside of society;

    The individual qualities and virtues they recognize are social definitions that correspond to one or another type of objective relations;

    Their life activity is not initially programmed, but consciously-volitional, as a result of which they are beings who have the ability of self-coercion, conscience and consciousness of responsibility.

Find in the studied chapter of the textbook and quote those provisions that characterize each of the properties that are inherent in a person named in the above passage. Are there any of these properties that you met in this text for the first time? Which of the following do you consider the most important and why? How do you understand the words "foundation of humanity"? What other human qualities would you build on this foundation? If any of these signs is not clear to you, ask the teacher to explain it.

7. Reveal the meaning of the Arabic proverb "People are more like their time than their fathers." Think about the difference between the life of society in our time and what it was at the time when your parents finished school. Discuss these questions with your parents. Together with them, determine how the generation of your parents, who were your age, differed from your generation.

Discuss in class the new features of today's youth.

8. After consulting with teachers, collect information about the graduates of your school who have chosen various professions. Find the most successful ones. Prepare a stand with materials about their work activities.

LEADING: Lev Nikolaevich, what is “patriotism” for you?

TOLSTOY: Patriotism is an immoral feeling because instead of recognizing oneself as the son of God, as Christianity teaches us, or at least as a free man guided by his own reason, every person, under the influence of patriotism, recognizes himself as the son of his fatherland, the slave of his government and commits acts contrary to his reason. and your conscience. Patriotism in its simplest, clearest and most undoubted meaning is nothing else for the rulers, as a tool for achieving power-hungry and selfish goals, and for the ruled - the renunciation of human dignity, reason, conscience and the slavish submission of oneself to those who are in power. This is how it is preached everywhere.

LEADING: Do you really think that there can be no modern positive patriotism?

TOLSTOY: Patriotism cannot be good. Why do people not say that selfishness cannot be good, although this could rather be argued, because selfishness is a natural feeling with which a person is born, while patriotism is an unnatural feeling, artificially instilled in him. So, for example, in Russia, where patriotism in the form of love and devotion to the faith, the tsar and the fatherland is instilled in the people with extraordinary intensity by all the tools in the hands of the government: churches, schools, the press and all solemnity, the Russian working man is a hundred million Russian people Despite the undeserved reputation that they have given it as a people especially devoted to their faith, the tsar and the fatherland, there is a people most free from the deceit of patriotism. For the most part, he does not know his faith, that Orthodox, state one, to which he is allegedly so devoted, but as soon as he finds out, he abandons it and becomes a rationalist; to his king, in spite of the incessant, intensified suggestions in this direction, he treats like all the authorities - if not with condemnation, then with complete indifference; but he either does not know his fatherland at all, if he does not mean by this his village, volost, or, if he knows, then he does not make any difference between him and other states.

LEADING: So you think that the feeling of patriotism in people and it is not necessary to educate?!

TOLSTOY: I have already several times had to express the idea that patriotism in our time is an unnatural, unreasonable, harmful feeling, causing a large proportion of the disasters from which humanity suffers, and that therefore this feeling should not be cultivated, as it is done now - on the contrary, it is suppressed and destroyed by all dependent on reasonable people means.

(There is panic in the editorial office, the bugs in the ears of the presenters are bursting ...)

HOST: Well, you know... We don't... You... at least put on a nice suit!!

TOLSTOY: But the amazing thing is, despite the undeniable and obvious dependence only on this feeling of general armaments ruining the people and destructive wars, all my arguments about backwardness, untimeliness and the dangers of patriotism have met and still meet either silence, or deliberate misunderstanding, or always one and the same thing. but with a strange objection: it is said that only bad patriotism, jingoism, chauvinism is harmful, but that real, good patriotism is a very lofty moral feeling, to condemn which is not only unreasonable, but also criminal. What this real, good patriotism consists of is either not said at all, or instead of explanation, pompous high-sounding phrases are uttered, or something is presented under the concept of patriotism that has nothing in common with the patriotism that we all know and from which everything suffer so hard.

... HOST: We have one minute left, and I would like all the participants in the discussion to formulate literally in two or three words - what is patriotism?

TOLSTOY: Patriotism is slavery.

Quotations from LN Tolstoy's articles "Christianity and Patriotism" (1894), "Patriotism or Peace?" (1896), "Patriotism and Government" (1900). Note that the time is quiet and prosperous; The Russo-Japanese War, the First World War and the rest of the 20th century are still ahead ... However, Tolstoy is a genius for that.)

Leo Tolstoy about civilization
14.11.2012

A selection of Maxim Orlov,
Gorval village, Gomel region (Belarus).

I have seen ants. They crawled up and down the tree. I don't know what they could take there? But only those that crawl up have a small, ordinary abdomen, while those that descend have a thick, heavy one. Apparently, they were gaining something inside themselves. And so he crawls, only knows his path. On the tree - bumps, growths, he bypasses them and crawls further ... In old age, it is somehow especially surprising to me when I look at ants like that, at trees. And what do all airplanes mean before that! So it's all rude, clumsy! .. 1

Went for a walk. A wonderful autumn morning, quiet, warm, greenery, the smell of a leaf. And people, instead of this wonderful nature, with fields, forests, water, birds, animals, arrange for themselves in cities a different, artificial nature, with factory pipes, palaces, locomobiles, phonographs ... Terrible, and you can’t fix it in any way ... 2

Nature better than a man. There is no bifurcation in it, it is always consistent. She should be loved everywhere, for she is beautiful everywhere and works everywhere and always. (...)

Man, however, knows how to spoil everything, and Rousseau is quite right when he says that everything that came out of the hands of the creator is beautiful, and everything that comes from the hands of man is worthless. There is no wholeness in man at all. 3

It is necessary to see and understand what truth and beauty are, and everything that you say and think, all your desires for happiness both for me and for yourself, will shatter into dust. Happiness is being with nature, seeing it, talking to it. four

We destroy millions of flowers in order to build palaces, theaters with electric lighting, and one color of burdock is more precious than thousands of palaces. 5

I picked a flower and threw it away. There are so many of them that it is not a pity. We do not appreciate this inimitable beauty of living beings and destroy them, not sparing - not only plants, but animals, people. There are so many. Culture * - civilization is nothing but the destruction of these beauties and their replacement. With what? Tavern, theater ... 6

Instead of learning to live a love life, people learn to fly. They fly very badly, but they stop learning about the life of love, if only to learn how to fly somehow. It's the same as if birds stop flying and learn to run or build bicycles and ride them. 7

It is a great mistake to think that all inventions that increase the power of people over nature in agriculture, in the extraction and chemical combination of substances, and the possibility of a great influence of people on each other, such as ways and means of communication, printing, telegraph, telephone, phonograph, are good. Both power over nature and an increase in the possibility of people influencing each other will be good only when people's activity is guided by love, the desire for good for others, and will be evil when it is led by egoism, the desire for good only for themselves. The dug out metals can be used for the convenience of people's lives or for cannons, the consequence of increasing the fertility of the earth can provide food for people and can be the reason for the increased distribution and consumption of opium, vodka, ways of communication and means of communication of thoughts can spread good and evil influences. And therefore, in an immoral society (...) all inventions that increase the power of man over nature, and means of communication, are not only not good, but an undeniable and obvious evil. eight

They say, I say, that printing did not contribute to the welfare of people. This is not enough. Nothing that increases the possibility of people influencing each other: railways, telegraphs, backgrounds, steamships, cannons, all military devices, explosives and everything that is called "culture" has in no way contributed to the welfare of people in our time, but on the contrary. It could not be otherwise among people, most of whom live a non-religious, immoral life. If the majority is immoral, then the means of influence, obviously, will only contribute to the spread of immorality.

The means of influence of culture can be beneficial only when the majority, albeit a small one, is religious and moral. It is desirable that the relationship between morality and culture is such that culture develops only simultaneously and slightly behind the moral movement. When culture overtakes, as it is now, then this is a great calamity. Perhaps, and even I think that it is a temporary calamity, that due to the excess of culture over morality, although there must be temporary suffering, the backwardness of morality will cause suffering, as a result of which culture will be delayed and the movement of morality will be accelerated, and the right attitude will be restored. 9

The progress of mankind is usually measured by its technical, scientific success, believing that civilization leads to good. This is not true. Both Rousseau and all those who admire the wild, patriarchal state are just as right or just as wrong as those who admire civilization. The benefit of people living and enjoying the highest, most refined civilization, culture, and the most primitive, wild people is exactly the same. It is just as impossible to increase the welfare of people by science - civilization, culture, as to make sure that on a water plane the water in one place would be higher than in others. An increase in the good of people only from an increase in love, which by its very nature equalizes all people; scientific and technical progress is a matter of age, and civilized people are just as little superior to uncivilized people in their well-being as an adult person is superior to a non-adult in his well-being. The only blessing comes from an increase in love. ten

When people's lives are immoral and their relations are not based on love, but on selfishness, then all technical improvements, the increase in man's power over nature: steam, electricity, telegraphs, all kinds of machines, gunpowder, dynamites, robulites - give the impression of dangerous toys that are given in children's hands. eleven

In our age there is a terrible superstition that we enthusiastically accept every invention that reduces labor, and consider it necessary to use it, without asking ourselves whether this invention that reduces labor increases our happiness, whether it destroys beauty. . We are like a woman who by force eats up beef, because she got it, although she does not want to eat, and the food will probably harm her. Railways instead of walking, cars instead of horses, stocking machines instead of knitting needles. 12

Civilized and wild are equal. Mankind advances only in love, and there is no and cannot be progress from technical improvement. 13

If the Russian people are uncivilized barbarians, then we have a future. The Western peoples are civilized barbarians, and they have nothing to look forward to. It is the same for us to imitate the Western peoples as it is for a healthy, hard-working, unspoiled fellow to envy the bald-headed young rich man in Paris sitting in his hotel. Ah, que je m "embete!**

Do not envy and imitate, but regret. fourteen

The Western nations are far ahead of us, but they are ahead of us on the wrong path. In order for them to follow the real path, they have to go a long way back. We only need to deviate a little from that false path that we have just embarked on and along which the Western peoples are returning to meet us. fifteen

We often look at the ancients as if they were children. And we are children in front of the ancients, in front of their deep, serious, uncluttered understanding of life. 16

How easily what is called civilization, real civilization, is assimilated by individuals and nations! Go through the university, clean your nails, use the services of a tailor and a hairdresser, go abroad, and the most civilized person is ready. And for the peoples: more railways, academies, factories, dreadnoughts, fortresses, newspapers, books, parties, parliaments - and the most civilized people are ready. This is why people seize on civilization, and not on enlightenment - both individuals and nations. The former is easy, requires no effort, and evokes approval; the second, on the contrary, requires strenuous effort and not only does not evoke approval, but is always despised, hated by the majority, because it exposes the lies of civilization. 17

They compare me to Rousseau. I owe a lot to Rousseau and love him, but there is a big difference. The difference is that Rousseau denies all civilization, while I deny false Christian civilization. What is called civilization is the growth of mankind. Growth is necessary, you can't talk about it, whether it's good or bad. It is, it has life in it. Like the growth of a tree. But the bough, or the forces of life, growing into the bough, are wrong, harmful, if they absorb all the force of growth. This is with our pseudo-civilization. eighteen

Psychiatrists know that when a person begins to talk a lot, to talk without ceasing, about everything in the world, without thinking about anything and only in a hurry to say as many words as possible in the shortest possible time, they know that this is a bad and sure sign of an incipient or already developed mental illness. . When, at the same time, the patient is fully convinced that he knows everything better than anyone, that he can and should teach everyone his wisdom, then the signs of mental illness are already beyond doubt. Our so-called civilized world is in this dangerous and miserable position. And I think - already very close to the same destruction that the previous civilizations were subjected to. 19

External movement is empty, only by internal work is a person freed. Belief in progress, that someday it will be good and until then we can unreasonably arrange life for ourselves and others, is a superstition. twenty

* Reading the works of N.K. Roerich, we are accustomed to understanding Culture as "reverence for the light", as a constructive, inviting moral force. In the quotes cited by Leo Tolstoy here and below the word "culture", as we can see, is used in the meaning of "civilization".

** Oh, how I'm mad with boredom! (French)

    ... We are all carried away into the distance on the same planet - we are the crew of one ship. Antoine de Saint-Exupery

    Without the belief that nature is subject to laws, there can be no science. Norbert Wiener

    Good nature has taken care of everything so that everywhere you find something to learn. Leonardo da Vinci

    Closest to the Divine in this world is nature. Astolf de Custine

    The wind is the breath of nature. Kozma Prutkov

    In an immoral society, all inventions that increase the power of man over nature are not only not good, but an undeniable and obvious evil. Lev Tolstoy

    In undeveloped countries, it is deadly to drink water; in developed countries, it is deadly to breathe air. Jonathan Rayban

    In nature, everything is connected with each other, and there is nothing accidental in it. And if a random phenomenon comes out, look for a human hand in it. Mikhail Prishvin

    In nature, there are both grains and dust. William Shakespeare

    In nature, nothing is wasted except nature itself. Andrey Kryzhanovsky

    Time destroys false opinions, and the judgments of nature confirm. Mark Cicero

    Nature has its own poetry in its time. John Keats

    All the best in nature belongs to everyone together. Petronius

    All living things are afraid of torment, all living things are afraid of death; know yourself not only in man, but in every living being, do not kill and do not cause suffering and death. Buddhist wisdom

    In all areas of nature ... a certain regularity dominates, independent of the existence of thinking humanity. Max Planck



    In his tools man has power over external nature, while for his purposes he is rather subordinate to it. Georg Hegel

    The richest countries of old were those whose nature was most abundant; the richest countries today are those in which man is most active. Henry Buckle

    Every thing in nature is either a cause towards you or an effect from us. Marsilio Ficino

    As long as people do not listen to the sound mind of nature, they will be forced to obey either dictators or the opinion of the people. Wilhelm Schwebel

    Stupid is he who is not satisfied with what happens according to the laws of nature. Epictetus



    They say one swallow does not make spring; but is it really because one swallow does not make spring, that swallow that already feels spring does not fly, but wait. So it is necessary to wait then for every bud and grass, and there will be no spring. Lev Tolstoy

    Grandiose things are done by grandiose means. Nature alone does great things for free. Alexander Ivanovich Herzen

    Even in his most beautiful dreams, man cannot imagine anything more beautiful than nature. Alphonse de Lamartine

    Even the smallest pleasure bestowed on us by nature is a mystery beyond the comprehension of the mind. Luc de Vauvenargues

    The ideal of human nature lies in orthobiosis, i.e. in the development of man with the aim of achieving a long, active and cheerful old age, leading in the final period to the development of a feeling of saturation with life. Ilya Mechnikov

    The search for goals in nature has its source in ignorance. Benedict Spinoza

    He who does not love nature does not love man either, that is a bad citizen. Fedor Dostoevsky

    Whoever looks at nature superficially is easily lost in the boundless "All," but whoever listens more deeply to its miracles is constantly led to God, the Lord of the world. Carl de Geer

    Our callousness, our selfishness induces us to look with envy at nature, but she herself will envy us when we recover from ailments. Ralph Emerson

    There is nothing more inventive than nature. Mark Cicero

    But why change the processes of nature? There may be a deeper philosophy than we have ever dreamed of, a philosophy that reveals the secrets of nature, but does not change its course by penetrating into it. Edward Bulwer-Lytton

    One of the most difficult tasks of our time is the problem of slowing down the process of destruction of wildlife ... Archie Carr



    The main law of nature is the preservation of mankind. John Locke

    Let us thank the wise nature for making the necessary easy and the heavy unnecessary. Epicurus

    As long as people do not know the laws of nature, they blindly obey them, and once they know them, then the forces of nature obey people. Georgy Plekhanov

    Nature will always take its toll. William Shakespeare

    Nature is the house in which man lives. Dmitry Likhachev

    Nature is impassive to man; she is neither an enemy nor a friend to him; it is now a convenient, now an inconvenient field for his activity. Nikolay Chernyshevsky



    Nature is an eternal example of art; and the greatest and noblest thing in nature is man. Vissarion Belinsky

    Nature has implanted in every good heart a noble feeling, by virtue of which it cannot be happy itself, but must seek its happiness in others. Johann Goethe

    Nature has invested in man some innate instincts, such as: the feeling of hunger, sexual feeling, etc., and one of the strongest feelings of this order is the feeling of ownership. Pyotr Stolypin

    Nature is always stronger than principles. David Hume

    Nature is one, and there is nothing equal to her: the mother and daughter of herself, she is the Deity of the gods. Consider only her, Nature, and leave the rest to the common people. Pythagoras

    Nature is, in a certain sense, the gospel, loudly proclaiming the creative power, wisdom, and all the greatness of God. And not only the heavens, but also the bowels of the earth preach the glory of God. Mikhail Lomonosov



    Nature is the cause of everything, it exists by itself; it will exist and act forever... Paul Holbach

    Nature, which endowed every animal with the means of subsistence, gave astronomy as an assistant and ally astrology. Johannes Kepler

    Nature scoffs at the decisions and decrees of princes, emperors and monarchs, and at their request she would not change her laws one iota. Galileo Galilei

    Nature does not make people, people make themselves. Merab Mamardashvili

    Nature does not know a stop in its movement and executes any inactivity. Johann Goethe

    Nature does not presuppose any goals for itself ... All final causes are only human inventions. Benedict Spinoza

    Nature does not recognize jokes, she is always truthful, always serious, always strict; she is always right; errors and errors come from people. Johann Goethe







    Patience is most reminiscent of the method by which nature creates its creations. Honore de Balzac

    What is contrary to nature never leads to good. Friedrich Schiller

    A person has quite enough objective reasons to strive for the conservation of wildlife. But in the end, only his love can save nature. Jean Dorst

    Good taste suggested to good society that contact with nature is the very last word of science, reason, and common sense. Fedor Dostoevsky

    Man does not become the master of nature until he has become the master of himself. Georg Hegel

    Mankind - without ennobling it with animals and plants - will perish, become impoverished, fall into the rage of despair, like a lonely man in solitude. Andrey Platonov

    The more one goes into the workings of nature, the more visible becomes the simplicity of the laws that she follows in her doings. Alexander Radishchev

Question 1. Find the definitions of the words "personality" and "society" in two or three dictionaries. Compare them. If there are differences in the definition of the same word, try to explain them.

Personality is a person as a social and natural being, endowed with consciousness, speech, and creative abilities.

Personality is a person as a subject of social relations and conscious activity.

Society - A set of people united by the method of production of material goods at a certain stage of historical development, certain production relations.

Society - A circle of people united by a common position, origin, interests, etc.

Question 3. Read the figurative definitions of society given by thinkers of different times and peoples: “Society is nothing but the result of a mechanical balance of brute forces”, “Society is a set of stones that would collapse if one did not support the other”, “ Society is a yoke of scales that cannot raise some without lowering others. Which of these definitions is closest to the characterization of society outlined in this chapter? Justify your choice.

"Society is a vault of stones that would collapse if one did not support the other." Because society in a broad sense is a form of association of people with common interests, values ​​and goals.

Question 4. Make as complete a list of various human qualities as possible (a table of two columns: "Positive qualities", "Negative qualities"). Discuss it in class.

POSITIVE:

modest

frank

sincere

self-confident

decisive

purposeful

assembled

bold, brave

balanced

calm, cool

quick-witted

generous, generous

resourceful, resourceful, resourceful

prudent, prudent

healthy, sane

accommodating, accommodating

hardworking

meek, soft

caring, attentive to others

sympathetic

polite

selfless

merciful, compassionate

witty

cheerful, cheerful

serious

NEGATIVE:

self-satisfied, conceited

dishonest

deceitful, mean

cunning, cunning

insincere

unconfident,

indecisive

scattered

cowardly, cowardly

hot-tempered

unbalanced

vicious, cruel

vindictive

unimaginative, stupid

imprudent, reckless

cruel

selfish

indifferent, indifferent

rude, impolite

greedy

pitiless, ruthless

gloomy, gloomy, gloomy

Question 5. LN Tolstoy wrote: "In an immoral society, all inventions that increase man's power over nature are not only not good, but an undeniable and obvious evil."

How do you understand the words "immoral society"? Considering that the above thought was expressed more than 100 years ago, has it been confirmed in the development of society over the past century? Justify your answer with specific examples.

Immorality is the quality of a person who ignores moral laws in his life. This is a quality that is characterized by a tendency to comply with the rules and norms of relations that are opposite, directly opposite to those accepted by humanity, a person in faith, in a particular society. Immorality is evil, deceit, theft, idleness, parasitism, depravity, profanity, debauchery, drunkenness, lack of conscience, self-will, etc. Immorality is a state of primarily spiritual depravity, and then physical, it is always lack of spirituality. The slightest manifestations of immorality in children should cause the need for adults to improve the environment of education and educational work with them. The immorality of an adult is fraught with consequences for the whole society.

Use the list of possible topics when preparing and writing an essay ().

Topics are divided into blocks:

  1. Philosophy
  2. Social Psychology
  3. Economy
  4. Sociology
  5. Political science

Philosophy Essay Topics

  • "Man is unthinkable outside of society." L. Tolstoy
  • "Man is of value to society only insofar as he serves it." A. France
  • "Only he comprehends the truth, who carefully studies nature, people and himself." N.N. Pirogov
  • "History by itself can neither compel a person nor draw him into a dirty business." P. Sartre
  • “History is the truth that becomes a lie. A myth is a lie that becomes the truth." J. Cocteau
  • "A world in which evil would prevail over good would not exist or would disappear." E. Renan
  • “To see and feel is to be, to think is to live.” W. Shakespeare
  • “Our views are like our clocks: they all show different times, but everyone believes only his own.” A. Pop
  • "World history is the sum of all that could have been avoided." B. Russell
  • "Life has exactly the value we want it to have." I. Berdyaev
  • "Society does not necessarily conform to political boundaries." S. Turner
  • “We should strive to learn facts, not opinions, and, on the contrary, find a place for these facts in the system of our opinions.” G. Lichtenberg
  • "Knowledge and life are inseparable." L. Feuchtwanger
  • "The fullness of knowledge always means some misunderstanding of the depth of our ignorance." R. Milliken
  • “To acquire knowledge is still not enough for a person; one must be able to give it away in growth.” I. Goethe
  • “To know is to fully understand the whole of nature.” F. Nietzsche
  • "There are two kinds of knowledge: one by means of the senses, the other by thought." Democritus
  • "He who has not studied the man in himself will never reach a deep knowledge of people." N.G. Chernyshevsky
  • "Society is a set of stones that would collapse if one did not support the other." Seneca
  • “In an immoral society, all inventions that increase the power of man over nature are not only not good, but an undeniable and obvious evil.” L. Tolstoy
  • "There is no progress without struggle." F. Douglas
  • "Man out of society or god or beast." Aristotle
  • "Man is not a thing, but creature, which can be understood only in the long process of its development. At any moment of his life, he is not yet what he can become, and what he may yet become. Aristotle
  • “If a person has a “why” to live, he can withstand any “how”. F. Nietzsche
  • "A child at the moment of birth is not a man, but only a candidate for man." A. Pieron
  • "Man is a fundamental novelty in nature." ON THE. Berdyaev
  • "Man is the only animal for whom own existence is a problem: he must solve it, and there is no getting away from it.” E. Fromm
  • "The pains of creativity and the joys of creativity are a single whole." I. Shevelev
  • "Man is nature's unexpected, beautiful, painful attempt to realize itself." V. Shukshin
  • “The most important task of civilization is to teach man to think.” T. Edison
  • “Man is meant to live in society; he is not fully human and contradicts his essence if he lives as a hermit. I. Fichte
  • "No vessel can hold more than its volume, except for the vessel of knowledge - it is constantly expanding." Arabic proverb
  • “Information without human understanding is like an answer without a question – it has no meaning.” A. Maslow
  • “Everything that a person touches acquires something human.” S. Marshak
  • “In order to know something, you must already know something.” S. Lem
  • “Those doubts that theory does not resolve, practice will resolve you.” L. Feuerbach
  • "How many, however, there are things that I don't need." Socrates
  • “The end can only be achieved when the means itself is already permeated through and through by the own nature of the end.” F. Lassalle
  • “If there is no goal, you do nothing, and you do nothing great if the goal is insignificant.” D. Diderot
  • "The beast never comes to such a terrible fall as a man comes to." ON THE. Berdyaev
  • "Man can do without many things, but not without man." L. Berne
  • “In man, the duties of the king are carried out by reason.” E. Rotterdam
  • Social Psychology Essay Topics

    • “We are shaped by the things we do.” Aristotle
    • "Everyone wants to be the exception to the rule, and there is no exception to this rule." M. Forbes
    • "Man does what he is and becomes what he does." R. Musil
    • “The process of socialization is entry into social environment, adaptation to it, the development of certain roles and functions, which, following its predecessors, is repeated by each individual throughout the entire history of its formation and development. B.D. Parygin
    • “When explaining any mental phenomena, a person acts as a united set of internal conditions through which all external influences are refracted.” S.L. Rubinstein
    • “Without a goal there is no activity, without interests there is no goal, and without activity there is no life.” V.G. Belinsky
    • "Man is inconceivable without contact with the people around him." A.M. Yakovlev
    • “Man is a being who rushes towards the future and realizes that he is projecting himself into the future.” J.P. Sartre
    • “Man will become, first of all, what he is designed to be.” J.P. Sartre
    • “Man simply exists, and he is not only what he imagines himself to be, but what he wants to become.” J.P. Sartre
    • « human essence is evident only in communion, in the unity of man with man. L. Feuerbach
    • "Personality is a person as a carrier of consciousness." K.K. Platonov
    • "The family is the primary womb of human culture." I. Ilyin
    • "People exist for each other." M. Aurelius
    • “Truth is forgotten in disputes. The smartest one stops the argument. L. Tolstoy
    • “Look at my children. My former freshness is alive in them. They are the justification for my old age.” W. Shakespeare
    • “In married life, the united couple should form, as it were, a single moral personality.” I. Kant
    • “The personality of a person is in no sense pre-existent in relation to his activity, like his consciousness, it is generated by it.” A.N. Leontiev
    • “One and the same person, entering different teams, changing target settings, can change - sometimes within very significant limits.” Yu.M. Lotman
    • « good people become more by exercise than by nature. Democritus “We must always try to look not for what separates us from other people, but for what we have with
    • them in common." D. Reskin
    • “To decipher man means, in essence, to try to find out how the world was formed and how it
    • must continue to form” P. Teilhard de Chardin
    • "A role is not a person, but ... an image behind which it is hidden." A.N. Leontiev
    • "He who, turning to the old, is able to discover the new, is worthy of being a teacher." Confucius
    • “Independence and freethinking are the essence of creativity.” F. Mitterrand
    • "The mere absence of vice does not imply the presence of virtue." A. Machado
    • “We need to stand on our own feet and look the world straight in the face…see the world for what it is and not be afraid of it.” B. Russell
    • "People are born only with pure nature, and only then do their fathers make them Jews, Christians or fire worshipers." Saadi
    • “There is no unconditional opposition between tradition and reason… Preservation of the old is the free attitude of man.” H.G. Gadamer
    • "Becoming part of an organized crowd, a person descends several steps down the ladder of civilization." G. Lebon
    • “Learn to rule yourself” A.S. Pushkin
    • "The great secret of any behavior is social behavior ... Not in the least degree would I dare to say anything about how a person will behave in a group." F. Bartlett
    • "The pinnacle of ourselves, the crown of our originality, is not our individuality, but our personality." P. Teilhard de Chardin
    • "Without society, man would be pathetic, lacking the urge to improve." W. Godwin
    • “Nature creates man, but society develops and shapes him.” V.G. Belinsky
    • "Family interests almost always ruin the interests of the public." F. Bacon
    • “All marriages are successful. Difficulties begin when life begins together. F. Sagan
    • "All kinds of arts serve the greatest of the arts - the art of living on Earth." B. Brecht
    • “The great goal of education is not knowledge, but action” G. Spencer
    • “Morality is not a list of actions and not a collection of rules that can be used like pharmaceutical or culinary recipes” D. Dewey

    Economics Essay Topics

    • “Without development there is no entrepreneurial profit, without the latter there is no development.” J. Schumpeter
    • "Wherever there is commerce, there are mild manners." C. Montesquieu
    • "Economic competition is not war, but rivalry in the interests of each other." E. Kannan
    • “To make a lot of money is courage, to keep their wisdom, and to spend it skillfully is an art.” B.Auerbach
    • "Competitiveness is born not in the world market, but within the country." M. Porter
    • "Socialism is an equal distribution of squalor, while capitalism is an unequal distribution of bliss." W. Churchill
    • "Business is the art of getting money out of another person's pocket without resorting to violence." M. Amsterdam
    • “Wealth is not in the possession of treasures, but in the ability to use them.” Napoleon I
    • "All commerce is an attempt to foresee the future." S. Butler
    • "The surest profit is that which is the result of thrift." Publius Cyrus
    • "Whoever wants the least, has the least need." Publius Cyrus
    • "Moderation is the wealth of the poor, greed is the poverty of the rich." Publius Cyrus
    • "Economics is the art of satisfying unlimited needs with limited resources." L. Peter
    • "There are no free breakfasts." B. Crane
    • “The whole advantage of having money lies in the ability to use it.” B. Franklin
    • “Markets, like parachutes, only work when they are open.” G. Schmidt
    • “A recession is when your neighbor loses his job, a crisis is when you lose your job.” G. Truman
    • "The market price of each commodity is governed by the ratio between the quantity currently offered on the market and the demand of those who are willing to pay its natural price for this commodity." A. Smith
    • "The indispensable condition for the operation of economic laws is free competition." A. Smith
    • “Taxes are the price we pay to live in a civilized society.” OU. Holmes
    • "Each person should be given an equal right to pursue his own benefit, and the whole society benefits from this." A. Smith
    • “The effectiveness of a particular economic system should be judged by comparing it with alternative options ...” A. Smith
    • "Friendship based on business is preferable to business based on friendship." J. Rockefeller
    • "Even the most generous person tries to pay cheaper for what is bought daily." B. Show
    • “Economy is the ability to make the best use of life.” B. Show
    • “Capital is the portion of wealth that we sacrifice to increase our wealth.” A. Marshall
    • "Money is the measure of all things traded." A.N. Radishchev
    • "The first rule of business is to treat others as they would like to treat you." Ch. Dickens
    • “Wealth is an extra luxury, it is a theft committed from others.” R. Rollan
    • "Happiness is not in money, but in how to increase it." American proverb
    • "Money either dominates its owner or serves him." Horace
    • “What must not be forgotten is the simple truth: everything that the government gives, it first took away.” D. Coleman
    • "Property is theft." P.Zh. Proudhon
    • "Poverty is slavery, but excessive wealth is also slavery." J. Jaures
    • "True poor is only one who wants more than he can have." A. Jussier
    • "In the ordinary and daily state of affairs, the demand for any goods precedes their supply." D. Ricardo
    • "It is not the art of acquiring that should be learned, but the art of spending." I. Stobey
    • "Savings make up the richest income." I. Stobey
    • "Taxes are money levied on a part of society for the benefit of the whole." I. Sherr
    • "Competition provides the best qualities of products and develops the worst qualities of people." D. Sarnoff
    • "Without competitors, even a very rich country can quickly decline." E. Grove
    • "The pursuit of profit is the only way people can satisfy the needs of those they don't know at all." F. Hayek
    • "Three things make a nation great and prosperous: fertile soil, active industry, and ease of movement of people and goods." F. Bacon
    • “Not to lay a hand on amateur performance, but to develop it, creating favorable conditions for its use - this is the true task of the state in the national economy.” S.Yu. Witte

    Political Science Essay Topics

    • "Politics disguises lies into truth and truth into lies." P. Buast
    • "Good politics is no different from healthy morality." G.B. de Mably
    • "Politics is about business decisions, not long-winded speeches about decisions." F. Burlatsky
    • “Politics is essentially power: the ability to achieve a desired result, by whatever means.” E Heywood
    • “Politics is the art of adapting to circumstances and taking advantage of what is disgusting.” O. Bismarck
    • "There is no human soul that can withstand the temptations of power." Plato
    • "Power is dangerous when the conscience is at odds in it." W. Shakespeare
    • "The whole secret of politics is to know the time to lie, and to know the time to remain silent." Marquise de Pompadour
    • "Morality without politics is useless; politics without morality is inglorious." A.P. Sumarokov
    • "The most fatal mistake that has ever been made in the world is the separation of political science from moral science." P. Shelley
    • "High places make great people greater, and low places lower." J. La Bruyère
    • "International politics, like any other, is a struggle for power." G. Morgenthau
    • "Political culture is just a manifestation of how people perceive politics and how they interpret what they see." S. Verba
    • “The difference between a statesman and a politician is that a politician is oriented towards the next elections, and a statesman is oriented towards the next generations.” W. Churchill
    • "The rulers become clever vote-pickers." K.P. Pobedonostsev
    • « Government- there is the will of some (those in power) based on independent strength to subjugate the will of others (subjects). G.F. Shershenevich
    • "The state is the territory of power." A. Kruglov
    • "States are acquired either by one's own or by someone else's weapons, or by the grace of fate, or by valor." N. Machiavelli
    • "The more developed the state, the more it is removed from society." V.B. Shepherds
    • "The task of the state is only to eliminate evil and the state is not obliged to promote the well-being of citizens." W. Humboldt
    • “Next to the activities of the state, it is necessary to provide an opportunity and a wide range of personal freedom. The goal of social life consists in the harmonious agreement of both elements, and not in the sacrifice of one in favor of the other. B. Chicherin
    • "Justice is a public good." Aristotle
    • “The well-being of the state is ensured not by the money that it annually releases to officials, but by the money that it annually leaves in the pockets of citizens” I. Eötvös
    • "There are no single and the same ideas of individual freedom, the legal system, the constitutional state, the same for all peoples." B. Kistyakovsky
    • "The greatness and sanctity of the state consists, first of all, in the steady implementation of justice." A. Steel
    • “Any government degrades if it is entrusted only to the rulers of the people. Only the people themselves are the reliable custodian of power and the people.” T. Jefferson
    • "Total obedience to the law of kindness will eliminate the need for government and state." O. Frontingham
    • “Lack of money, but of people and talents, makes the state weak.” Voltaire
    • “In a democracy, a person not only enjoys the greatest possible power, but also bears the greatest possible responsibility.” N. Cousins
    • "Democracy does not mean that people actually govern, but only that they have the opportunity to elect rulers." J. Schumpeter
    • "We choose democracy not because it is replete with virtues, but to avoid tyranny." K. Popper
    • "The principle of democracy decays not only when the spirit of equality is lost, but also when the spirit of equality is carried to the extreme and everyone wants to be equal to those whom he has elected as his rulers." Sh.-L. Montesquieu
    • “The democratic system is far from always and not everywhere in place. It has its necessary foundations or "prerequisites": if they are not there, then democracy does not give anything but long-term decay and death. I. Ilyin
    • “A participant in a democratic system needs personal character and devotion to the motherland, traits that ensure certainty of outlook, incorruptibility, responsibility and civil courage in him.” I. Ilyin
    • "When a tyrant rules, the people are silent, and the laws do not work." Saadi
    • “If people hoped to find better conditions for themselves in a tyrannical state of a firm hand, they rushed there headlong” F. Guicciardini
    • “A tyrant is a robber who is not afraid of either judgment or punishment. This is a judge without trial and law. Y. Krizhanich
    • "Totalitarianism is a political system that has infinitely expanded its intervention in the lives of citizens." I. Ilyin
    • “At the head of it (totalitarianism) march the most ruthless, those who have nothing to lose, to whom war is their mother, and civil war is their fatherland.” C. Hayden
    • “The best should rule in all states and under all regimes. Any regime is bad if the worst govern under it. I. Ilyin
    • "There is a minimum level of education and awareness without which every vote becomes its own caricature." I. Ilyin
    • The freedom of the citizen is the basis rule of law". Robert von Mol Jurisprudence
    • “All power presupposes a minimum of law, all law presupposes a minimum of power.” B.P. Vysheslavtsev
    • "The more developed, more mature and deeper the legal consciousness, the more perfect the law." I.A. Ilyin
    • "The freedom of one person ends where the freedom of another begins." M. Bakunin
    • "The right of man must be considered sacred, no matter what sacrifices it may cost the ruling power." I. Kant
    • "Legality is one of the greatest achievements of the liberal era, which served not only as a shield of freedom, but as a well-functioning legal mechanism for its implementation." F. Hayek
    • "Punishment cannot be eternal, but guilt endures forever." A saying from Roman law "In sound theory, as well as in practice, freedom only becomes a right when it is recognized by law." B. Chicherin
    • "A people with a developed sense of justice should be interested in and cherish their court as the guardian and body of their law and order." B. Kistyakovsky
    • "The strong power of the coming Russia will not be extra-legal and not super-legal, but formalized by law and serving by law, with the help of law - the national legal order." I. Ilyin
    • "Society is forced to constantly make efforts to orient its entire legal and political system towards the observance of human rights." J. Maritain
    • “The law is the right of property based on power; where there is no power, there the law dies.” N. Chamfort
    • "The law reveals its beneficial effect only to those who obey it." Democritus
    • "Any atrocity has its own morality that justifies it." W. Schwebel
    • “I consider it obligatory for everyone to unquestioningly and unswervingly obey the laws.” Socrates
    • "What is a right and what is an offense, this should be determined by the law." Latin legal saying
    • "Intention must be subject to laws, not laws to intentions." Latin legal saying
    • "The presumption is valid until proven otherwise." Latin legal saying
    • "When the law gives a right, it also gives a remedy for it." Latin legal saying
    • “In the old days they said that the law lives with freedom like a cat and a dog. Every law is bondage." N.M. Karamzin
    • “Laws are good, but they still need to be well implemented in order for people to be happy.” N.M. Karamzin
    • "The law exists in vain for those who have neither the courage nor the means to defend it." T. Macaulay
    • “The law is not a web through which large flies break through and small flies get stuck.” O. Balzac
    • “Laws should have the same meaning for everyone.” C. Montesquieu
    • “Laws are needed not only to frighten citizens, but also to help them.” Voltaire
    • "The law should be like death, which spares no one." C. Montesquieu
    • "The cruelty of laws hinders their observance." C. Montesquieu
    • “Not to be subject to any law means to be deprived of the most saving protection, for the laws must protect us not only from others, but also from ourselves.” G. Heine
    • "Bad laws are the worst kind of tyranny." E. Burke
    • "To leave a crime unpunished is to become its accomplice." P. Crebillon
    • “Law is not a concept of logic, but of force.” R. Yering
    • “Submission to the law is required by right, and not begged for as a favor.” T. Roosevelt
    • “It is impossible for a person, as a spiritual being, to live on earth without law” I. Ilyin
    • "Look into the causes of all licentiousness and you will see that it stems from impunity." C. Montesquieu
    • "He who defends his right defends the right in general." R. Yering
    • "He who spares the guilty punishes the innocent." Axiom of law
    • "The legislator must think like a philosopher and speak like a peasant." G. Jellinek
    • "The purpose of punishment is not revenge, but correction." A.N. Radishchev
    • “Terrible lawlessness can be committed under the guise of right over right itself.” R. Yering
    • "For citizens, the right is the permission to do whatever is not forbidden." L. Tolstoy
    • "Citizens enjoy the greater freedom, the more cases the laws leave to their discretion." T. Hobbes
    • “Everything that does not restrict the freedom of other people is allowed, and therefore not prescribed.” G. Hegel
    • "I see the imminent destruction of that state, where the law has no force and is under someone's authority." Plato
    • "The foundations of every state and the foundation of any country rest on fairness and justice." As-Samarakandi
    • "The true equality of citizens consists in their being equally subject to the laws." J. D'Alembert
    • "We must be slaves to the laws in order to be free." Cicero
    • “Other crimes are so loud and grandiose that we justify them and even glorify them: for example, we call robbing the treasury dexterity, and we call the unjust seizure of foreign lands conquest.” F. La Rochefoucauld
    • "Ignorance of the law is not an excuse. But knowledge often liberates. S. Lets
    • "The reform of morals must begin with the reform of the laws." K. Helvetius
    • "Unjust laws do not create law." Cicero
    • "The true equality of citizens is that they are all equally subject to the laws." J. D'Alembert

    Essay Topics in Sociology

    • “Children give their debt to their parents to their children.” I.N. Shevelev
    • "The family is the crystal of society." V. Hugo
    • "The family is more sacred than the state." Pius XI
    • "A woman, like a caryatid, props up the family hearth." I.N. Shevelev
    • "The roots of nationalism are in the division of the population into indigenous and non-indigenous." I.N. Shevelev
    • "Each nation - great or small - has its own unique crystal, which must be able to highlight." I.N. Shevelev
    • "Nationalism is not love for one's own nation, but hatred for another." I.N. Shevelev
    • "The lack of a sense of national dignity is as disgusting as the other extreme - nationalism." I.N. Shevelev
    • "The greatness of a people is not at all measured by its number, just as the greatness of a man is not measured by his height." V. Hugo
    • "I'm too proud of my country to be a nationalist." J. Wolfrom
    • "A nation does not need cruelty to be steadfast." F. Roosevelt
    • "No nation can achieve prosperity until it realizes that plowing a field is as worthy an occupation as writing a poem." B. Washington
    • "Every nationality is the wealth of a single and fraternally united humanity, and not an obstacle in its path." ON THE. Berdyaev
    • “Nations are the wealth of mankind, these are its generalized personalities; the smallest of them carries its own special colors. A. Solzhenitsyn
    • "Of all the threads that bind a person to his homeland, the strongest is his native language." I.N. Shevelev
    • “A nation is a collection of people, different in character, tastes and views, but interconnected by strong, deep and comprehensive spiritual ties.” D. Gibran
    • “A nation is a community of people who, through a common destiny, acquire a single character.” O. Bauer
    • "There is not a single real sign for the definition of an ethnos applicable to all known cases." L.N. Gumilyov
    • "Love all other nations as your own." V. Solovyov
    • "Classes will disappear as inevitably as they inevitably arose in the past." F. Engels
    • “Inequality lies in nature itself; it is an inevitable consequence of freedom.” J.Renan
    • "Inequality is as good a law of nature as any other." I. Sherr
    • “The equality of man in society has in mind only rights, but it concerns states no more than growth, strength, mind, activity, labor.” P. Vergniaud
    • “The higher the position of a person, the more strict should be the framework that restrains the self-will of his character.” G. Freitag
    • "Very rich people are not like you and me." F.S. Fitzgerald
    • "The same social role is experienced, evaluated and implemented differently by different people." I.S. Kon
    • "Take the place and position that befits you, and everyone will recognize it." R. Emerson
    • "Having obeyed the law of the crowd, we return to the stone age." S. Parkinson
    • "Society is a balance beam that cannot raise some without lowering others." J. Vanier
    • "Accurate knowledge of society is among our most recent acquisitions." E. Giddens
    • “Society is not a simple group of individuals, but a system…”. E.E. Durkheim
    • “Marginality is the result of conflict with social norms.” A. Farzhd
    • “A mass is a multitude of people without any special merit.” J. Ortega y Gaset
    • "Freedom is the right to inequality." ON THE. Berdyaev
    • “It is not good to be too free. It is not good not to know the need for anything.” B. Pascal
    • "It is easy to preach morality, it is difficult to justify it." A. Schopenhauer
    • "The process of socialization in simple and complex societies runs differently." I. Robertson
    • “We make rules for others, exceptions for ourselves.” Sh. Lemel
    • “Great authority must be used carefully, like all heavy ones: otherwise you can accidentally crush someone.” E. Servus
    • “Youth is the time for acquiring wisdom.” J.-J. Rousseau
    • "A person ... acquires a sense of justice very early, but very late or does not acquire the concept of justice at all." I. Kant
    • "Who knows how to deal with conflicts by recognizing them, takes control of the rhythm of history." R. Dahrendorf
    • “It is much more important to instill in people morals and customs than to give them laws and courts.” O. Mirabeau

Question: Please help social science Grade 8 workshop 1. Find the definition of the word?? PERSONALITY and SOCIETY in two or three dictionaries. Compare them. If there are differences in the definition of the same word, try to explain them. 2. Read the figurative definitions of society given by thinkers of different times and peoples: “Society is nothing but the result of a mechanical balance of brute forces”, “Society is a set of stones that would collapse if one did not support the other”, “Society - this is the yoke of the scales, which cannot raise some without lowering others. Which of these definitions is closest to the characterization of society outlined in this chapter? Justify your choice. 3.Make as complete a list of various human qualities as possible (a table of two columns: Positive qualities Negative qualities) Discuss it in class 4 L.N. Tolstoy wrote: "In an immoral society, all inventions that increase man's power over nature are not only not good, but an undeniable and obvious evil." How do you understand the words "immoral society"? Considering that the above thought was expressed more than 100 years ago, has it been confirmed in the development of society over the past century? Justify your answer with specific examples. 5.Uncover the meaning of the Arabic proverb "People are more like their time than their fathers" Think about how society is different in our time from what it was at the time when your parents finished school.

Please help social science Grade 8 workshop 1. Find the definition of the word?? PERSONALITY and SOCIETY in two or three dictionaries. Compare them. If there are differences in the definition of the same word, try to explain them. 2. Read the figurative definitions of society given by thinkers of different times and peoples: “Society is nothing but the result of a mechanical balance of brute forces”, “Society is a set of stones that would collapse if one did not support the other”, “Society - this is the yoke of the scales, which cannot raise some without lowering others. Which of these definitions is closest to the characterization of society outlined in this chapter? Justify your choice. 3.Make as complete a list of various human qualities as possible (a table of two columns: Positive qualities Negative qualities) Discuss it in class 4 L.N. Tolstoy wrote: "In an immoral society, all inventions that increase man's power over nature are not only not good, but an undeniable and obvious evil." How do you understand the words "immoral society"? Considering that the above thought was expressed more than 100 years ago, has it been confirmed in the development of society over the past century? Justify your answer with specific examples. 5.Uncover the meaning of the Arabic proverb "People are more like their time than their fathers" Think about how society is different in our time from what it was at the time when your parents finished school.

Answers:

A person is a concrete living person with consciousness and self-consciousness. Society of association of people with common interests, values ​​and goals.

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TOLSTOY Leo

To be kind and to lead a good life means to give to others more than you take from them. - Lev Tolstoy

To be yourself, to believe and think in your own way - is it so difficult, is it impossible under any circumstances and conditions? .. - Lev Tolstoy

It is impossible to put a substance alien to it into a living organism without this organism suffering from efforts to free itself from the alien substance invested in it and sometimes perish in these efforts. - Lev Tolstoy

There is only one undoubted happiness in a person's life - to live for others! - Lev Tolstoy

In true faith, it is not important to talk well about God, about the soul, about what was and what will be, but one thing is important: to know firmly what should and should not be done in this life. - Lev Tolstoy

In a true work of art there are no limits to aesthetic enjoyment. Whatever a trifle, whatever a line, then a source of pleasure. - Lev Tolstoy

There is a side to the dream that is better than reality; actually there is a side that better dreams. Complete happiness would be a combination of both. - Lev Tolstoy

In a world where people run like trained animals and are incapable of any other thought than to outsmart each other for the sake of mammon, in such a world they may consider me an eccentric, but I still feel in myself a divine thought about the world which is so beautifully expressed in the Sermon on the Mount. It is my deepest conviction that war is only a trade on a large scale, a trade of ambitious and powerful people in the happiness of peoples. - Lev Tolstoy

At my age, you have to hurry to do what you have planned. There is no time to wait. I'm going to death. - Lev Tolstoy

When we are young, we think that there is no end to our memory, our perceptual abilities. By old age, you feel that memory has limits. You can fill your head so much that you can no longer hold it: there is no room, it falls out. Only this is perhaps for the best. How much rubbish and rubbish we fill in the head. Thank God that at least in old age the head is freed. - Lev Tolstoy

In science, mediocrity is still possible, but in art and literature, whoever does not reach the top falls into the abyss. - Lev Tolstoy

In our time, the life of the world goes on its own course, completely independent of the teachings of the church. This teaching has remained so far behind that the people of the world no longer hear the voices of the teachers of the church. Yes, and there is nothing to listen to, because the church only gives explanations of the structure of life from which the world has already grown and which either no longer exists at all, or which is irresistibly destroyed. - Lev Tolstoy

In our time, it cannot but be clear to all thinking people that the life of people - not only Russian people, but of all peoples Christendom, with its ever-increasing need of the poor and the luxury of the rich, with its struggle of all against all, revolutionaries against governments, governments against revolutionaries, enslaved peoples against enslavers, the struggle of states among themselves, west against east, with their ever-growing and absorbing the forces of the people weapons , by its refinement and depravity - that such a life cannot continue, that the life of Christian peoples, if it does not change, will inevitably become more and more miserable. - Lev Tolstoy

In our time, only a person who is completely ignorant or completely indifferent to the questions of life, sanctified by religion, can remain in the church faith. - Lev Tolstoy

In the realm of goodness there are no boundaries for man. He is free as a bird! What prevents him from being kind? - Lev Tolstoy

In the field of sciences, research is considered necessary, verification of what is being studied, and although the subjects of pseudoscience are insignificant in themselves, i.e. everything that concerns the serious moral questions of life is excluded from it; nothing absurd, directly contrary to common sense, is allowed in it. - Lev Tolstoy

The vast majority of letters and telegrams say essentially the same thing. They express sympathy for me because I contributed to the destruction of false religious understanding and gave something that is beneficial to people in a moral sense, and this alone makes me happy in all this - precisely the fact that public opinion has been established in this respect. How sincere it is is another matter, but when public opinion is established, the majority directly sticks to what everyone says. And this, I must say, is extremely pleasing to me. Of course, the most joyful letters are from the people, workers. - Lev Tolstoy

One smile consists of what is called the beauty of the face: if a smile adds charm to the face, then the face is beautiful; if she does not change it, then it is usual; if she spoils it, then it is bad. - Lev Tolstoy

You can't say stupid things in a mouthpiece. - Lev Tolstoy

In the old days they kept slaves and did not feel the horror of this. When you go around the peasants now and see how they live and what they eat, you become ashamed that you have all this ... They have bread with green onions for breakfast. For an afternoon snack - bread with onions. And in the evening - bread with onions. There will be a time when the rich will be just as ashamed and impossible to eat what they eat and live as they live, knowing about this bread and onions, how ashamed we are now for our grandfathers who kept slaves ... - Lev Tolstoy

In clever criticism of art, everything is true, but not the whole truth. - Lev Tolstoy

There is one law in private and public life: if you want to improve your life, be ready to give it away. - Lev Tolstoy

What is the purpose of life? Reproduction of one's own kind. What for? Serve people. And what about those whom we will serve? Serve God? Can't He do what He needs without us? If He commands us to serve Himself, it is only for our good. Life cannot have any other purpose than goodness, joy. - Lev Tolstoy

In an immoral society, all inventions that increase the power of man over nature are not only not good, but an undeniable and obvious evil. - Lev Tolstoy

In the matter of cunning, a stupid person leads smarter ones. - Lev Tolstoy

AT money matters the main interest of life (if not the main one, then the most permanent one) and in them the character of a person is best expressed. - Lev Tolstoy

God lives in every good person. - Lev Tolstoy

In a moment of indecision, act quickly and try to take the first step, even if it is wrong. - Lev Tolstoy

One smile consists of what is called the beauty of the face: if a smile adds charm to the face, then the face is beautiful; if she does not change it, then it is usual; if she spoils it, then it is bad. - Lev Tolstoy

In the periodic forgiveness of sins at confession, I see a harmful deception that only encourages immorality and destroys the fear of sinning. - Lev Tolstoy

In the presence of a Jew, I always feel worse. - Lev Tolstoy

In the very devotion to another being, in the renunciation of oneself in the name of the good of another being, there is a special spiritual pleasure. - Lev Tolstoy

In the best, friendly, and simple relationships, flattery or praise is necessary, as grease is necessary for wheels to keep them moving. - Lev Tolstoy

Bringing people together is the main task of art. - Lev Tolstoy

In the old days, when there was no Christian teaching, for all the teachers of life, starting with Socrates, the first virtue in life was abstinence and it was clear that every virtue must begin with it and pass through it. It was clear that a person who did not control himself, who developed a huge number of lusts in himself and obeyed all of them, could not lead a good life. It was clear that before a person could think not only about generosity, about love, but about disinterestedness, justice, he had to learn to control himself. In our opinion, this is not necessary. We are quite sure that a person who has developed his lusts to the highest degree in which they are developed in our world, a person who cannot live without the satisfaction of hundreds of unnecessary habits that have gained power over him, can lead a completely moral, good life.

In our time and in our world, the desire to limit one's lusts is considered not only not the first, but not even the last, but absolutely unnecessary for leading a good life.

Lev Tolstoy

There are no accidents in fate; man creates rather than meets his destiny. - Lev Tolstoy

While we are the living graves of slaughtered animals, how can we hope for any improvement in the conditions of life on earth? - Lev Tolstoy

It has always been and will always be important only what is needed for the good of not one person, but all people. - Lev Tolstoy

It is not the quantity of knowledge that matters, but the quality of it. Nobody can know everything. - Lev Tolstoy

It is not the quantity of knowledge that matters, but the quality of it. No one can know everything, and it is shameful and harmful to pretend that you know what you do not know. - Lev Tolstoy

    ... We are all carried away into the distance on the same planet - we are the crew of one ship. Antoine de Saint-Exupery

    Without the belief that nature is subject to laws, there can be no science. Norbert Wiener

    Good nature has taken care of everything so that everywhere you find something to learn. Leonardo da Vinci

    Closest to the Divine in this world is nature. Astolf de Custine

    The wind is the breath of nature. Kozma Prutkov

    In an immoral society, all inventions that increase the power of man over nature are not only not good, but an undeniable and obvious evil. Lev Tolstoy

    In undeveloped countries, it is deadly to drink water; in developed countries, it is deadly to breathe air. Jonathan Rayban

    In nature, everything is connected with each other, and there is nothing accidental in it. And if a random phenomenon comes out, look for a human hand in it. Mikhail Prishvin

    In nature, there are both grains and dust. William Shakespeare

    In nature, nothing is wasted except nature itself. Andrey Kryzhanovsky

    Time destroys false opinions, and the judgments of nature confirm. Mark Cicero

    Nature has its own poetry in its time. John Keats

    All the best in nature belongs to everyone together. Petronius

    All living things are afraid of torment, all living things are afraid of death; know yourself not only in man, but in every living being, do not kill and do not cause suffering and death. Buddhist wisdom

    In all areas of nature ... a certain regularity dominates, independent of the existence of thinking humanity. Max Planck



    In his tools man has power over external nature, while for his purposes he is rather subordinate to it. Georg Hegel

    The richest countries of old were those whose nature was most abundant; the richest countries today are those in which man is most active. Henry Buckle

    Every thing in nature is either a cause towards you or an effect from us. Marsilio Ficino

    As long as people do not listen to the sound mind of nature, they will be forced to obey either dictators or the opinion of the people. Wilhelm Schwebel

    Stupid is he who is not satisfied with what happens according to the laws of nature. Epictetus



    They say one swallow does not make spring; but is it really because one swallow does not make spring, that swallow that already feels spring does not fly, but wait. So it is necessary to wait then for every bud and grass, and there will be no spring. Lev Tolstoy

    Grandiose things are done by grandiose means. Nature alone does great things for free. Alexander Ivanovich Herzen

    Even in his most beautiful dreams, man cannot imagine anything more beautiful than nature. Alphonse de Lamartine

    Even the smallest pleasure bestowed on us by nature is a mystery beyond the comprehension of the mind. Luc de Vauvenargues

    The ideal of human nature lies in orthobiosis, i.e. in the development of man with the aim of achieving a long, active and cheerful old age, leading in the final period to the development of a feeling of saturation with life. Ilya Mechnikov

    The search for goals in nature has its source in ignorance. Benedict Spinoza

    He who does not love nature does not love man either, that is a bad citizen. Fedor Dostoevsky

    Whoever looks at nature superficially is easily lost in the boundless "All," but whoever listens more deeply to its miracles is constantly led to God, the Lord of the world. Carl de Geer

    Our callousness, our selfishness induces us to look with envy at nature, but she herself will envy us when we recover from ailments. Ralph Emerson

    There is nothing more inventive than nature. Mark Cicero

    But why change the processes of nature? There may be a deeper philosophy than we have ever dreamed of, a philosophy that reveals the secrets of nature, but does not change its course by penetrating into it. Edward Bulwer-Lytton

    One of the most difficult tasks of our time is the problem of slowing down the process of destruction of wildlife ... Archie Carr



    The main law of nature is the preservation of mankind. John Locke

    Let us thank the wise nature for making the necessary easy and the heavy unnecessary. Epicurus

    As long as people do not know the laws of nature, they blindly obey them, and once they know them, then the forces of nature obey people. Georgy Plekhanov

    Nature will always take its toll. William Shakespeare

    Nature is the house in which man lives. Dmitry Likhachev

    Nature is impassive to man; she is neither an enemy nor a friend to him; it is now a convenient, now an inconvenient field for his activity. Nikolay Chernyshevsky



    Nature is an eternal example of art; and the greatest and noblest thing in nature is man. Vissarion Belinsky

    Nature has implanted in every good heart a noble feeling, by virtue of which it cannot be happy itself, but must seek its happiness in others. Johann Goethe

    Nature has invested in man some innate instincts, such as: the feeling of hunger, sexual feeling, etc., and one of the strongest feelings of this order is the feeling of ownership. Pyotr Stolypin

    Nature is always stronger than principles. David Hume

    Nature is one, and there is nothing equal to her: the mother and daughter of herself, she is the Deity of the gods. Consider only her, Nature, and leave the rest to the common people. Pythagoras

    Nature is, in a certain sense, the gospel, loudly proclaiming the creative power, wisdom, and all the greatness of God. And not only the heavens, but also the bowels of the earth preach the glory of God. Mikhail Lomonosov



    Nature is the cause of everything, it exists by itself; it will exist and act forever... Paul Holbach

    Nature, which endowed every animal with the means of subsistence, gave astronomy as an assistant and ally astrology. Johannes Kepler

    Nature scoffs at the decisions and decrees of princes, emperors and monarchs, and at their request she would not change her laws one iota. Galileo Galilei

    Nature does not make people, people make themselves. Merab Mamardashvili

    Nature does not know a stop in its movement and executes any inactivity. Johann Goethe

    Nature does not presuppose any goals for itself ... All final causes are only human inventions. Benedict Spinoza

    Nature does not recognize jokes, she is always truthful, always serious, always strict; she is always right; errors and errors come from people. Johann Goethe







    Patience is most reminiscent of the method by which nature creates its creations. Honore de Balzac

    What is contrary to nature never leads to good. Friedrich Schiller

    A person has quite enough objective reasons to strive for the conservation of wildlife. But in the end, only his love can save nature. Jean Dorst

    Good taste suggested to good society that contact with nature is the very last word of science, reason, and common sense. Fedor Dostoevsky

    Man does not become the master of nature until he has become the master of himself. Georg Hegel

    Mankind - without ennobling it with animals and plants - will perish, become impoverished, fall into the rage of despair, like a lonely man in solitude. Andrey Platonov

    The more one goes into the workings of nature, the more visible becomes the simplicity of the laws that she follows in her doings. Alexander Radishchev

Name any three features that unite industrial and post-industrial societies.

Answer:

score

The following similarities can be named:

    high level of development of industrial production;

    intensive development of engineering and technology;

    introduction of scientific achievements into the production sphere;

    the value of the personal qualities of a person, his rights and freedoms.

Other similarities can be named.

Named three similarities in the absence of incorrect positions

Named two similarities in the absence of incorrect positions,

OR named three similarities in the presence of erroneous positions

Named one similarity

OR along with one or two correct features, an incorrect position(s) is given,

OR the answer is wrong

Maximum score

The American scientist F. Fukuyama in his work "The End of History" (1992) put forward the thesis that the history of mankind ended in the triumph of liberal democracy and market economy on a planetary scale: "Liberalism has no viable alternatives left." Express your attitude to this thesis and justify it with three arguments based on the facts of social life and knowledge of the social science course.

Answer:

(Other formulations of the answer are allowed that do not distort its meaning)

score

The correct answer must contain the following elements:

    graduate position, for example, disagreement with the thesis of F. Fukuyama;

    three arguments, for example:

    in modern world both societies with a market economy and societies with traditional and mixed economic systems coexist;

    the applicability of the model of liberal democracy in a particular country is limited, for example, by the mentality of the nation;

    in the modern world, there are both societies based on the values ​​of liberal democracy and authoritarian, totalitarian societies.

Other arguments may be given.

Another position of the graduate can be expressed and justified.

The position of the graduate is formulated, three arguments are given

OR the position of the graduate is not formulated, but is clear from the context, three arguments are given

The position of the graduate is formulated, two arguments are given,

OR the position of the graduate is not formulated, but is clear from the context, two arguments are given,

The position of the graduate is formulated, but there are no arguments,

OR the position of the graduate is not formulated, one argument is given,

OR the answer is wrong

Maximum score

Comment

This content section tests knowledge of the most general concepts and problems of the social science course: society, social relations, the systemic nature of society, the problems of social progress, the current state and global problems of society. It is a significant degree of theoretical generalization, which requires a high level of intellectual and communicative skills, that makes this material particularly difficult.

Graduates experience the greatest difficulties in identifying signs of a systematic society and manifestations of the dynamism of social development. The identified problems can be associated with the nature of the educational material: the assimilation of philosophical categories of a high level of generalization requires serious time costs and causes serious difficulties, especially in a group of poorly trained students. It also seems possible to influence the established practice of teaching, which is characterized by weak integrative links, which allow using the material of other subjects to show the phenomenon of systemicity and dynamism as one of the characteristics of systemic objects.

Let's look at some of the most problematic issues.

Tasks for the content unit "Society as a dynamic system", with all their formal diversity, essentially boil down to three questions: What is the difference between broad and narrow definitions of society? What are the features of a systematic society? What signs indicate the dynamic nature of society? It is worthwhile to focus on these issues in particular.

The experience of the Unified State Examination shows that the examinees experience the greatest difficulties when completing tasks for highlighting the characteristics of society as a dynamic system. Working on this issue, it is important to distinguish as clearly as possible the systemic features and signs of the dynamism of society: the presence and interconnection of structured elements characterize society as a system (and are inherent in any, including a static system), and the ability to change, self-development is an indicator of its dynamic nature .

A certain difficulty is the understanding of the following relationship: SOCIETY + NATURE = MATERIAL WORLD. Usually, “nature” is understood as the natural habitat of a person and society, which has qualitative specifics in comparison with society. Society, in the process of development, became isolated from nature, but did not lose touch with it, and together they constitute the material, i.e. real world.

The next "problematic" element of the content is "Interrelationship of the economic, social, political and spiritual spheres of society." The success of completing tasks largely depends on the ability to identify the sphere of public life by its manifestations. It should be noted that graduates, confidently completing the usual tasks for determining the sphere of public life by manifestation with one choice of answers out of four, find it difficult to analyze a number of manifestations and choose several of them related to a particular subsystem of society. Difficulties are also caused by tasks focused on identifying the relationship of subsystems of society, for example:

The public organization publishes a cultural and educational newspaper at its own expense, in which it criticizes the government's policy towards socially vulnerable groups of the population. What areas of public life are directly affected by this activity?

The algorithm for completing the task is simple - a specific situation (no matter how many spheres of society it has to be correlated with) is “decomposed” into components, it is determined which sphere each of them belongs to, the resulting list of interacting spheres correlates with the proposed one.

The next difficult element of the content is "Variety of ways and forms of social development." Approximately 60% of graduates cope with even the simplest tasks on this topic, and in the group of subjects who received a satisfactory mark (3) at the end of the USE, no more than 45% of the exam participants can identify the characteristic features (or manifestations) of a certain type of society.

In particular, the task that involved the exclusion of the superfluous component of the list turned out to be problematic: only 50% of the subjects were able to detect a characteristic that did not correspond to the characteristics of a certain type of society. It can be assumed that such results are explained, firstly, by the lack of time devoted to the study of this topic, and secondly, by the fragmentation of the material between the courses of history and social science, the program of grades 10 and 11, the lack of proper interdisciplinary integration in the study of this issue, and also weak attention to this material in the course of the basic school.

To successfully complete tasks on the topic under consideration, it is necessary to clearly understand the characteristics of traditional, industrial and post-industrial society, learn to identify their manifestations, compare different types of societies, identifying similarities and differences.

As the practice of conducting the Unified State Examination has shown, certain difficulties for graduates are presented by the topic “Global problems of our time”, which seems to be comprehensively considered in various school courses. When working out this material, it is advisable to clearly define the essence of the concept of "global problems": they are characterized by the fact that they manifest themselves on a global scale; jeopardize the survival of humanity as a biological species; their sharpness can be removed by the efforts of all mankind. Further, one can fix the most important of the global problems (environmental crisis, the problem of preventing a world war, the problem of the "North" and "South", demographic, etc.), identify and specify their signs using examples of public life. In addition, it is necessary to clearly understand the essence, directions and main manifestations of the globalization process, to be able to analyze the positive and negative consequences of this process.

Tasks for the section "Human"


Both human activity and animal behavior are characterized by

Answer: 2


What is characteristic of man in contrast to the animal?

instincts

needs

consciousness

Answer: 4


The statement that a person is a product and subject of socio-historical activity is a characteristic of his

Answer: 1


Both man and animal are capable of

Answer: 1


Man is a unity of three components: biological, psychological and social. The social component includes

Answer: 1


Man is a unity of three components: biological, psychological and social. biologically determined

Answer: 1


Definition possible consequences reform of preferential payments (monetization of benefits) is an activity

Answer: 4


The farmer works the land with the help of special equipment. The subject of this activity is

Leo Tolstoy about civilization
14.11.2012

A selection of Maxim Orlov,
Gorval village, Gomel region (Belarus).

I have seen ants. They crawled up and down the tree. I don't know what they could take there? But only those that crawl up have a small, ordinary abdomen, while those that descend have a thick, heavy one. Apparently, they were gaining something inside themselves. And so he crawls, only knows his path. On the tree - bumps, growths, he bypasses them and crawls further ... In old age, it is somehow especially surprising to me when I look at ants like that, at trees. And what do all airplanes mean before that! So it's all rude, clumsy! .. 1

Went for a walk. A wonderful autumn morning, quiet, warm, greenery, the smell of a leaf. And people, instead of this wonderful nature, with fields, forests, water, birds, animals, arrange for themselves in cities a different, artificial nature, with factory pipes, palaces, locomobiles, phonographs ... Terrible, and you can’t fix it in any way ... 2

Nature is better than man. There is no bifurcation in it, it is always consistent. She should be loved everywhere, for she is beautiful everywhere and works everywhere and always. (...)

Man, however, knows how to spoil everything, and Rousseau is quite right when he says that everything that came out of the hands of the creator is beautiful, and everything that comes from the hands of man is worthless. There is no wholeness in man at all. 3

It is necessary to see and understand what truth and beauty are, and everything that you say and think, all your desires for happiness both for me and for yourself, will shatter into dust. Happiness is being with nature, seeing it, talking to it. four

We destroy millions of flowers in order to build palaces, theaters with electric lighting, and one color of burdock is more precious than thousands of palaces. 5

I picked a flower and threw it away. There are so many of them that it is not a pity. We do not appreciate this inimitable beauty of living beings and destroy them, not sparing - not only plants, but animals, people. There are so many. Culture * - civilization is nothing but the destruction of these beauties and their replacement. With what? Tavern, theater ... 6

Instead of learning to live a love life, people learn to fly. They fly very badly, but they stop learning about the life of love, if only to learn how to fly somehow. It's the same as if birds stop flying and learn to run or build bicycles and ride them. 7

It is a great mistake to think that all inventions that increase the power of people over nature in agriculture, in the extraction and chemical combination of substances, and the possibility of a great influence of people on each other, such as ways and means of communication, printing, telegraph, telephone, phonograph, are good. Both power over nature and an increase in the possibility of people influencing each other will be good only when people's activity is guided by love, the desire for good for others, and will be evil when it is led by egoism, the desire for good only for themselves. The dug out metals can be used for the convenience of people's lives or for cannons, the consequence of increasing the fertility of the earth can provide food for people and can be the reason for the increased distribution and consumption of opium, vodka, ways of communication and means of communication of thoughts can spread good and evil influences. And therefore, in an immoral society (...) all inventions that increase the power of man over nature, and means of communication, are not only not good, but an undeniable and obvious evil. eight

They say, I say, that printing did not contribute to the welfare of people. This is not enough. Nothing that increases the possibility of people influencing each other: railways, telegraphs, backgrounds, steamships, cannons, all military devices, explosives and everything that is called "culture" has in no way contributed to the welfare of people in our time, but on the contrary. It could not be otherwise among people, most of whom live a non-religious, immoral life. If the majority is immoral, then the means of influence, obviously, will only contribute to the spread of immorality.

The means of influence of culture can be beneficial only when the majority, albeit a small one, is religious and moral. It is desirable that the relationship between morality and culture is such that culture develops only simultaneously and slightly behind the moral movement. When culture overtakes, as it is now, then this is a great calamity. Perhaps, and even I think that it is a temporary calamity, that due to the excess of culture over morality, although there must be temporary suffering, the backwardness of morality will cause suffering, as a result of which culture will be delayed and the movement of morality will be accelerated, and the right attitude will be restored. 9

The progress of mankind is usually measured by its technical, scientific success, believing that civilization leads to good. This is not true. Both Rousseau and all those who admire the wild, patriarchal state are just as right or just as wrong as those who admire civilization. The benefit of people living and enjoying the highest, most refined civilization, culture, and the most primitive, wild people is exactly the same. It is just as impossible to increase the welfare of people by science - civilization, culture, as to make sure that on a water plane the water in one place would be higher than in others. An increase in the good of people only from an increase in love, which by its very nature equalizes all people; scientific and technical progress is a matter of age, and civilized people are just as little superior to uncivilized people in their well-being as an adult person is superior to a non-adult in his well-being. The only blessing comes from an increase in love. ten

When people's lives are immoral and their relations are not based on love, but on selfishness, then all technical improvements, the increase in man's power over nature: steam, electricity, telegraphs, all kinds of machines, gunpowder, dynamites, robulites - give the impression of dangerous toys that are given in children's hands. eleven

In our age there is a terrible superstition that we enthusiastically accept every invention that reduces labor, and consider it necessary to use it, without asking ourselves whether this invention that reduces labor increases our happiness, whether it destroys beauty. . We are like a woman who by force eats up beef, because she got it, although she does not want to eat, and the food will probably harm her. Railways instead of walking, cars instead of horses, stocking machines instead of knitting needles. 12

Civilized and wild are equal. Mankind advances only in love, and there is no and cannot be progress from technical improvement. 13

If the Russian people are uncivilized barbarians, then we have a future. The Western peoples are civilized barbarians, and they have nothing to look forward to. It is the same for us to imitate the Western peoples as it is for a healthy, hard-working, unspoiled fellow to envy the bald-headed young rich man in Paris sitting in his hotel. Ah, que je m "embete!**

Do not envy and imitate, but regret. fourteen

The Western nations are far ahead of us, but they are ahead of us on the wrong path. In order for them to follow the real path, they have to go a long way back. We only need to deviate a little from that false path that we have just embarked on and along which the Western peoples are returning to meet us. fifteen

We often look at the ancients as if they were children. And we are children in front of the ancients, in front of their deep, serious, uncluttered understanding of life. 16

How easily what is called civilization, real civilization, is assimilated by individuals and nations! Go through the university, clean your nails, use the services of a tailor and a hairdresser, go abroad, and the most civilized person is ready. And for the peoples: more railways, academies, factories, dreadnoughts, fortresses, newspapers, books, parties, parliaments - and the most civilized people are ready. This is why people seize on civilization, and not on enlightenment - both individuals and nations. The former is easy, requires no effort, and evokes approval; the second, on the contrary, requires strenuous effort and not only does not evoke approval, but is always despised, hated by the majority, because it exposes the lies of civilization. 17

They compare me to Rousseau. I owe a lot to Rousseau and love him, but there is a big difference. The difference is that Rousseau denies all civilization, while I deny false Christian civilization. What is called civilization is the growth of mankind. Growth is necessary, you can't talk about it, whether it's good or bad. It is, it has life in it. Like the growth of a tree. But the bough, or the forces of life, growing into the bough, are wrong, harmful, if they absorb all the force of growth. This is with our pseudo-civilization. eighteen

Psychiatrists know that when a person begins to talk a lot, to talk without ceasing, about everything in the world, without thinking about anything and only in a hurry to say as many words as possible in the shortest possible time, they know that this is a bad and sure sign of an incipient or already developed mental illness. . When, at the same time, the patient is fully convinced that he knows everything better than anyone, that he can and should teach everyone his wisdom, then the signs of mental illness are already beyond doubt. Our so-called civilized world is in this dangerous and miserable position. And I think - already very close to the same destruction that the previous civilizations were subjected to. 19

External movement is empty, only by internal work is a person freed. Belief in progress, that someday it will be good and until then we can unreasonably arrange life for ourselves and others, is a superstition. twenty

* Reading the works of N.K. Roerich, we are accustomed to understanding Culture as "reverence for the light", as a constructive, inviting moral force. In the quotes cited by Leo Tolstoy here and below the word "culture", as we can see, is used in the meaning of "civilization".

** Oh, how I'm mad with boredom! (French)

Question 1. Find the definitions of the words "personality" and "society" in two or three dictionaries. Compare them. If there are differences in the definition of the same word, try to explain them.

Personality is a person as a social and natural being, endowed with consciousness, speech, and creative abilities.

Personality is a person as a subject of social relations and conscious activity.

Society - A set of people united by the method of production of material goods at a certain stage of historical development, certain production relations.

Society - A circle of people united by a common position, origin, interests, etc.

Question 3. Read the figurative definitions of society given by thinkers of different times and peoples: “Society is nothing but the result of a mechanical balance of brute forces”, “Society is a set of stones that would collapse if one did not support the other”, “ Society is a yoke of scales that cannot raise some without lowering others. Which of these definitions is closest to the characterization of society outlined in this chapter? Justify your choice.

"Society is a vault of stones that would collapse if one did not support the other." Because society in a broad sense is a form of association of people with common interests, values ​​and goals.

Question 4. Make as complete a list of various human qualities as possible (a table of two columns: "Positive qualities", "Negative qualities"). Discuss it in class.

POSITIVE:

modest

frank

sincere

self-confident

decisive

purposeful

assembled

bold, brave

balanced

calm, cool

quick-witted

generous, generous

resourceful, resourceful, resourceful

prudent, prudent

healthy, sane

accommodating, accommodating

hardworking

meek, soft

caring, attentive to others

sympathetic

polite

selfless

merciful, compassionate

witty

cheerful, cheerful

serious

NEGATIVE:

self-satisfied, conceited

dishonest

deceitful, mean

cunning, cunning

insincere

unconfident,

indecisive

scattered

cowardly, cowardly

hot-tempered

unbalanced

vicious, cruel

vindictive

unimaginative, stupid

imprudent, reckless

cruel

selfish

indifferent, indifferent

rude, impolite

greedy

pitiless, ruthless

gloomy, gloomy, gloomy

Question 5. LN Tolstoy wrote: "In an immoral society, all inventions that increase man's power over nature are not only not good, but an undeniable and obvious evil."

How do you understand the words "immoral society"? Considering that the above thought was expressed more than 100 years ago, has it been confirmed in the development of society over the past century? Justify your answer with specific examples.

Immorality is the quality of a person who ignores moral laws in his life. This is a quality that is characterized by a tendency to comply with the rules and norms of relations that are opposite, directly opposite to those accepted by humanity, a person in faith, in a particular society. Immorality is evil, deceit, theft, idleness, parasitism, depravity, profanity, debauchery, drunkenness, lack of conscience, self-will, etc. Immorality is a state of primarily spiritual depravity, and then physical, it is always lack of spirituality. The slightest manifestations of immorality in children should evoke a need in adults to improve the environment of upbringing and educational work with them. The immorality of an adult is fraught with consequences for the whole society.

LEADING: Lev Nikolaevich, what is “patriotism” for you?

TOLSTOY: Patriotism is an immoral feeling because instead of recognizing oneself as the son of God, as Christianity teaches us, or at least as a free man guided by his own reason, every person, under the influence of patriotism, recognizes himself as the son of his fatherland, the slave of his government and commits acts contrary to his reason. and your conscience. Patriotism in its simplest, clearest and most undoubted meaning is nothing else for the rulers, as a tool for achieving power-hungry and selfish goals, and for the ruled - the renunciation of human dignity, reason, conscience and the slavish submission of oneself to those who are in power. This is how it is preached everywhere.

LEADING: Do you really think that there can be no modern positive patriotism?

TOLSTOY: Patriotism cannot be good. Why do people not say that selfishness cannot be good, although this could rather be argued, because selfishness is a natural feeling with which a person is born, while patriotism is an unnatural feeling, artificially instilled in him. So, for example, in Russia, where patriotism in the form of love and devotion to the faith, the tsar and the fatherland is instilled in the people with extraordinary intensity by all the tools in the hands of the government: churches, schools, the press and all solemnity, the Russian working man is a hundred million Russian people Despite the undeserved reputation that they have given it as a people especially devoted to their faith, the tsar and the fatherland, there is a people most free from the deceit of patriotism. For the most part, he does not know his faith, that Orthodox, state one, to which he is allegedly so devoted, but as soon as he finds out, he abandons it and becomes a rationalist; to his king, in spite of the incessant, intensified suggestions in this direction, he treats like all the authorities - if not with condemnation, then with complete indifference; but he either does not know his fatherland at all, if he does not mean by this his village, volost, or, if he knows, then he does not make any difference between him and other states.

LEADING: So you think that the feeling of patriotism in people and it is not necessary to educate?!

TOLSTOY: I have already several times had to express the idea that patriotism in our time is an unnatural, unreasonable, harmful feeling, causing a large proportion of the disasters from which humanity suffers, and that therefore this feeling should not be cultivated, as it is done now - on the contrary, it is suppressed and destroyed by all means depending on reasonable people.

(There is panic in the editorial office, the bugs in the ears of the presenters are bursting ...)

HOST: Well, you know... We don't... You... at least put on a nice suit!!

TOLSTOY: But the amazing thing is, despite the undeniable and obvious dependence only on this feeling of general armaments ruining the people and destructive wars, all my arguments about backwardness, untimeliness and the dangers of patriotism have met and still meet either silence, or deliberate misunderstanding, or always one and the same thing. but with a strange objection: it is said that only bad patriotism, jingoism, chauvinism is harmful, but that real, good patriotism is a very lofty moral feeling, to condemn which is not only unreasonable, but also criminal. What this real, good patriotism consists of is either not said at all, or instead of explanation, pompous high-sounding phrases are uttered, or something is presented under the concept of patriotism that has nothing in common with the patriotism that we all know and from which everything suffer so hard.

... HOST: We have one minute left, and I would like all the participants in the discussion to formulate literally in two or three words - what is patriotism?

TOLSTOY: Patriotism is slavery.

Quotations from LN Tolstoy's articles "Christianity and Patriotism" (1894), "Patriotism or Peace?" (1896), "Patriotism and Government" (1900). Note that the time is quiet and prosperous; The Russo-Japanese War, the First World War and the rest of the 20th century are still ahead ... However, Tolstoy is a genius for that.)

Leo Tolstoy about civilization
14.11.2012

A selection of Maxim Orlov,
Gorval village, Gomel region (Belarus).

I have seen ants. They crawled up and down the tree. I don't know what they could take there? But only those that crawl up have a small, ordinary abdomen, while those that descend have a thick, heavy one. Apparently, they were gaining something inside themselves. And so he crawls, only knows his path. On the tree - bumps, growths, he bypasses them and crawls further ... In old age, it is somehow especially surprising to me when I look at ants like that, at trees. And what do all airplanes mean before that! So it's all rude, clumsy! .. 1

Went for a walk. A wonderful autumn morning, quiet, warm, greenery, the smell of a leaf. And people, instead of this wonderful nature, with fields, forests, water, birds, animals, arrange for themselves in cities a different, artificial nature, with factory pipes, palaces, locomobiles, phonographs ... Terrible, and you can’t fix it in any way ... 2

Nature is better than man. There is no bifurcation in it, it is always consistent. She should be loved everywhere, for she is beautiful everywhere and works everywhere and always. (...)

Man, however, knows how to spoil everything, and Rousseau is quite right when he says that everything that came out of the hands of the creator is beautiful, and everything that comes from the hands of man is worthless. There is no wholeness in man at all. 3

It is necessary to see and understand what truth and beauty are, and everything that you say and think, all your desires for happiness both for me and for yourself, will shatter into dust. Happiness is being with nature, seeing it, talking to it. four

We destroy millions of flowers in order to build palaces, theaters with electric lighting, and one color of burdock is more precious than thousands of palaces. 5

I picked a flower and threw it away. There are so many of them that it is not a pity. We do not appreciate this inimitable beauty of living beings and destroy them, not sparing - not only plants, but animals, people. There are so many. Culture * - civilization is nothing but the destruction of these beauties and their replacement. With what? Tavern, theater ... 6

Instead of learning to live a love life, people learn to fly. They fly very badly, but they stop learning about the life of love, if only to learn how to fly somehow. It's the same as if birds stop flying and learn to run or build bicycles and ride them. 7

It is a great mistake to think that all inventions that increase the power of people over nature in agriculture, in the extraction and chemical combination of substances, and the possibility of a great influence of people on each other, such as ways and means of communication, printing, telegraph, telephone, phonograph, are good. Both power over nature and an increase in the possibility of people influencing each other will be good only when people's activity is guided by love, the desire for good for others, and will be evil when it is led by egoism, the desire for good only for themselves. The dug out metals can be used for the convenience of people's lives or for cannons, the consequence of increasing the fertility of the earth can provide food for people and can be the reason for the increased distribution and consumption of opium, vodka, ways of communication and means of communication of thoughts can spread good and evil influences. And therefore, in an immoral society (...) all inventions that increase the power of man over nature, and means of communication, are not only not good, but an undeniable and obvious evil. eight

They say, I say, that printing did not contribute to the welfare of people. This is not enough. Nothing that increases the possibility of people influencing each other: railways, telegraphs, backgrounds, steamships, cannons, all military devices, explosives and everything that is called "culture" has in no way contributed to the welfare of people in our time, but on the contrary. It could not be otherwise among people, most of whom live a non-religious, immoral life. If the majority is immoral, then the means of influence, obviously, will only contribute to the spread of immorality.

The means of influence of culture can be beneficial only when the majority, albeit a small one, is religious and moral. It is desirable that the relationship between morality and culture is such that culture develops only simultaneously and slightly behind the moral movement. When culture overtakes, as it is now, then this is a great calamity. Perhaps, and even I think that it is a temporary calamity, that due to the excess of culture over morality, although there must be temporary suffering, the backwardness of morality will cause suffering, as a result of which culture will be delayed and the movement of morality will be accelerated, and the right attitude will be restored. 9

The progress of mankind is usually measured by its technical, scientific success, believing that civilization leads to good. This is not true. Both Rousseau and all those who admire the wild, patriarchal state are just as right or just as wrong as those who admire civilization. The benefit of people living and enjoying the highest, most refined civilization, culture, and the most primitive, wild people is exactly the same. It is just as impossible to increase the welfare of people by science - civilization, culture, as to make sure that on a water plane the water in one place would be higher than in others. An increase in the good of people only from an increase in love, which by its very nature equalizes all people; scientific and technical progress is a matter of age, and civilized people are just as little superior to uncivilized people in their well-being as an adult person is superior to a non-adult in his well-being. The only blessing comes from an increase in love. ten

When people's lives are immoral and their relations are not based on love, but on selfishness, then all technical improvements, the increase in man's power over nature: steam, electricity, telegraphs, all kinds of machines, gunpowder, dynamites, robulites - give the impression of dangerous toys that are given in children's hands. eleven

In our age there is a terrible superstition that we enthusiastically accept every invention that reduces labor, and consider it necessary to use it, without asking ourselves whether this invention that reduces labor increases our happiness, whether it destroys beauty. . We are like a woman who by force eats up beef, because she got it, although she does not want to eat, and the food will probably harm her. Railways instead of walking, cars instead of horses, stocking machines instead of knitting needles. 12

Civilized and wild are equal. Mankind advances only in love, and there is no and cannot be progress from technical improvement. 13

If the Russian people are uncivilized barbarians, then we have a future. The Western peoples are civilized barbarians, and they have nothing to look forward to. It is the same for us to imitate the Western peoples as it is for a healthy, hard-working, unspoiled fellow to envy the bald-headed young rich man in Paris sitting in his hotel. Ah, que je m "embete!**

Do not envy and imitate, but regret. fourteen

The Western nations are far ahead of us, but they are ahead of us on the wrong path. In order for them to follow the real path, they have to go a long way back. We only need to deviate a little from that false path that we have just embarked on and along which the Western peoples are returning to meet us. fifteen

We often look at the ancients as if they were children. And we are children in front of the ancients, in front of their deep, serious, uncluttered understanding of life. 16

How easily what is called civilization, real civilization, is assimilated by individuals and nations! Go through the university, clean your nails, use the services of a tailor and a hairdresser, go abroad, and the most civilized person is ready. And for the peoples: more railways, academies, factories, dreadnoughts, fortresses, newspapers, books, parties, parliaments - and the most civilized people are ready. This is why people seize on civilization, and not on enlightenment - both individuals and nations. The former is easy, requires no effort, and evokes approval; the second, on the contrary, requires strenuous effort and not only does not evoke approval, but is always despised, hated by the majority, because it exposes the lies of civilization. 17

They compare me to Rousseau. I owe a lot to Rousseau and love him, but there is a big difference. The difference is that Rousseau denies all civilization, while I deny false Christian civilization. What is called civilization is the growth of mankind. Growth is necessary, you can't talk about it, whether it's good or bad. It is, it has life in it. Like the growth of a tree. But the bough, or the forces of life, growing into the bough, are wrong, harmful, if they absorb all the force of growth. This is with our pseudo-civilization. eighteen

Psychiatrists know that when a person begins to talk a lot, to talk without ceasing, about everything in the world, without thinking about anything and only in a hurry to say as many words as possible in the shortest possible time, they know that this is a bad and sure sign of an incipient or already developed mental illness. . When, at the same time, the patient is fully convinced that he knows everything better than anyone, that he can and should teach everyone his wisdom, then the signs of mental illness are already beyond doubt. Our so-called civilized world is in this dangerous and miserable position. And I think - already very close to the same destruction that the previous civilizations were subjected to. 19

External movement is empty, only by internal work is a person freed. Belief in progress, that someday it will be good and until then we can unreasonably arrange life for ourselves and others, is a superstition. twenty

* Reading the works of N.K. Roerich, we are accustomed to understanding Culture as "reverence for the light", as a constructive, inviting moral force. In the quotes cited by Leo Tolstoy here and below the word "culture", as we can see, is used in the meaning of "civilization".

** Oh, how I'm mad with boredom! (French)

Lev Nikolayevich Tolstoy (1828-1910). Artist I. E. Repin. 1887

The famous Russian theater director and creator of the acting system, Konstantin Stanislavsky, wrote in his book “My Life in Art” that in the difficult years of the first revolutions, when despair seized people, many remembered that at the same time Leo Tolstoy lived with them. And it became easier on the soul. He was the conscience of mankind. AT late XIX and at the beginning of the 20th century Tolstoy became the spokesman for the thoughts and hopes of millions of people. He was a moral support for many. It was read and listened to not only by Russia, but also by Europe, America and Asia.

True, at the same time, many contemporaries and subsequent researchers of Leo Tolstoy's work noted that, outside of his works of art, he was largely contradictory. His greatness as a thinker was manifested in the creation of wide canvases devoted to the moral state of society, in the search for a way out of the impasse. But he was petty picky, moralizing in search of the meaning of the life of an individual. And the older he got, the more actively he criticized the vices of society, he was looking for his own special moral path.

The Norwegian writer Knut Hamsun noted this feature of Tolstoy's character. According to him, in his youth, Tolstoy allowed many excesses - he played cards, dragged after young ladies, drank wine, behaved like a typical bourgeois, and in adulthood he suddenly changed, became a devout righteous man and stigmatized himself and the whole society for vulgar and immoral acts . It was no coincidence that he also had a conflict with his own family, whose members could not understand his split, his dissatisfaction and

Leo Tolstoy was a hereditary aristocrat. Mother - Princess Volkonskaya, one paternal grandmother - Princess Gorchakova, the second - Princess Trubetskaya. In his Yasnaya Polyana estate, portraits of his relatives, well-born titled persons, hung. In addition to the title of count, he inherited a devastated economy from his parents, relatives took over his upbringing, home teachers, including a German and a Frenchman, studied with him. Then he studied at Kazan University. At first he studied oriental languages, then legal sciences. Neither one nor the other satisfied him, and he left the 3rd year.

At the age of 23, Leo lost a lot in cards and had to repay the debt, but he did not ask anyone for money, but went as an officer to the Caucasus to earn money and gain impressions. He liked it there - exotic nature, mountains, hunting in local forests, participation in battles against the highlanders. It was there that he took up the pen for the first time. But he began to write not about his impressions, but about his childhood.

Tolstoy sent the manuscript, which was called "Childhood", to the journal "Domestic Notes", where in 1852 it was published, praising the young author. Encouraged by good luck, he wrote the stories "The Morning of the Landowner", "The Case", the story "Boyhood", "Sevastopol Stories". A new talent has entered Russian literature, powerful in reflecting reality, in creating types, in reflecting the inner world of heroes.

Tolstoy arrived in Petersburg in 1855. Count, the hero of Sevastopol, he was already a famous writer, he had money that he earned by literary work. He was received in the best houses, the editors of Otechestvennye Zapiski were also waiting to meet him. But he was disappointed with secular life, and among the writers he did not find a person close to him in spirit. He was tired of the dreary life in wet St. Petersburg, and he went to his place in Yasnaya Polyana. And in 1857 he went abroad to disperse and look at another life.

Tolstoy visited France, Switzerland, Italy, Germany, was interested in the life of local peasants, the system of public education. But Europe did not suit him. He saw idle rich and well-fed people, he saw the poverty of the poor. The flagrant injustice wounded him in the very heart, an unspoken protest arose in his soul. Six months later he returned to Yasnaya Polyana and opened a school for peasant children. After his second trip abroad, he secured the opening of more than 20 schools in the surrounding villages.

Tolstoy published the pedagogical journal Yasnaya Polyana, wrote books for children, taught them himself. But for complete well-being he lacked loved one who would share with him all the joys and hardships. At 34, he finally married 18-year-old Sophia Bers and became happy. He felt like a zealous owner, bought land, experimented on it, and in free time wrote the landmark novel "War and Peace", which began to be published in the "Russian Bulletin". Later, criticism abroad recognized this work as the greatest, which became a significant phenomenon in the new European literature.

Following Tolstoy wrote the novel "Anna Karenina", dedicated to the tragic love of the woman of light Anna and the fate of the nobleman Konstantin Levin. Using the example of his heroine, he tried to answer the question: who is a woman - a person who requires respect, or just a keeper of the family hearth? After these two novels, he felt some kind of breakdown in himself. He wrote about the moral essence of other people and began to peer into his own soul.

His views on life changed, he began to admit many sins in himself and taught others, spoke about non-resistance to evil with violence - they hit you on one cheek, turn the other. This is the only way to change the world for the better. Many people were under his influence, they were called "Tolstoyans *", they did not resist evil, they wished good to their neighbor. Among them were famous writers Maxim Gorky, Ivan Bunin.

In the period of the 1880s, Tolstoy began to create short stories: The Death of Ivan Ilyich, Kholstomer, Kreutzer Sonata, Father Sergius. In them, as an experienced psychologist, he showed the inner world of a simple person, a willingness to submit to fate. Along with these works, he worked on a large novel about the fate of a sinful woman and the attitude of those around her.

Resurrection ”was published in 1899 and struck the reading public with a sharp topic and authorial subtext. The novel was recognized as a classic, it was immediately translated into the main European languages. The success was complete. In this novel, Tolstoy for the first time with such frankness showed the ugliness of the state system, the abomination and complete indifference of those in power to the pressing problems of people. In it, he criticized the Russian Orthodox Church, which did nothing to rectify the situation, did nothing to facilitate the existence of fallen and miserable people. A violent conflict broke out. The Russian Orthodox Church saw blasphemy in this harsh criticism. Tolstoy's views were recognized as extremely erroneous, his position was anti-Christian, he was anathematized and excommunicated.

But Tolstoy did not repent. He remained true to his ideals, his church. However, his rebellious nature rebelled against the abominations of not only the surrounding reality, but also the aristocratic way of life of his own family. He was weary of his well-being, the position of a wealthy landowner. He wanted to give up everything, go to the righteous, in order to purify his soul in a new environment. And left. His secret departure from the family was tragic. On the way, he caught a cold and contracted pneumonia. He could not recover from this illness.

-) Money is not only a blessing, but also a huge misfortune for humanity.
-) Competition occurs there and then, where and when there is a deficit in something.
-) Trade was born when the exchange took the form of money.
-) The economy arises only when people need to reasonably distribute rare goods, and the market is invented as the most rational and effective method receive such benefits.
-) Simple commodity production existed both in the era of the ancient Egyptian pharaohs and in the era of Soviet leaders

Urgently! Help!) At least answer something)

Read an excerpt from the pedagogical writings of the outstanding Russian teacher P.F. Kapterev.

About a truly educated person:

This is a person who owns not only different
third-party knowledge, but also the ability to manage it, which
who is not only knowledgeable, but also quick-witted, who has
king in the head, unity in thoughts; who can not only
to think, act, but also work physically, and enjoy
indulge in the beauty of nature and art.

This is the kind of person who feels alive and
an active member of the modern cultural society,
accepts the close connection of his personality with humanity, with
his native people, with all the former workers on
the field of culture, which, to the best of its ability, moves the human
culture forward.

This is the kind of person who feels open in
himself all his abilities and properties and does not suffer from internal
early disharmony of their aspirations.

This is a physically developed person, with a healthy organ
body, with a keen interest in physical exercise,
sensitive also to the pleasures of the body. Answer the questions: 1) What does it mean to be able to manage your knowledge? 2) What does it mean to be a “living and active member of a modern cultural society”, to the best of our ability to move human culture forward? 3) Why is it necessary to develop all your abilities? 4) Open the connection of health, physical development with human education.

From the work of a modern Russian scientist, academician I. N. Moiseev (reflections on the place of Russia in civilized development).

Today Russia is a bridge between two oceans, two centers of economic power. By the will of fate, we saddled the path "from the British to the Japanese", as in the old days the path "from the Varangians to the Greeks." We have received a bridge between two civilizations, and we have the opportunity to draw on the best that is on both banks - if we have enough intelligence, as our ancestors did, who took a book from the Byzantines, and a sword from the Varangians. This is a circumstance given to us by nature and history; it can become one of the most important sources of our prosperity and stabilization. And our niche in the world society. The fact is that this bridge is needed not only by us - everyone needs it. Not only Russia, but also the European Peninsula, and the developing Pacific region, and even America. The whole planet needs this bridge! This is where our niche, inscribed by fate, lies - the north of the Eurasian supercontinent. This niche does not divide, but binds peoples, does not oppose or threaten anyone. Our great national goal is not to assert our ambitions in Europe, not to implement Eurasian doctrines and utopias in the same spirit as the Eurasianists preached in the 1920s, but to turn the north of the Eurasian supercontinent, this bridge between the oceans and different civilizations, into a heavy-duty, reliable working structure.
Questions and tasks for the document
1. Determine how the author of the text relates to globalization.
2. How do you understand the words of N. N. Moiseev about “the opportunity to draw the best that is on both banks”?
3. Why do you think the scientist considers Russia's position "between ... two centers of economic power" as one of the sources of its prosperity?

what we see and perceive comes to us colored by expectations and predispositions. They are based on our culture: we see the world through glasses colored by our culture. The vast majority of people use these glasses without even knowing they exist. The predispositions evoked by invisible glasses are all the more powerful because the "cultural glasses" remain invisible. What people do directly depends on what they believe in, and their beliefs, in turn, depend on the culturally colored vision of themselves and the world around them ... In the course of historical development, great cultures of mankind arose and created their own vision of the world. At the dawn of history, the world was seen as atavistic: not only people, but also animals and plants had souls - everything in nature was alive. A spring in the savanna inspired awe of the spirits and forces of nature, as well as the souls of the dead; a deer that found itself in the middle of a human settlement was identified with the spirit of an ancestor who came to visit relatives; thunder was considered a sign given by the ancestor - the Mother or the almighty Father. Throughout recorded history, traditional cultures have been overwhelmed with sensory tales of invisible beings arranged in symbolic hierarchies. classical cultures Ancient Greece replaced the world view based on myth with concepts based on reasoning, although the latter were rarely tested by experiment and observation. Since biblical times in the West and for several millennia in the East, the views of people have been dominated by the prescriptions and images of religion (or other accepted belief systems). This influence was greatly weakened in the 16th and 17th centuries, when experimental science arose in Europe. Over the past three centuries, the scientific and technological culture has come to dominate the mythological and religious views of the Middle Ages, although it has not completely replaced them. In the XX century. the science and technology culture of the West has spread across the globe. Non-Western cultures are now faced with the dilemma of whether to open up to Western culture, or to shut themselves up and continue to follow traditional ways while maintaining their traditional way of life, occupations and cults. (E. Laszlo)

Culture is a powerful factor in human activity: it is present in everything we see and feel. "Immaculate perception" does not exist - everything

what we see and perceive comes to us colored by expectations and predispositions. They are based on our culture: we see the world through glasses colored by our culture. The vast majority of people use these glasses without even knowing they exist. The predispositions evoked by invisible glasses are all the more powerful because the "cultural glasses" remain invisible. What people do directly depends on what they believe in, and their beliefs, in turn, depend on the culturally colored vision of themselves and the world around them ... In the course of historical development, great cultures of mankind arose and created their own vision of the world. At the dawn of history, the world was seen as atavistic: not only people, but also animals and plants had souls - everything in nature was alive. A spring in the savanna inspired awe of the spirits and forces of nature, as well as the souls of the dead; a deer that found itself in the middle of a human settlement was identified with the spirit of an ancestor who came to visit relatives; thunder was considered a sign given by the ancestor - the Mother or the almighty Father. Throughout recorded history, traditional cultures have been overwhelmed with sensory tales of invisible beings arranged in symbolic hierarchies. The classical cultures of Ancient Greece replaced the myth-based view of the world with concepts based on reasoning, although the latter were rarely tested through experiment and observation. Since biblical times in the West and for several millennia in the East, the views of people have been dominated by the prescriptions and images of religion (or other accepted belief systems). This influence was greatly weakened in the 16th and 17th centuries, when experimental science arose in Europe. Over the past three centuries, the scientific and technological culture has come to dominate the mythological and religious views of the Middle Ages, although it has not completely replaced them. In the XX century. the science and technology culture of the West has spread across the globe. Non-Western cultures are now faced with the dilemma of whether to open up to Western culture, or to shut themselves up and continue to follow traditional ways while maintaining their traditional way of life, occupations and cults. (E. Laszlo) С1. What does the author call "cultural points"? How do they affect people's lives? C2. Name the stages in the development of culture that the author singled out, and select a brief description of each of them in the text. C3. Based on the text, knowledge of the course and personal social experience, give three explanations for the author's thought: "Culture is present in everything we see and feel." C4. The author mentioned the dilemma facing contemporary non-Western cultures. List one positive and one negative consequence of each choice.

Lev Nikolayevich Tolstoy (1828-1910). Artist I. E. Repin. 1887

The famous Russian theater director and creator of the acting system, Konstantin Stanislavsky, wrote in his book “My Life in Art” that in the difficult years of the first revolutions, when despair seized people, many remembered that at the same time Leo Tolstoy lived with them. And it became easier on the soul. He was the conscience of mankind. At the end of the 19th and the beginning of the 20th century, Tolstoy became the spokesman for the thoughts and hopes of millions of people. He was a moral support for many. It was read and listened to not only by Russia, but also by Europe, America and Asia.

True, at the same time, many contemporaries and subsequent researchers of Leo Tolstoy's work noted that, outside of his works of art, he was largely contradictory. His greatness as a thinker was manifested in the creation of wide canvases devoted to the moral state of society, in the search for a way out of the impasse. But he was petty picky, moralizing in search of the meaning of the life of an individual. And the older he got, the more actively he criticized the vices of society, he was looking for his own special moral path.

The Norwegian writer Knut Hamsun noted this feature of Tolstoy's character. According to him, in his youth, Tolstoy allowed many excesses - he played cards, dragged after young ladies, drank wine, behaved like a typical bourgeois, and in adulthood he suddenly changed, became a devout righteous man and stigmatized himself and the whole society for vulgar and immoral acts . It was no coincidence that he also had a conflict with his own family, whose members could not understand his split, his dissatisfaction and

Leo Tolstoy was a hereditary aristocrat. Mother - Princess Volkonskaya, one paternal grandmother - Princess Gorchakova, the second - Princess Trubetskaya. In his Yasnaya Polyana estate, portraits of his relatives, well-born titled persons, hung. In addition to the title of count, he inherited a devastated economy from his parents, relatives took over his upbringing, home teachers, including a German and a Frenchman, studied with him. Then he studied at Kazan University. At first he studied oriental languages, then legal sciences. Neither one nor the other satisfied him, and he left the 3rd year.

At the age of 23, Leo lost a lot in cards and had to repay the debt, but he did not ask anyone for money, but went as an officer to the Caucasus to earn money and gain impressions. He liked it there - exotic nature, mountains, hunting in local forests, participation in battles against the highlanders. It was there that he took up the pen for the first time. But he began to write not about his impressions, but about his childhood.

Tolstoy sent the manuscript, which was called "Childhood", to the journal "Domestic Notes", where in 1852 it was published, praising the young author. Encouraged by good luck, he wrote the stories "The Morning of the Landowner", "The Case", the story "Boyhood", "Sevastopol Stories". A new talent has entered Russian literature, powerful in reflecting reality, in creating types, in reflecting the inner world of heroes.

Tolstoy arrived in Petersburg in 1855. Count, the hero of Sevastopol, he was already a famous writer, he had money that he earned by literary work. He was received in the best houses, the editors of Otechestvennye Zapiski were also waiting to meet him. But he was disappointed with secular life, and among the writers he did not find a person close to him in spirit. He was tired of the dreary life in wet St. Petersburg, and he went to his place in Yasnaya Polyana. And in 1857 he went abroad to disperse and look at another life.

Tolstoy visited France, Switzerland, Italy, Germany, was interested in the life of local peasants, the system of public education. But Europe did not suit him. He saw idle rich and well-fed people, he saw the poverty of the poor. The flagrant injustice wounded him in the very heart, an unspoken protest arose in his soul. Six months later he returned to Yasnaya Polyana and opened a school for peasant children. After his second trip abroad, he secured the opening of more than 20 schools in the surrounding villages.

Tolstoy published the pedagogical journal Yasnaya Polyana, wrote books for children, taught them himself. But for complete well-being, he lacked a close person who would share with him all the joys and hardships. At 34, he finally married 18-year-old Sophia Bers and became happy. He felt like a zealous owner, bought land, experimented on it, and in his spare time wrote the epoch-making novel War and Peace, which began to be published in Russkiy Vestnik. Later, criticism abroad recognized this work as the greatest, which became a significant phenomenon in the new European literature.

Following Tolstoy wrote the novel "Anna Karenina", dedicated to the tragic love of the woman of light Anna and the fate of the nobleman Konstantin Levin. Using the example of his heroine, he tried to answer the question: who is a woman - a person who requires respect, or just a keeper of the family hearth? After these two novels, he felt some kind of breakdown in himself. He wrote about the moral essence of other people and began to peer into his own soul.

His views on life changed, he began to admit many sins in himself and taught others, spoke about non-resistance to evil with violence - they hit you on one cheek, turn the other. This is the only way to change the world for the better. Many people were under his influence, they were called "Tolstoyans *", they did not resist evil, they wished good to their neighbor. Among them were famous writers Maxim Gorky, Ivan Bunin.

In the period of the 1880s, Tolstoy began to create short stories: The Death of Ivan Ilyich, Kholstomer, Kreutzer Sonata, Father Sergius. In them, as an experienced psychologist, he showed the inner world of a simple person, a willingness to submit to fate. Along with these works, he worked on a large novel about the fate of a sinful woman and the attitude of those around her.

Resurrection ”was published in 1899 and struck the reading public with a sharp topic and authorial subtext. The novel was recognized as a classic, it was immediately translated into the main European languages. The success was complete. In this novel, Tolstoy for the first time with such frankness showed the ugliness of the state system, the abomination and complete indifference of those in power to the pressing problems of people. In it, he criticized the Russian Orthodox Church, which did nothing to rectify the situation, did nothing to facilitate the existence of fallen and miserable people. A violent conflict broke out. The Russian Orthodox Church saw blasphemy in this harsh criticism. Tolstoy's views were recognized as extremely erroneous, his position was anti-Christian, he was anathematized and excommunicated.

But Tolstoy did not repent. He remained true to his ideals, his church. However, his rebellious nature rebelled against the abominations of not only the surrounding reality, but also the aristocratic way of life of his own family. He was weary of his well-being, the position of a wealthy landowner. He wanted to give up everything, go to the righteous, in order to purify his soul in a new environment. And left. His secret departure from the family was tragic. On the way, he caught a cold and contracted pneumonia. He could not recover from this illness.

Name any three features that unite industrial and post-industrial societies.

Answer:

score

The following similarities can be named:

    high level of development of industrial production;

    intensive development of engineering and technology;

    introduction of scientific achievements into the production sphere;

    the value of the personal qualities of a person, his rights and freedoms.

Other similarities can be named.

Named three similarities in the absence of incorrect positions

Named two similarities in the absence of incorrect positions,

OR named three similarities in the presence of erroneous positions

Named one similarity

OR along with one or two correct features, an incorrect position(s) is given,

OR the answer is wrong

Maximum score

The American scientist F. Fukuyama in his work "The End of History" (1992) put forward the thesis that the history of mankind ended in the triumph of liberal democracy and market economy on a planetary scale: "Liberalism has no viable alternatives left." Express your attitude to this thesis and justify it with three arguments based on the facts of social life and knowledge of the social science course.

Answer:

(Other formulations of the answer are allowed that do not distort its meaning)

score

The correct answer must contain the following elements:

    graduate position, for example, disagreement with the thesis of F. Fukuyama;

    three arguments, for example:

    in the modern world, both societies with a market economy and societies with traditional and mixed economic systems coexist;

    the applicability of the model of liberal democracy in a particular country is limited, for example, by the mentality of the nation;

    in the modern world, there are both societies based on the values ​​of liberal democracy and authoritarian, totalitarian societies.

Other arguments may be given.

Another position of the graduate can be expressed and justified.

The position of the graduate is formulated, three arguments are given

OR the position of the graduate is not formulated, but is clear from the context, three arguments are given

The position of the graduate is formulated, two arguments are given,

OR the position of the graduate is not formulated, but is clear from the context, two arguments are given,

The position of the graduate is formulated, but there are no arguments,

OR the position of the graduate is not formulated, one argument is given,

OR the answer is wrong

Maximum score

Comment

This substantive section tests knowledge of the most general concepts and problems of the social science course: society, social relations, the systemic nature of society, the problems of social progress, the current state and global problems of society. It is a significant degree of theoretical generalization, which requires a high level of intellectual and communicative skills, that makes this material particularly difficult.

Graduates experience the greatest difficulties in identifying signs of a systematic society and manifestations of the dynamism of social development. The identified problems can be associated with the nature of the educational material: the assimilation of philosophical categories of a high level of generalization requires serious time costs and causes serious difficulties, especially in a group of poorly trained students. It also seems possible to influence the established practice of teaching, which is characterized by weak integrative links, which allow using the material of other subjects to show the phenomenon of systemicity and dynamism as one of the characteristics of systemic objects.

Let's look at some of the most problematic issues.

Tasks for the content unit "Society as a dynamic system", with all their formal diversity, essentially boil down to three questions: What is the difference between broad and narrow definitions of society? What are the features of a systematic society? What signs indicate the dynamic nature of society? It is worthwhile to focus on these issues in particular.

The experience of the Unified State Examination shows that the examinees experience the greatest difficulties when completing tasks for highlighting the characteristics of society as a dynamic system. Working on this issue, it is important to distinguish as clearly as possible the systemic features and signs of the dynamism of society: the presence and interconnection of structured elements characterize society as a system (and are inherent in any, including a static system), and the ability to change, self-development is an indicator of its dynamic nature .

A certain difficulty is the understanding of the following relationship: SOCIETY + NATURE = MATERIAL WORLD. Usually, “nature” is understood as the natural habitat of a person and society, which has qualitative specifics in comparison with society. Society, in the process of development, became isolated from nature, but did not lose touch with it, and together they constitute the material, i.e. real world.

The next "problematic" element of the content is "Interrelationship of the economic, social, political and spiritual spheres of society." The success of completing tasks largely depends on the ability to identify the sphere of public life by its manifestations. It should be noted that graduates, confidently completing the usual tasks for determining the sphere of public life by manifestation with one choice of answers out of four, find it difficult to analyze a number of manifestations and choose several of them related to a particular subsystem of society. Difficulties are also caused by tasks focused on identifying the relationship of subsystems of society, for example:

The public organization publishes a cultural and educational newspaper at its own expense, in which it criticizes the government's policy towards socially vulnerable groups of the population. What areas of public life are directly affected by this activity?

The algorithm for completing the task is simple - a specific situation (no matter how many spheres of society it has to be correlated with) is “decomposed” into components, it is determined which sphere each of them belongs to, the resulting list of interacting spheres correlates with the proposed one.

The next difficult element of the content is "Variety of ways and forms of social development." Approximately 60% of graduates cope with even the simplest tasks on this topic, and in the group of subjects who received a satisfactory mark (3) at the end of the USE, no more than 45% of the exam participants can identify the characteristic features (or manifestations) of a certain type of society.

In particular, the task that involved the exclusion of the superfluous component of the list turned out to be problematic: only 50% of the subjects were able to detect a characteristic that did not correspond to the characteristics of a certain type of society. It can be assumed that such results are explained, firstly, by the lack of time devoted to the study of this topic, and secondly, by the fragmentation of the material between the courses of history and social science, the program of grades 10 and 11, the lack of proper interdisciplinary integration in the study of this issue, and also weak attention to this material in the course of the basic school.

To successfully complete tasks on the topic under consideration, it is necessary to clearly understand the characteristics of traditional, industrial and post-industrial society, learn to identify their manifestations, compare different types of societies, identifying similarities and differences.

As the practice of conducting the Unified State Examination has shown, certain difficulties for graduates are presented by the topic “Global problems of our time”, which seems to be comprehensively considered in various school courses. When working out this material, it is advisable to clearly define the essence of the concept of "global problems": they are characterized by the fact that they manifest themselves on a global scale; jeopardize the survival of humanity as a biological species; their sharpness can be removed by the efforts of all mankind. Further, one can fix the most important of the global problems (environmental crisis, the problem of preventing a world war, the problem of the "North" and "South", demographic, etc.), identify and specify their signs using examples of public life. In addition, it is necessary to clearly understand the essence, directions and main manifestations of the globalization process, to be able to analyze the positive and negative consequences of this process.

Tasks for the section "Human"


Both human activity and animal behavior are characterized by

Answer: 2


What is characteristic of man in contrast to the animal?

instincts

needs

consciousness

Answer: 4


The statement that a person is a product and subject of socio-historical activity is a characteristic of his

Answer: 1


Both man and animal are capable of

Answer: 1


Man is a unity of three components: biological, psychological and social. The social component includes

Answer: 1


Man is a unity of three components: biological, psychological and social. biologically determined

Answer: 1


Determination of the possible consequences of the reform of preferential payments (monetization of benefits) is an activity

Answer: 4


The farmer works the land with the help of special equipment. The subject of this activity is

Leo Tolstoy about civilization
14.11.2012

A selection of Maxim Orlov,
Gorval village, Gomel region (Belarus).

I have seen ants. They crawled up and down the tree. I don't know what they could take there? But only those that crawl up have a small, ordinary abdomen, while those that descend have a thick, heavy one. Apparently, they were gaining something inside themselves. And so he crawls, only knows his path. On the tree - bumps, growths, he bypasses them and crawls further ... In old age, it is somehow especially surprising to me when I look at ants like that, at trees. And what do all airplanes mean before that! So it's all rude, clumsy! .. 1

Went for a walk. A wonderful autumn morning, quiet, warm, greenery, the smell of a leaf. And people, instead of this wonderful nature, with fields, forests, water, birds, animals, arrange for themselves in cities a different, artificial nature, with factory pipes, palaces, locomobiles, phonographs ... Terrible, and you can’t fix it in any way ... 2

Nature is better than man. There is no bifurcation in it, it is always consistent. She should be loved everywhere, for she is beautiful everywhere and works everywhere and always. (...)

Man, however, knows how to spoil everything, and Rousseau is quite right when he says that everything that came out of the hands of the creator is beautiful, and everything that comes from the hands of man is worthless. There is no wholeness in man at all. 3

It is necessary to see and understand what truth and beauty are, and everything that you say and think, all your desires for happiness both for me and for yourself, will shatter into dust. Happiness is being with nature, seeing it, talking to it. four

We destroy millions of flowers in order to build palaces, theaters with electric lighting, and one color of burdock is more precious than thousands of palaces. 5

I picked a flower and threw it away. There are so many of them that it is not a pity. We do not appreciate this inimitable beauty of living beings and destroy them, not sparing - not only plants, but animals, people. There are so many. Culture * - civilization is nothing but the destruction of these beauties and their replacement. With what? Tavern, theater ... 6

Instead of learning to live a love life, people learn to fly. They fly very badly, but they stop learning about the life of love, if only to learn how to fly somehow. It's the same as if birds stop flying and learn to run or build bicycles and ride them. 7

It is a great mistake to think that all inventions that increase the power of people over nature in agriculture, in the extraction and chemical combination of substances, and the possibility of a great influence of people on each other, such as ways and means of communication, printing, telegraph, telephone, phonograph, are good. Both power over nature and an increase in the possibility of people influencing each other will be good only when people's activity is guided by love, the desire for good for others, and will be evil when it is led by egoism, the desire for good only for themselves. The dug out metals can be used for the convenience of people's lives or for cannons, the consequence of increasing the fertility of the earth can provide food for people and can be the reason for the increased distribution and consumption of opium, vodka, ways of communication and means of communication of thoughts can spread good and evil influences. And therefore, in an immoral society (...) all inventions that increase the power of man over nature, and means of communication, are not only not good, but an undeniable and obvious evil. eight

They say, I say, that printing did not contribute to the welfare of people. This is not enough. Nothing that increases the possibility of people influencing each other: railways, telegraphs, backgrounds, steamships, cannons, all military devices, explosives and everything that is called "culture" has in no way contributed to the welfare of people in our time, but on the contrary. It could not be otherwise among people, most of whom live a non-religious, immoral life. If the majority is immoral, then the means of influence, obviously, will only contribute to the spread of immorality.

The means of influence of culture can be beneficial only when the majority, albeit a small one, is religious and moral. It is desirable that the relationship between morality and culture is such that culture develops only simultaneously and slightly behind the moral movement. When culture overtakes, as it is now, then this is a great calamity. Perhaps, and even I think that it is a temporary calamity, that due to the excess of culture over morality, although there must be temporary suffering, the backwardness of morality will cause suffering, as a result of which culture will be delayed and the movement of morality will be accelerated, and the right attitude will be restored. 9

The progress of mankind is usually measured by its technical, scientific success, believing that civilization leads to good. This is not true. Both Rousseau and all those who admire the wild, patriarchal state are just as right or just as wrong as those who admire civilization. The benefit of people living and enjoying the highest, most refined civilization, culture, and the most primitive, wild people is exactly the same. It is just as impossible to increase the welfare of people by science - civilization, culture, as to make sure that on a water plane the water in one place would be higher than in others. An increase in the good of people only from an increase in love, which by its very nature equalizes all people; scientific and technical progress is a matter of age, and civilized people are just as little superior to uncivilized people in their well-being as an adult person is superior to a non-adult in his well-being. The only blessing comes from an increase in love. ten

When people's lives are immoral and their relations are not based on love, but on selfishness, then all technical improvements, the increase in man's power over nature: steam, electricity, telegraphs, all kinds of machines, gunpowder, dynamites, robulites - give the impression of dangerous toys that are given in children's hands. eleven

In our age there is a terrible superstition that we enthusiastically accept every invention that reduces labor, and consider it necessary to use it, without asking ourselves whether this invention that reduces labor increases our happiness, whether it destroys beauty. . We are like a woman who by force eats up beef, because she got it, although she does not want to eat, and the food will probably harm her. Railways instead of walking, cars instead of horses, stocking machines instead of knitting needles. 12

Civilized and wild are equal. Mankind advances only in love, and there is no and cannot be progress from technical improvement. 13

If the Russian people are uncivilized barbarians, then we have a future. The Western peoples are civilized barbarians, and they have nothing to look forward to. It is the same for us to imitate the Western peoples as it is for a healthy, hard-working, unspoiled fellow to envy the bald-headed young rich man in Paris sitting in his hotel. Ah, que je m "embete!**

Do not envy and imitate, but regret. fourteen

The Western nations are far ahead of us, but they are ahead of us on the wrong path. In order for them to follow the real path, they have to go a long way back. We only need to deviate a little from that false path that we have just embarked on and along which the Western peoples are returning to meet us. fifteen

We often look at the ancients as if they were children. And we are children in front of the ancients, in front of their deep, serious, uncluttered understanding of life. 16

How easily what is called civilization, real civilization, is assimilated by individuals and nations! Go through the university, clean your nails, use the services of a tailor and a hairdresser, go abroad, and the most civilized person is ready. And for the peoples: more railways, academies, factories, dreadnoughts, fortresses, newspapers, books, parties, parliaments - and the most civilized people are ready. This is why people seize on civilization, and not on enlightenment - both individuals and nations. The former is easy, requires no effort, and evokes approval; the second, on the contrary, requires strenuous effort and not only does not evoke approval, but is always despised, hated by the majority, because it exposes the lies of civilization. 17

They compare me to Rousseau. I owe a lot to Rousseau and love him, but there is a big difference. The difference is that Rousseau denies all civilization, while I deny false Christian civilization. What is called civilization is the growth of mankind. Growth is necessary, you can't talk about it, whether it's good or bad. It is, it has life in it. Like the growth of a tree. But the bough, or the forces of life, growing into the bough, are wrong, harmful, if they absorb all the force of growth. This is with our pseudo-civilization. eighteen

Psychiatrists know that when a person begins to talk a lot, to talk without ceasing, about everything in the world, without thinking about anything and only in a hurry to say as many words as possible in the shortest possible time, they know that this is a bad and sure sign of an incipient or already developed mental illness. . When, at the same time, the patient is fully convinced that he knows everything better than anyone, that he can and should teach everyone his wisdom, then the signs of mental illness are already beyond doubt. Our so-called civilized world is in this dangerous and miserable position. And I think - already very close to the same destruction that the previous civilizations were subjected to. 19

External movement is empty, only by internal work is a person freed. Belief in progress, that someday it will be good and until then we can unreasonably arrange life for ourselves and others, is a superstition. twenty

* Reading the works of N.K. Roerich, we are accustomed to understanding Culture as "reverence for the light", as a constructive, inviting moral force. In the quotes cited by Leo Tolstoy here and below the word "culture", as we can see, is used in the meaning of "civilization".

** Oh, how I'm mad with boredom! (French)

Material for the preparation of an integrated lesson and an elective “history + literature”
on the topic “Attitude of the Russian society to the Stolypin reforms. Civil motives in the works of Leo Tolstoy”. 9, 11 grades

Views of L.N. Tolstoy on the agrarian modernization of Russia at the beginning of the 20th century.

The life and work of Leo Tolstoy is devoted to a huge number of the most diverse works - both in our country and abroad. These works reflected many important issues related to the unique artistic gift of the great writer and thinker of Russia, whose ideas still attract the close attention of creative, searching, “passionate” people, awaken people's conscience...

Great selfless work on the study of Tolstoy's heritage and familiarization of our contemporaries with it is carried out by employees of the State Memorial and Natural Reserve “Museum-estate of L.N. Tolstoy “Yasnaya Polyana””
(director - V.I. Tolstoy), the State Museum of L.N. Tolstoy (Moscow), a number of institutes of the Russian Academy of Sciences (primarily the Gorky Institute of World Literature of the Russian Academy of Sciences).

On September 2, 1996, at the Tula State Pedagogical University, named after the outstanding writer and philosopher, the Department of the Spiritual Heritage of Leo Tolstoy was established, since 1997 it has been the organizer of the International Tolstoy Readings. A number of educational institutions of the country are working on the experiment "School of Leo Tolstoy".

At the same time, many issues related to the ideological heritage of Leo Tolstoy and its influence on society are still insufficiently studied, and sometimes cause heated discussions. Let us consider only one, but a very important problem, namely: the views of L.N. Tolstoy in the early twentieth century. on the transformation of the Russian countryside, taking into account its real economic and socio-cultural problems in the context of the dramatic process of domestic modernization: it was during these years that the Stolypin agrarian reforms were carried out.

The writer acutely felt the colossal gap between the life of the bulk of the peasantry and the majority of the landowning nobility, which caused him an angry and resolute protest. It is noteworthy that as early as 1865 he noted in his notebook: “The Russian revolution will not be against the tsar and despotism, but against landed property.” On June 8, 1909, L.N. Tolstoy wrote in his diary: “I especially acutely felt the insane immorality of the luxury of those in power and the rich and the poverty and oppression of the poor. I almost physically suffer from the consciousness of participation in this madness and evil. In his book “Suppression of Peasant Unrest” (Moscow, 1906), he resolutely protested against the torture of starving peasants with rods. “The sinfulness of the life of the rich”, based primarily on the unfair solution of the land issue, was considered by the great Russian writer as the key moral tragedy of those years.

At the same time, the methods proposed by him for solving the problem, actively promoted in the press (for example, in the article “How to free the working people?”, 1906), objectively did not at all contribute to the evolutionary solution of the most acute economic and socio-cultural problems. Agriculture Russia, because they denied the possibility of joint creative work of representatives of all classes. Meanwhile, only by joining efforts is it possible to renew civilization of any nation, and, consequently, to modernize its economic and socio-cultural life. The historical experience of the Stolypin agrarian reforms clearly proved this: despite all the difficulties, Russia at that time achieved noticeable socio-economic successes, and, above all, thanks to the selfless joint work of employees of zemstvos, ministries, as well as members of economic, agricultural and educational societies - t .e. all persons interested in the revival of the country.

What are the reasons for this approach of Leo Tolstoy to modernization? First of all, we note that he quite deliberately denied most of the material and technical achievements of European culture at the beginning of the 20th century, consistently taking an “anti-civilizational” position, idealizing patriarchal moral values ​​and forms of labor (including agricultural labor) and not taking into account the significance of the modernizing processes. Sharply criticizing the Stolypin agrarian reform, he did not understand that, despite all the costs, it was an attempt to eliminate archaic communal traditions that hampered agrarian progress. Defending the inert communal foundations, Tolstoy wrote: “This is the height of frivolity and impudence, with which people allow themselves to toss and turn the people's charters established over the centuries ... After all, this alone is worth something, that all matters are decided by the world - not only me, but the world - and what business! The most important to them."

Unlike Leo Tolstoy, who idealized the peasant community, his son Leo Lvovich Tolstoy, on the contrary, sharply criticized communal traditions. In 1900, in his book “Against the Community,” he noted that “the personality of the Russian peasant is now up against the communal order, as if against a wall, and is looking for and waiting for a way out of it.” In the article “The Inevitable Path” published in the same place, L.L. Tolstoy, convincingly proving the need for change, wrote: “The serf community is the greatest evil of modern Russian life; community is the first cause of our routine, our slow movement, our poverty and darkness; it was not she who made us what we are, but we became what we are, despite the existence of the community ... and only thanks to the infinitely tenacious Russian man. Speaking about attempts to improve the peasant economy with the help of multi-field and grass sowing (which was pointed out by numerous defenders of the community), L.L. Tolstoy rightly noted that these efforts cannot “eliminate the main negative aspects of communal ownership, the striped fields ...”, and at the same time time cannot “inspire the peasant with the spirit of citizenship and personal freedom that he lacks, eliminate the harmful influence of the world ...” What was needed was not “palliative measures” (compromises), but cardinal reforms of agrarian life.

As for Leo Tolstoy, he probably intuitively realized the fallacy of his many years of commitment to the archaic - now no longer noble, but peasant. “Tolstoy’s departure from Yasnaya Polyana,” notes the 7th volume History of world literature(1991) - was one way or another an act of protest against the life of the lord, in which he took part against his own will, and at the same time - an act of doubt in those utopian concepts that he developed and developed over the course of a number of years.

It is noteworthy that even in the upbringing of his own children according to the method of “simplification” (upbringing “in a simple, working life”), which he actively promoted in the press, L.N. Tolstoy did not succeed. “The kids felt the disagreement of their parents and unwittingly took from everyone ... what they liked best,” recalled his youngest daughter Alexandra Tolstaya. - The fact that the father considered education necessary for every person ... we passed on deaf ears, catching only that he was against teaching. ... a lot of money was spent on teachers, educational institutions, but no one wanted to study” ( Tolstaya A. The youngest daughter // New World. 1988. No. 11. S. 192).

In the family. 1897

The general approaches of the writer and philosopher to artistic creativity (including the creation of literary texts) did not differ in consistency either. In a letter to P.A. Boborykin in 1865, he defined his position as follows: “The goals of the artist are incommensurable ... with social goals. The goal of the artist is not to undeniably resolve the issue, but to make you love life in its countless, never exhausted manifestations.

However, towards the end of his life, his approaches changed dramatically. This is clearly evidenced by one of his last entries on art: “As soon as art ceases to be the art of the whole people and becomes the art of a small class of rich people, it ceases to be a necessary and important matter and becomes empty fun.” Thus, universal humanism was actually replaced by a class approach, albeit in a specific “anarchist-Christian” ideological form with Tolstoy’s characteristic moralization, which had a detrimental effect on the artistic quality of his creations. “While Count Leo Tolstoy does not think, he is an artist; and when he begins to think, the reader begins to languish from non-artistic resonance, ”the philosopher I.A. Ilyin, one of the people who most deeply understood the spiritual traditions of Russia, later noted.

It should be noted that such a criterion as democracy was completely unreasonably put forward by L.N. Tolstoy as the central criterion of any creative activity. The origins of this trend were laid down by V. G. Belinsky, to which the authoritative connoisseur of Russian art, Prince S. Shcherbatov, drew attention: “Since the time of Belinsky, who said that “art is a reproduction of reality and nothing more ...”, a withering wind blew and a kind of fad began, carrying a destructive infection, - he noted in his book “The Artist in the Bygone Russia”, published in Paris in 1955. “Nekrasov's tears and populism spoiled the holiday of the 18th century; both fueled a dislike for the aesthetics of life. Aesthetics was seen as the most important obstacle in the way of ethics and public service to the social idea. An idea that also infected our nobility, who lived festively and beautifully in the previous century. Hence all the everyday life and hopeless scum, along with a certain fanaticism and rigorism - scum, enveloping, like fog, an entire era, mired in ugliness and bad taste.

The concept of sin as a key element of human nature was placed at the center of both ethics and the entire system of philosophical views of L.N. Tolstoy. Meanwhile, as European history shows, such an approach (generally not characteristic of the Orthodox tradition) also had negative consequences: for example, it was excessive immersion in a sense of one’s own guilt that turned out for Western European civilization not only with mass psychoses, neuroses and suicides, but also with fundamental cultural shifts, the result of which was the total de-Christianization of the entire Western European culture (for more details, see Delumeau J. Sin and fear. Formation of a sense of guilt in the civilization of the West (XIII-XVIII centuries)./Trans. from French Yekaterinburg, 2003).

Leo Tolstoy's attitude to such a key concept for Russians - in all historical epochs - as patriotism was also inconsistent. On the one hand, according to the testimony of the Hungarian G. Shereni, who visited him in Yasnaya Polyana in 1905, he condemned patriotism, believing that it “serves only rich and powerful self-lovers who, relying on armed force, oppress the poor.” According to the great writer, "Fatherland and the state - this is what belongs to the past dark ages, the new century should bring unity to mankind." But, on the other hand, when addressing topical foreign policy problems, L.N. Tolstoy, as a rule, took a pronounced patriotic position. This, in particular, is evidenced by his statement in a conversation with the same G. Shereni: “The German people will no longer be in sight, but the Slavs will live and, thanks to their mind and spirit, will be recognized by the whole world ...”

An interesting assessment of the creative heritage of Leo Tolstoy was given by Max Weber, whose scientific authority for modern humanists is beyond doubt. In his work “Science as a vocation and a profession” (based on a report read in 1918), he noted that the great writer’s reflections “increasingly centered around the question of whether death has any meaning or does not. Leo Tolstoy's answer is: for a cultured person - no. And precisely because it is not, because the life of an individual, civilized life, included in endless progress, according to its own inner meaning, cannot have an end, completion. For he who is included in the movement of progress is always in the face of further progress. A dying person will not reach the peak - this peak goes to infinity. … On the contrary, a man of culture, included in a civilization that is constantly enriched with ideas, knowledge, problems, can get tired of life, but cannot get enough of it. For he captures only an insignificant part of what spiritual life gives birth to again and again, moreover, always something preliminary, not final, and therefore for him death is an event devoid of meaning. And since death is meaningless, cultural life as such is also meaningless - after all, it is precisely this, with its meaningless progress, that dooms death itself to meaninglessness. In Tolstoy's later novels, this idea is the main mood of his work.

But what did such an approach give in practice? In fact, it meant a complete denial of modern science, which in this case turned out to be “meaningless, because it does not give any answer to the only questions that are important for us: What should we do?, How should we live? And the fact that she does not answer these questions is completely undeniable. “The only problem is,” M. Weber emphasized, “in what sense it does not give any answer. Maybe instead she is able to give something to someone who puts the question right?

In addition, it is necessary to take into account both the narrowness of the circle of people who finally believed in Tolstoy's social ideas, and the fact that most interpretations of Tolstoyism turned out to be incompatible with the modernization of the 20th century, which actually determined the content and nature of civilizational development. The "rulers of thoughts" of the intelligentsia were teachers and teachings that went far from the old religiosity, - later noted in his memoirs one of the leaders of the Socialist-Revolutionaries V.M. Chernov. - Only Leo Tolstoy created something of his own, but his God was so abstract, his faith was so emptied of any concrete theological and cosmogonic mythology that it absolutely did not provide any food for religious fantasy.

Without captivating and amazing images, this purely head construction could still be a refuge for the intelligentsia, which developed a taste for metaphysics, but for the more concrete mind of a commoner, the specifically religious side of Tolstoyism was too innocent and empty, and it was perceived either as a purely moral teaching, or was a stage towards total unbelief.”

“Tolstoy's theological work did not create any kind of lasting movement in the world...,” Archbishop John (Shakhovskoy) of San Francisco emphasizes in his turn. - Tolstoy has no positive, wholesome, creative followers and students in this area at all. The Russian people did not respond to Tolstoyism either as a social phenomenon or as a religious fact.”

However, these conclusions are not shared by all researchers. “Tolstoyism was a rather powerful and large-scale social movement,” notes the modern philosopher A.Yu. Ashirin, “it united around itself people of various social strata and nationalities and geographically stretched from Siberia, the Caucasus to Ukraine.” In his opinion, "Tolstoy's agricultural communes were a kind of institutions of social ethics, which for the first time carried out a social experiment of introducing humanistic principles and moral norms into the organization, management and structure of the economy."

At the same time, the generally accepted in the Soviet historiography of the 20th century seems not quite legitimate. a sharply negative assessment of the campaign of condemnation launched against Leo Tolstoy at the beginning of the same century, a campaign that until now has been identified exclusively with the “anti-autocratic” and “anti-clerical” views of the great writer. The representatives of the Russian intelligentsia, who most acutely felt the tragedy of the time, understood that the path proposed by the great master of the word was the path of imitation of peasant life; a way to the past, but by no means to the future, because without modernization (bourgeois in its essence), it is impossible to update almost all aspects of society. “Leo Tolstoy was a gentleman, count, “forged” like a peasant (the worst, fake Repin portrait of Tolstoy: barefoot, behind a plow, the wind blows his beard). Gentry tenderness of a peasant, grief of repentance,” noted the writer I.S. Sokolov-Mikitov.

It is characteristic that L.N. Tolstoy failed to solve the “land issue” even in his Yasnaya Polyana estate, and the daughter of the writer T.L. Ovsyannikovo “to the full disposal and use of two peasant societies,” later noted that as a result, the peasants not only stopped paying rent, but began to speculate in land, “receiving it for free and renting it out to neighbors for a fee.”

Thus, Tolstoy's naive "democratism", faced with the realities of village life (the thirst for enrichment at the expense of others), was forced to yield. It was a logical result: the writer did not know deeply the peasant life. Contemporaries have repeatedly noted the conspicuous poverty and unsanitary conditions in the huts of the Yasnaya Polyana peasants, which came into sharp conflict with Tolstoy's humanistic appeals to improve people's life. It should be noted that rationalizing landowners often did much more to improve the economic life of “their” peasants. At the same time, the peasants of Yasnaya Polyana generally had a good attitude towards the landowner who helped them more than once, as evidenced by their published memoirs.

It is also indicative that Tolstoy failed to create a single convincing image of the Russian peasant in his works (Platon Karataev is the artistic embodiment of purely intelligent ideas “about a peasant”, far from the harsh reality of the Russian village; it is no coincidence that M. Gorky often used this image as the personification of illusory ideas about the obedience of the Russian people). Characteristically, even Soviet literary critics were forced to join such conclusions, trying in every possible way to “modernize” the writer’s work.

So, T.L. Motyleva noted: “In Karataev, the properties developed in the Russian patriarchal peasant by centuries of serfdom are concentrated, as it were, - endurance, meekness, passive obedience to fate, love for all people - and for no one in particular. However, an army composed of such Platons could not have defeated Napoleon. The image of Karataev is to a certain extent conditional, partly woven from the motifs of epics and proverbs.

As L.N. Tolstoy believed, who idealized the “natural labor existence” of the peasantry in the Rousseauist spirit, the land issue in Russia could be solved by implementing the ideas of the American reformer G. George. Meanwhile, the utopian nature of these ideas (similar to the main postulates of modern anti-globalists) has been repeatedly pointed out by scientists both at the beginning of the 20th century and today. It is noteworthy that these concepts received official support only from the radical wing of the British Liberal Party.

As is known, Leo Tolstoy himself did not support radical methods of solving agrarian problems. This circumstance has been repeatedly pointed out not only by literary critics, but also by domestic writers. So, V.P. Kataev in the article “On Leo Tolstoy” noted: “In all his statements he completely denied the revolution. He appealed to the workers to give up the revolution. He considered the revolution to be immoral. However, not one of the Russians, and even foreign writers, destroyed with such amazing force all the institutions of the Russian tsarism he hated ... as Leo Tolstoy ... "

According to his daughter A.L. Tolstoy, back in 1905 he predicted the complete failure of the revolution. “Revolutionaries,” said Tolstoy, will be much worse than the tsarist government. The tsarist government holds power by force, the revolutionaries will seize it by force, but they will rob and rape much more than the old government. Tolstoy's prediction came true. The violence and cruelty of people who call themselves Marxists have surpassed all the atrocities committed so far by mankind at all times, throughout the world.”

Obviously, L.N. Tolstoy could not approve not only unjustifiably exalted at the beginning of the 20th century. methods of violence, but also the denial of religious spiritual principles, characteristic of revolutionaries, which are organically inherent in Russian people. “God,” V.I. Lenin wrote in one of his letters to A.M. Gorky, “is (historically and everyday) primarily a complex of ideas generated by the stupid oppression of man and external nature and class oppression, ideas that reinforce this oppression lulling the class struggle.” Such ideological attitudes were deeply alien to Leo Tolstoy. The followers of the religious and philosophical teachings of Leo Tolstoy also strongly opposed social democratic propaganda, for which they were subsequently persecuted by the Soviet authorities (officially “Tolstoyism” was banned in 1938).

However, the views of the writer, reflecting his painful spiritual evolution, were extremely contradictory. Just two years later, in his book “On the Significance of the Russian Revolution” (St. Petersburg, 1907), he noted that “it is no longer possible for the Russian people to continue to obey their government,” because this meant “to continue to bear not only ever-increasing ... disasters ... deprivation of land, hunger , heavy taxes ... but also, most importantly, to take part in those atrocities that this government is now committing for its own protection and, obviously, in vain. The reason for the change of position was the harsh measures taken by the government to suppress the revolution.

“Leo Tolstoy combined in himself two characteristic Russian features: he has a genius, a naive intuitive Russian essence - and a conscious, doctrinaire, anti-European Russian essence, and both are represented in him to the highest degree,” noted the outstanding writer of the twentieth century. Hermann Hesse. - We love and honor the Russian soul in it, and we criticize, even hate in it the newly appeared Russian doctrinairism, excessive one-sidedness, wild fanaticism, superstitious passion for the dogmas of the Russian man, who has lost his roots and become conscious. Each of us had a chance to experience a pure, deep awe before the works of Tolstoy, reverence for his genius, but each of us, with amazement and confusion, and even with hostility, also held Tolstoy’s dogmatic programmatic works in his hands ”(quoted from: Hesse G. About Tolstoy // www.hesse.ru). Interestingly, V.P. Kataev also expressed similar assessments in many respects: “His ingenious inconsistency is striking. …His strength was in constant denial. And this constant negation most often led him to the dialectical form of the negation of negation, as a result of which he came into conflict with himself and became, as it were, an anti-Tolstoyan.

The people who most subtly felt the depth of patristic traditions understood that Leo Tolstoy's “ideological throwing” and the doctrines developed by him were far from national Orthodox life principles. As noted in 1907 by the elder of the Optina Hermitage, Fr. Clement, “his heart (Tolstoy. - Auth.) looking for faith, but confusion in thoughts; he relies too much on his mind…” The elder “foresaw many troubles” from the impact of Tolstoy’s ideas on “Russian minds”. In his opinion, "Tolstoy wants to teach the people, although he himself suffers from spiritual blindness." The origins of this phenomenon lurked both in the noble education that the writer received in childhood and youth, and in the influence of the ideas of the French encyclopedist philosophers of the 18th century on him.

L.N. Tolstoy clearly idealized the peasant community, believing that “during agricultural life, people least of all need the government, or, rather, agricultural life, less than any other, gives the government reasons to interfere in the life of the people.” The unhistoricity of this approach is beyond doubt: it was the lack of real state support for the cause of agrarian undertakings that for many decades was one of the main factors in the backwardness of the Russian countryside. At the same time, considering the Russian people living “the most natural, most moral and independent agricultural life”, L.N. Tolstoy, speaking from an anarchist position, naively believed that “it is only for the Russian agricultural people to stop obeying the violent government and stop participating in it , and taxes would immediately be destroyed by themselves and taxes ... and all the oppression of officials, and land ownership ... ... All these disasters would be destroyed, because there would be no one to produce them.

According to L.N. Tolstoy, this would change the very course of the historical development of Russia: “... in this stop of the procession along the wrong path (that is, to replace agricultural labor with industrial. - Auth.) and an indication of the possibility and necessity .... another ... path than the one along which the Western peoples were walking, this is the main and great significance of the revolution now taking place in Russia. Respectfully referring to the humanistic pathos of such ideas, one cannot help but recognize their author's obvious misunderstanding of the objectively inevitable processes associated with the development of bourgeois modernization at the beginning of the 20th century.

L.L. Tolstoy, acting as an ideological opponent of his father, emphasized: “I wanted to say that the Russian peasant community, in the form in which it is now, has outlived its life and purpose. That this form is archaic and hinders Russian peasant culture. That it is more convenient for a peasant to cultivate land when it is in one piece around his yard… That the gradual shrinking of allotments complicates the communal question… That it is necessary to give rights to the peasant, and above all the right to land, in order to put him in the first condition of civil freedom.”

One should also take into account the tragic inner evolution of Leo Tolstoy. His son L. L. Tolstoy, who observed this evolution for many years, noted: “He suffered due to three main reasons.

Firstly, the physical, former forces left and all his bodily worldly life weakened over the years.

Secondly, he created a new world religion, which was supposed to save humanity ... and since ... he himself could not understand the countless contradictions and absurdities arising from it, he suffered, feeling that he would not succeed in the task of creating a new religion.

Thirdly, he suffered, like all of us, for the injustices and untruths of the world, unable to give him a personal rational and bright example.

All Tolstoyanism is explained by these feelings, and its weakness and temporary influence are also explained.

Not just me, but many young or sensitive good people fell under it; but only limited people followed him to the end.”

What was the positive significance of Tolstoy's ideas in relation to the problems of agrarian modernization in Russia? First of all, let us single out the principle of self-limitation of one's own needs, on which L.N. Tolstoy stubbornly insisted: for the peasants and landowners of Russia in the early twentieth century. it was of particular importance, since the transition from extensive to intensive farming was impossible without a consciously voluntary rejection of the traditions of archaic economic psychology with its reliance on “maybe”, “Oblomovism”, unrestrained exploitation of natural resources (including the destruction of forests).

At the same time, however, we note that the great humanist failed to realize this principle even in his own family, and L.N. Tolstoy could not go beyond self-flagellation. One of his letters to V.G. Chertkov is characteristic, in which he admitted: “We now have a lot of people - my children and the Kuzminskys, and often without horror I cannot see this immoral idleness and gluttony ... And I see ... all rural labor that goes around us. And they eat ... Others do for them, but they do nothing for anyone, even for themselves.

At the beginning of the twentieth century. LN Tolstoy was visited three times by Tomas Masaryk (in the future - not only a prominent liberal politician, the first president of Czechoslovakia in 1918-1935, but also a classic of Czech sociology and philosophy). During conversations with Tolstoy, he repeatedly drew the writer's attention to the fallacy of not only Tolstoy's views on the Russian village, but also the very life practice of "simplification", tirelessly promoted by Tolstoy himself and his followers. Noting the poverty and squalor of the local peasants, who most of all needed concrete help, and not “moralization” (“Tolstoy himself told me that he drank from a glass of syphilitic so as not to reveal disgust and thereby humiliate him; he thought about this, but here to protect your peasants from infection - no more about that”), T. Masaryk subjected Tolstoy’s ideological orientation to lead a “peasant life” to sharp but fair criticism: “Simplicity, simplification, simplify! Lord God! The problems of the city and the countryside cannot be solved by sentimental morality and by declaring the peasant and the village exemplary in everything; agriculture is now also being industrialized, it cannot do without machines, and the modern peasant needs a higher education than his ancestors ... ”However, these ideas were deeply alien to L.N. Tolstoy.

In fairness, we note that at the beginning of the twentieth century. not only L.N. Tolstoy, but also many other representatives of the domestic intelligentsia, were characterized by idealistic ideas about the Russian peasant and about communal orders. The origins of such an attitude went into the ideological delusions of the last century: it is no coincidence that the outstanding Russian historian A.A. 19th century and even then acted as a fruitless alternative to concrete educational work among the peasantry.

Of course, such a psychological and “ideological and political” attitude did not carry a positive charge, preventing an objective analysis of agrarian problems, and most importantly, the consolidation of rural society in order to solve these problems locally. The roots of this approach lay mainly in the “anti-capitalist” position of the bulk of the intelligentsia during this period, which rejected bourgeois norms both in public life and in the field of state organization. However, such ideological and psychological attitudes did not at all testify to the “progressiveness” of the mass intelligentsia consciousness, but rather to the opposite: to its stable conservatism (with a clear emphasis on the archaic).

At the beginning of the twentieth century. The position of the “repentant intellectual” was most clearly represented precisely in the work of L.N. Tolstoy. Subsequently, critically evaluating this feature of the Russian intelligentsia, which survived until the 1920s, the Soviet literary critic L. Ginzburg noted: “The penitent nobility made amends for the original sin of power; the penitent intelligentsia is the original sin of education. No disasters, no experience… can completely remove this trail.”

Of course, such sentiments (even those dictated by a sincere desire to help “ common people” and get rid of the intelligentsia’s “guilt complex” in front of him) did not have a positive impact on the national modernization of the early twentieth century. They obscured the really pressing problems facing Russian society, including in the agrarian sector.

Well, to sum it up. The basis of not only socio-economic, but, to a certain extent, and religious views Leo Tolstoy were deeply patriarchal (and, in fact, archaic) psychological and life attitudes that contradicted not only bourgeois modernization, but, most importantly, the civilizational renewal of Russia at the beginning of the 20th century.

At the same time, while noting a number of flaws inherent in Tolstoy's ideological doctrine, we should not lose sight of its positive aspects. The writings of Leo Tolstoy in the period under review were widely disseminated in Russia. Despite their obvious utopianism, they also carried a positive charge, clearly and convincingly revealing the most acute economic and social contradictions of the traditional agrarian system, the mistakes and shortcomings of both the authorities and the Russian Orthodox Church. These works have become a real discovery for thousands of people both in Russia and abroad, who have experienced the joy of familiarizing themselves with the amazing artistic world of Leo Tolstoy; were a powerful stimulus for deep moral renewal. “He was the most honest man of his time. His whole life is a constant search, a continuous desire to find the truth and bring it to life, ”wrote the great philosopher of the twentieth century. Mahatma Gandhi, paying special attention to the role of Leo Tolstoy in the development of the ideas of non-violence and his preaching of self-restraint, for "only it can give true freedom to us, our country and the whole world." The recognition of the significance of this invaluable universal human spiritual experience by both modern researchers and Orthodox church hierarchs is also characteristic. So, in his time, Metropolitan Kirill, who now heads the Russian Orthodox Church, in his 1991 article "The Russian Church - Russian Culture - Political Thinking" focused on Tolstoy's "special accusatory frankness and moral anxiety, his appeal to conscience and call to repentance."

L.N. Tolstoy was undoubtedly right when he sharply criticized not only the basic principles, but also the forms of implementation of bourgeois modernization in Russia: from the point of view of humanism, the new reforms were largely inhuman in nature and were accompanied by the loss of a number of centuries-old peasant cultural and everyday life traditions. However, we must take into account the following points. First, despite all the costs, bourgeois reforms (above all, Stolypin's agrarian reforms) were not only historically inevitable, but, most importantly, objectively necessary for the country, society, and the most enterprising peasants who were striving to break free from the oppressive grip of the communal collectivism and leveling. Secondly, it is worth considering: perhaps some obsolete traditions should then (and not only then) be abandoned? For many years, such traditions (closely associated with prejudices and communal customs) as the notorious habit of relying on “maybe” in everything, disorganization, paternalism, domestic drunkenness, etc., acted as a powerful barrier to the development of both agriculture and the entire peasantry.

As you know, L.N. Tolstoy himself did not want to call himself a “fatalist”, however, as the well-known Saratov literary scholar A.P. Skaftymov convincingly proved in 1972, in fact Tolstoy’s philosophy of history was fatalistic, and this was precisely what it the main ideological flaw. As an argument, let's cite one more testimony of T. Masaryk. According to him, during a visit to Yasnaya Polyana in 1910, “we argued about resisting evil with violence ... he (L.N. Tolstoy. - Auth.) did not see the difference between a defensive struggle and an offensive one; he believed, for example, that the Tatar horsemen, if the Russians had not resisted them, would soon be tired of the killings. Such conclusions do not require special comments.

The criticisms made by us, of course, by no means call into question the significance of Leo Tolstoy's ideas. On the contrary, it is precisely an objective, unbiased analysis, without the property of “going to extremes” inherent in the Russian mentality, in our opinion, that will help to better understand the place and role of the great thinker’s multifaceted creative heritage in relation to a specific historical situation. recent years the existence of imperial Russia; to understand the reasons not only for the outstanding spiritual breakthroughs of the mighty genius of world literature, but also for those real life failures that he had to endure ...

S.A. KOZLOV,
doctor historical sciences,
(Institute of Russian History RAS)

Memoirs of Yasnaya Polyana peasants about Leo Tolstoy. Tula, 1960.

LN Tolstoy in the memoirs of his contemporaries. T. 1-2. M., 1978.

Sukhotina-Tolstaya T.L. Memories. M., 1980.

Yasnaya Polyana. House-Museum of Leo Tolstoy. M., 1986.

Memoirs of Tolstoyan Peasants. 1910-1930s. M., 1989.

Remizov V.B. Leo Tolstoy: Dialogues in time. Tula, 1999.

Burlakova T.T. World of memory: Tolstoy places of the Tula region. Tula, 1999.

She is. Humanistic educational system of the orphanage: Implementation of the philosophical and pedagogical ideas of Leo Tolstoy in the practice of the Yasnaya Polyana orphanage. Tula, 2001.

Tolstoy: pro et contra. The personality and work of Leo Tolstoy in the assessment of Russian thinkers and researchers. SPb., 2000.

Ashirin A.Yu. Tolstoyism as a type of Russian worldview // Tolstovsky collection. Materials of the XXVI International Tolstoy Readings. Spiritual heritage of Leo Tolstoy. Part 1. Tula, 2000.

Tarasov A.B. What is truth? Righteous Leo Tolstoy. M., 2001.

A number of Runet information resources are also dedicated to the richest creative heritage of Leo Tolstoy:

1. Find the definitions of the words "personality" and "society" in two or three dictionaries. Compare them. If there are differences in the definition of the same word, try to explain them.

2. From the completed part of the history course, highlight the event that you are particularly interested in. Using the knowledge gained in this chapter of social science, formulate questions aimed at analyzing a historical event (for example: “What was society like before this event?”, etc.). In the history textbook, try to find the answer to them. In case of difficulty, contact the teacher.

3. Read the figurative definitions of society given by thinkers of different times and peoples: “Society is nothing but the result of a mechanical balance of brute forces”, “Society is a set of stones that would collapse if one did not support the other”, “Society - this is the yoke of the scales, which cannot raise some without lowering others. Which of these definitions is closest to the characterization of society outlined in this chapter? Justify your choice.

4. Make as complete a list as possible of various human qualities (a table of two columns: "Positive qualities", "Negative qualities"). Discuss it in class.

5. LN Tolstoy wrote: "In an immoral society, all inventions that increase man's power over nature are not only not good, but an undeniable and obvious evil."

How do you understand the words "immoral society"? Considering that the above thought was expressed more than 100 years ago, has it been confirmed in the development of society over the past century? Justify your answer with specific examples.

6. In the collective work of Russian philosophers, the inherent features of people are presented in the following context: “In whatever region of the globe we get, we will meet human beings there, about whom it is legitimate to assert at least the following:

    They know how to make tools with the help of tools and use them as a means of producing material goods;

    They know the simplest moral prohibitions and the absolute opposition of good and evil;

    They have needs, sense perceptions, and mental skills that have developed historically;

    They can neither form nor exist outside of society;

    The individual qualities and virtues they recognize are social definitions that correspond to one or another type of objective relations;

    Their life activity is not initially programmed, but consciously-volitional, as a result of which they are beings who have the ability of self-coercion, conscience and consciousness of responsibility.

Find in the studied chapter of the textbook and quote those provisions that characterize each of the properties that are inherent in a person named in the above passage. Are there any of these properties that you met in this text for the first time? Which of the following do you consider the most important and why? How do you understand the words "foundation of humanity"? What other human qualities would you build on this foundation? If any of these signs is not clear to you, ask the teacher to explain it.

7. Reveal the meaning of the Arabic proverb "People are more like their time than their fathers." Think about the difference between the life of society in our time and what it was at the time when your parents finished school. Discuss these questions with your parents. Together with them, determine how the generation of your parents, who were your age, differed from your generation.

Discuss in class the new features of today's youth.

8. After consulting with teachers, collect information about the graduates of your school who have chosen various professions. Find the most successful ones. Prepare a stand with materials about their work activities.

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