Souvenir kiosk in HHS. According to a statement in court by a representative of the Russian Orthodox Church, all this is
objects of religious worship. Photo: Slon.ru

The World Court in Moscow fined the head of the Society for the Protection of Consumer Rights (OZPP) Mikhail Anshakov 100 thousand rubles, finding him guilty of slandering the fund of the Cathedral of Christ the Savior. On Friday, April 17, reports RIA Novosti.

The court considered the testimony of witnesses consistent and proving Anshakov's guilt. The verdict has not yet entered into force and, according to the law, the parties have ten days to appeal. Until the entry into force of the court decision, Anshakov will remain under house arrest. He himself did not attend the verdict.

The reason for initiating the case was Anshakov's interview with Novaya Gazeta, published by the publication in September 2012 under the heading “The product is consecrated. Cannot be exchanged or returned." In it, the head of the OZPP, in particular, stated that the fund of the Cathedral of Christ the Savior actually turned the temple complex into a business center, on the territory of the complex there are dry cleaners, car washes, laundries above the altar, and a company selling seafood.
Vasily Poddevalin, the executive director of the foundation, was the victim in the case.

"Earlier, according to my information, he was sitting on the cash flows that were allocated for construction. After that, he earned the trust of certain people, and he was put in charge of all the property of the complex. That is, this is a fairly large-scale and serious scam," - this is Anshakov's statement, according to the court, is slander, clarifies the Russian service of the BBC.

Magistrate Dina Gusakova, having sentenced the head of the OZPP to a fine, nevertheless softened the prosecutor's demand - he asked to recover 500 thousand rubles from Anshakov. The state prosecution substantiated its demands by the “increased public danger” of the crime imputed to the head of the OZPP. In turn, Anshakov's defense insisted on his full acquittal. The lawyer believes that the prosecutor's office failed to prove the guilt of his client.

Anshakov is going to appeal the verdict in Presnensky district court. "The decision is absurd: for the first time in judicial practice value judgment is equated with slander," he said, noting that the specialists who conducted the examination recognized his words in an interview with the newspaper as a "negative value judgment". In his opinion, this precedent does not threaten anything good either for human rights activists or journalists. against him was the first case initiated after the return of the article on libel to the Criminal Code.

Anshakov became an accused in January of this year. In February, he was interrogated in court. The victim Poddevalin then confirmed that, according to the agreements, there were about 17 tenants on the territory of the HCS. (In an interview, Anshakov spoke about about the same number of organizations operating on the territory of the temple complex - Ed.) In addition, the head of the fund admitted that the founders of one of the companies that owns the sink are his children. Meanwhile, Poddevalin told the court that only 2.5% of the premises were leased to commercial enterprises. Regarding Anshakov's words about "cash flows," Poddevalin said: "He lied in this article, since I joined the fund already when the temple was built."

Earlier, an administrative offense case was initiated against Anshakov under the article "Slander", however, due to the lack of evidence of guilt, the proceedings were terminated. Then the reason for the lawsuit was not Anshakov's words in the media, but his lawsuit against the Russian Orthodox Church dated July 24, 2012. It stated that more than 93% of the HHS area is being used for other purposes. The prosecutor's office filed a lawsuit against Anshakov, while ignoring his statement.

At the end of December 2012, Anshakov was beaten on the street with a tire iron. He also associated this incident with his conflict with the leadership of the fund of the Cathedral of Christ the Savior.

"Hero" Alexander Pushkin

What is truth?

Yes, glory in whims is free.
Like a fiery tongue, she
By elected heads flies,
With one disappears today
And on the other is already visible.
Run humbly for novelty
The senseless people are accustomed;
But that forehead is sacred to us,
Over whom this tongue flashed.
On the throne, on the bloody field,
Between citizens on a different line
Of these chosen ones, who is the most
Dominates your soul?

All of him, all of him - this swearing alien,
Before whom the kings humbled themselves,
This warrior, crowned with liberty,
Disappeared like the shadow of the dawn.

When does your mind strike
With your wonderful star?
Then how does he look from the Alps
At the bottom of Italy, a saint;
Is it then, as the banner suffices
Or a dictatorial rod; then eh,
How it drives and around and into the distance
War swift flame,
And a series of victories flies
Above him, one after the other;
Then eh, how the hero's army splashes
Before the mass of the pyramids,
Or how Moscow shines in the desert,
Accepting it, - and is silent?

No, not happiness in the bosom
I see him, not in battle,
Not the son-in-law of Caesar on the throne;
Not where on your rock
Sev, we torment the execution of peace,
Ridiculed by the name of a hero
It fades motionless
Covered with a military cloak.
Not the picture in front of me!
Odrov I see a long line,
Lies on every living corpse,
Branded with a powerful plague,
The queen of diseases ... he,
Surrounded by unsavory death,
Frowning walks between the beds
And coldly shakes hands with the plague
And in a dying mind
Gives birth to vivacity ... Heaven
I swear: who by his life
Played before the gloomy disease,
To cheer up the faded gaze,
I swear he will be a friend to the sky
Whatever the verdict
Land of the blind...

Poet's dreams
The strict historian is persecuting you!
Alas! his voice rang out,
And where is the charm of the world!

May the world of truth be cursed,
When mediocrity is cold
Envious, to the temptation of the greedy,
He pleases idly! - No!
The darkness of low truths is dearer to me
The deceit that elevates us...
Leave a hero a heart! What
Will he be without it? Tyrant…

Relax……..

Analysis of Pushkin's poem "Hero"

Boldin autumn became for Alexander Pushkin not only serious test feelings, but also one of the most fruitful periods of creativity. At this moment there is a rethinking of many life values, and the poet begins to perceive many historical events from a different perspective. Pushkin's position in society cannot be called stable. Despite the fact that he received the support of the emperor himself, the poet's relations with those in power are rather contradictory. Reflecting on what is really happening, in September 1830 Pushkin published the poem "Hero", in which he tries to answer a simple and, at the same time, quite complex issue: who can be considered the chosen ones of this world?

The poem is built in the form of a dialogue between the poet and an unknown friend. Moreover, the conversation is more like a dispute in which the accuser is a mysterious stranger. It is he who reproaches Pushkin for the fact that the entire current generation of young rebels pays tribute only to those who are fanned with glory. “The senseless people are used to running humbly for novelty,” notes the poet’s interlocutor. Really, it is the crowd that creates heroes for itself, very often attributing to them the actions and thoughts of other people. That is why the poet asks himself the question of who really rules his soul, and for whom is the place of honor of a real hero reserved in it?

As a result, sweat comes to the conclusion that neither commanders nor great warriors cause such great respect in him as "this quarrelsome stranger, before whom the kings humbled themselves." First of all, Pushkin has in mind the Decembrists, who were able to call panic fear at the government. However, if we take into account that during this period Pushkin was actively interested in historical research and working on prose at the same time, it can be assumed that the author draws a parallel with many other Russian heroes, among them Stepan Razin and Emelyan Pugachev. Thus, the hero for the poet is the one who tries to restore justice, and often does this at the cost of own life. Pushkin emphasizes that such a hero is destined for an unenviable fate, he will not become a famous commander and will not take the royal throne. “I see a long line of odrov, a living corpse lies on each,” the poet notes. This means that all those heroes who tried to fight for the happiness of others were mercilessly destroyed. However, the author is convinced that "he will be a friend of heaven, whatever the verdict", hinting that time will judge us all, and the names true heroes will remain not only in history, but also in the memory of people.

A. Pushkin about Napoleon. "Low truths", justice or mercy and love?

In the poem "Hero" by A. S. Pushkin there are the following lines:

He pleases idly! - No!
The darkness of low truths is dearer to me
The deceit that elevates us...
Leave a hero a heart! What
Will he be without it? Tyrant...

1. It would seem that the poet curses the “light of truth” and “truths”, albeit “low”, prefers “elevating”, but still “deception”, is there some kind of blasphemy, reprehensibility, incorrectness in this?
great poet Christian is absolutely right.

The darkness of low truths: accusations, gossip, gossip, condemnation, contempt and ridicule by the “light” of people who have committed something “indecent” from the point of view of high society, is deeply disgusting to the poet. Deprivation of the ridiculed by society, humiliated person even a hypothetical possibility for a noble sublime impulse, deed, A.S. Pushkin considers low and insulting. He himself more than once encountered hostile coldness, ridicule and sarcasm of the "high society" on a variety of occasions. And, perhaps, this, in the end, was the cause of the death of the Great Poet, rejected, ridiculed and unfairly condemned by "high society" for protecting his honor and dignity.

The poet, with his sublime, sympathetic soul, feels that this is wrong, un-Christian. A.S. Pushkin prefers to see the best in a person, even if he has done nothing good. The poet wants to believe and believes that every person is capable of selflessness, love, mercy, let society call such a belief a “deceit”, but this is an “elevating deceit”. He calls denunciation, condemnation in sins “low truths”, “the deceit that elevates us” is dearer to him, that is, he wants to see and sees in a person his dignity, albeit not manifested. He wants to elevate a person, and not to destroy and belittle him with reproaches and denunciations.

Let us remember: the Lord GOD, knowing the universal sinfulness of people, admonishes and punishes us as disobedient children, but also tells us: “you are gods”, “Be holy as I am Holy”.
"...there is no man who does not sin" (1 Kings 8:46)
"I said: you are gods, and the sons of the Most High are all of you" (Ps. 81: 6)
"...be holy, for holy am I, the Lord your God." (Lev 11:44)

It would seem, well, what kind of "gods" are we, we are feeble sinners mired in the passions and temptations of this age? But GOD knows that HE laid in us HIS Image - the Divine Seed, and we can and must, in spite of everything, become holy, perfect, Gods.
GOD elevates man, elevates him, restores his self-respect and dignity.

CHRIST, when the Pharisees were about to kill the harlot by throwing stones at her, said: “I do not condemn you; go and sin no more” (John 8:11).
The mercy of God is higher and stronger than God's justice. This is how people should be.

2. In this poetic dialogue about Napoleon, A.S. Pushkin admires not the greatness of the commander, not the heroic battles and victories, nor high position in society and his fame, but only one fact of his biography - one day Napoleon visited a plague barracks and, encouraging dying soldiers, shook hands with terminally ill people, risking his life. And by this the Emperor, undoubtedly, showed a bold and merciful heart.

Odrov I see a long line,
Lies on every living corpse,
Branded with a powerful plague,
The queen of diseases ... he,
Surrounded by unsavory death,
Frowning walks between the beds
And coldly shakes hands with the plague
And in a dying mind
Gives birth to cheerfulness... Heaven
I swear: who by his life
Played before the gloomy disease,
To cheer up the faded gaze,
I swear he will be a friend to the sky
Whatever the verdict
Land of the blind...

It is not the reckless courage of Napoleon that delights the poet, but the desire of the illustrious commander to “encourage the fading gaze” of terminally ill people. Pushkin is convinced that for this he “will be a friend to heaven”, no matter what the earthly court would sentence him to. Of course, for the millions of lives lost on the battlefield, the dictator and commander must pay, and it is unlikely that he will escape hell. But, who knows, perhaps these torments will not be eternal, and he, like a robber on the Cross, will be pardoned for this small good deed. Good deeds don't burn in hell!

Let us remember the words of Christ: “Then the king will say to those who right side him: come, blessed of my father, inherit the kingdom prepared for you from the foundation of the world: for I was hungry, and you gave me food; thirsty, and you gave me drink; was a wanderer, and you accepted me; was naked and you clothed me; was sick and you visited me; I was in prison, and you came to me." (Matthew 25:34-36)

When great commander was at the height of his glory, elite"idolized, praised Napoleon and bowed before him, but when he suffered a crushing and well-deserved defeat from Russian soldiers," high society"mercilessly, with gloating and slandering, overthrew him from the pedestal of adoration. At the same time, a fake appeared that, supposedly, the case in the plague barracks was fictitious. , really former worthy deed.

A friend in a verse points out to the poet the alleged absence of a fact that he admired: “The poet's dreams - The strict historian drives you away! And where is the charm of the world! But Pushkin does not believe and does not want such "truth" and "low truths", he exclaims:

May the world of truth be cursed,
When mediocrity is cold
Envious, to the temptation of the greedy,
He pleases idly! - No!
The darkness of low truths is dearer to me
The deceit that elevates us...
Leave a hero a heart! What
Will he be without it? Tyrant...

"Leave a hero a heart!" To deprive the hero of his heart, of mercy, means to admit that he is an insensitive tyrant. Pushkin does not want to believe it! The fate of a tyrant is terrible, a terrible eternal punishment awaits him. The poet does not want this to anyone. And his feelings do not deceive, there were moments of mercy and the fierce battles and power of Emperor Napoleon.
But even if A. Pushkin shows mercy to such a villain, he tries all the more to see the good in other people. But life often convinced him of the opposite, and then, in a fit of a hot heart, words of anger, indignation, indignation and despair flew from his lips.

3. Nevertheless, the Poet always called for "mercy for the fallen" and wished for their justification before people and GOD! He writes: “The darkness of low truths is dearer to me than the uplifting deceit...” And he is Christianly right!

Let us remember the Gospel - “Judge not, lest you be judged, for by what judgment you judge, you will be judged; and with what measure you use, it will be measured to you.” (Mt.7, 1-2) “Do not slander your brother, even if you see him transgressing all the commandments. Otherwise, you yourself will fall into the hands of your enemies ”(Anthony the Great).

Mercy is greater than justice! Love does not require justice and retribution; it wants the justification of neighbors, and not their denunciation and condemnation. It is the highest Truth, For CHRIST-GOD is the Way, Life, Truth and Love.

The Christian GOD is the GOD of Love, and “Love is long-suffering, merciful, love does not envy, love does not exalt itself, is not proud, does not behave violently, does not seek its own, is not irritated, does not think evil, does not rejoice in iniquity, but rejoices in the truth; covers everything, believes everything, hopes everything, endures everything. Love never ceases, although prophecy will cease, and tongues will be silent, and knowledge will be abolished. (Cor.13, 4-8)
“God is love, and he who abides in love abides in God, and God in him” (1 John 4:16)

The great poet felt, felt, knew love, lived it and remained in love, and GOD was in him.

ALEXEY MASHEVSKY

"US UPGRADING DECEIT"

"The darkness of low truths is dearer to me / The deceit that elevates us," Pushkin wrote in 1830. The phrase is cryptic. Its meaning is all the more elusive, because one should not, in fact, assume that the poet is a hypocrite hiding from an uncomfortable truth behind a screen of assenting untruth. Although it is often understood that way. Moreover, such self-soothing, to put it mildly, slyness has become almost feature national mentality when frightening signs of domestic and moral squalor are hidden under the cover of reasoning about the greatness of the Russian spirit. The uplifting deceit, which proclaimed the possibility of making everyone well-fed and rich without sacrifices and decisive market reforms, turns out to be dearer to us than the low truth of the uniform economic laws that operate throughout the world. Usually in this case they like to refer to the mysterious Russian specificity, which, in my opinion, consists only in the fact that we, like no one else, are firmly bogged down in our problems. Pushkin, however, did not write about that at all.

This phrase, which appeared in the poem "Hero", is all the more strange because it was precisely by the end of the 20s and the beginning of the 30s that Pushkin came to a realistic method of depicting life, moreover, he himself recognizes himself as a "poet of reality" (he will define in a note in 1830 in the almanac "Dennitsa"). Realism, on the other hand, opposed previous styles precisely by the fact that it was looking for values ​​in life itself, trying to extract evaluation criteria from historically determined circumstances. Any ideal scheme now it was not imposed on the world (as in romanticism), but was checked for compliance with the objective course of things. Thus, truth, no matter how inconvenient it may seem, became the writer's God. And this truth was that a person is determined by the social environment, his age horizon, cultural ties, and finally, physiological needs. opened the whole world complex psychological intersections of ideal attitudes and real everyday motives. Life suddenly became a huge laboratory with many objects whose properties were not predetermined and were subject to research. It was in this situation that the poem "Hero" was written.

It is dedicated to Napoleon, a man for Pushkin in many respects symbolic, the attitude towards which has changed over the years, but has never been indifferent. The epigraph is characteristic: "What is truth?". The poem is built as a dialogue of a certain Friend with the Poet. The latter is asked the question, why is the image of Napoleon so attractive, what is the glory of the conqueror of Europe, the attractive force of his personality? It suddenly turns out that for the Poet it is not the military genius of Bonaparte, not his audacity of stealing the royal scepters and crowns, not even his tragic fate a prisoner on a deserted island. This is all the subject of boring romantic speculation. Pushkin is concerned about something else:

Odrov I see a long line,
Lies on every living corpse,
Branded with a powerful plague,
The queen of diseases ... he,
Surrounded by unsavory death,
Frowning walks between the beds
And coldly shakes hands with the plague
And in a dying mind
Gives vigor...

Consequently, Napoleon is fascinated by his human fearlessness in the face of non-existence, in which, however, the main thing is not proud personal courage, but some kind of high ability in solidarity with others to resist death. Something like a conspiracy against the inhuman nothingness, embodied in the plague.

And now the sobering voice of the Friend sounds: according to the testimony of the "Memoirs", the author of which was the journalist Wilmar, Napoleon did not touch the plague. This means that reality refutes our lofty ideas about heroism, about human dignity. But the poet does not want to agree:

May the light of truth be cursed, When mediocrity is cold,
Envious, to the temptation of the greedy,
He pleases idly! - No!
The darkness of low truths is dearer to me
The deceit that elevates us...
Leave a hero a heart! What
Will he be without it? Tyrant...

The thing is that Pushkin was not only the discoverer of the realistic method, he was also the first to understand the threat lurking in such a purely "real" view of the world. A threat that could be called the Machiavellian syndrome. After all, the famous Florentine thinker wanted only one thing: to show that the actions of a politician should be based on true reality, in which there is no place for our moral principles and ideas of justice. It is interesting that some of Pushkin's poems - "To the Slanderers of Russia", "The Borodino Anniversary", in which the massacre of rebellious Poland is seen as an event arising from historical and political realities, bear the stamp of some Machiavellianism.

The new method, which gravitated towards "objective reality", willingly or unwittingly left the writer without a firm ethical ground (on which, for example, classicism stood unshakably). A person turned out to be deprived of true freedom and completely determined by circumstances, and most importantly, with a scrupulous examination of modernity or a historical perspective, a victorious action was nowhere traced. moral laws. It turned out that if we approach the world as a laboratory table on which certain objects are laid out, then the existence of such important things for our spiritual essence as conscience, honor, faith, love, heroism, justice is not confirmed. It is not confirmed in the same way as, for example, the presence of a table or a chair on which I can sit is confirmed. I can get up, get distracted, go for a walk, come back - and find it again in the same place. There is definitely a chair, its existence is automatic and independent of me. But if now in the same way we try to "catch" something related to the realm of the spirit - for example, heroism - we will be disappointed. It is impossible, having found repentance, love or faith in your soul, to go for a walk, and when you return, you will find them, as it were, "standing still." They are only there as long as I keep them. I love only insofar as I make a spiritual effort to love.

Directly or indirectly, realism assumes the world exists as an object, independent of the subject observing it. Something is being analyzed that already exists in itself, as if automatically renewing itself in time. These are natural, social processes that develop according to their own laws, or "low truths", as Pushkin says.

But in this way one can never testify to the presence in the world of something that does not exist independently of the observer himself, the person himself. Because conscience, goodness, heroism are concepts that acquire their meaning only in the human (and not just human, but personal) dimension. They exist only as long as there is a subject holding them, reproducing them. From a natural or social process, heroism is only "elevating deceit". But it is no coincidence that Pushkin emphasizes the words dearer to me (not to us - but this phrase is often quoted in this form). Because honesty, let's say, does not exist in this world at all, not with someone there, but only when I (namely, I) act honestly myself.

The meaning of Pushkin's phrase is not that a person will always prefer a sweet illusion to bitter truth, but that spiritual truth does not exist by itself and is born only by my uplifting effort within a certain kind of deception. Deception, from the point of view of a detached observer who, in order to believe in heroism and love, first requires proof of their presence from others and only then turns to himself. No, that will never work. The only thing reliable remedy to prove the existence of good in this world is to immediately start creating it yourself.

This problem, which boils down to the fact that any truth paradoxically opens up in a special kind of illusion, worried Pushkin all the time. After all, the main thing here, as we have already understood, is the state of nesting of the soul. But this is a matter of love, faith, understanding. Here you can find a lot of unexpected, reading, for example, "Eugene Onegin".

Let us pay attention to a strange circumstance: the beloved heroine of the poet Tatyana Larina falls in love with Onegin in a completely "literary" way. Initially, he was not for her a real man- a St. Petersburg dandy bored in the village, - or either Grandison, or Lovlas. Tatyana's feeling is genuine, but it is born in the illusory perception of the hero, however, then, precisely because of its authenticity, it turns out to be able to discern a real person in Onegin.

Even more interesting is the metamorphosis that happened to Eugene. Why does "the same Tatyana" leave him indifferent in the rural wilderness and drive him crazy in a secular living room? Because for the second time a completely different image appears in front of him (by the way, an illusory one, which the heroine herself speaks about, admitting that she yearns for simplicity and naturalness former life in the village, which is alien to the brilliant secular tinsel). The paradox lies in the fact that Onegin is a smart and honest person, moreover, he, of course, perfectly remembers the former village Tatiana, to whom he quite casually and truthfully explained that he did not love her. But now ... But now that his former honesty, arising from knowing himself, his habits, etc. and so on. (that is, from the "darkness of low truths"), suddenly turns out to be nothing more than blindness (and, in essence, a lie) in the face of the "elevating deception" of the feeling that has come. The feelings in which he invested, and immediately things that were absolutely impossible from the point of view of his nature (after all, he remained the same, still “not created for bliss” and “not worthy of the perfections” of the woman he loved), became desirable and possible. What are these things? - Love, care, self-sacrifice, pangs of conscience. - Why? - Because they do not exist and did not exist on their own, and now they have become a reality, supported by the effort of his soul, from contact with a familiar, unfamiliar, beautiful phantom.

This theme of divided, as it were, untruth, which can only become the basis of a feeling that turns an illusion into reality, is very significant for Pushkin. We always first experience sympathy, attraction, first we fall in love, and then we recognize a person. Feeling does not arise outside this field of "elevating deception", and then it is only required by the efforts of the soul to make it true. But here is a catastrophe, because only the joint efforts of two can make the illusion true. Onegin, during the first explanation with Tatyana, clearly refuses to play the role intended for him for quite honest reasons (which, as it will become clear later, will turn out to be just stupidity, blindness). Not accidentally born from the monologue of the hero lyrical digression leads Pushkin to the formulation of the tragic question:

Whom to love? Whom to believe?
Who will not change us one?
Who measures all deeds, all speeches
Helpfully on our arshin?

That is, who will support the illusion in solidarity with us, who will lead it to the truth? Family, friends, lovers? No! Everyone has their own reasons, their own seductions.

The complete hopelessness of such a situation, its torment (not excluding, however, light irony over his feelings) is expressed with particular clarity by Pushkin in the poem "Confession", addressed to Alexandra Ivanovna Osipova:

Alina! take pity on me.
I dare not demand love:
Maybe for my sins
My angel, I'm not worthy of love!
But pretend! This look
Everything can express so wonderfully!
Oh, it's not hard to deceive me!..
I'm glad to be deceived!

It is interesting that if we compare Onegin's letter and Tatyana's letter, it turns out that the heroine explains her feelings (albeit sincere feelings) is quite literary, even romantic (you can see almost direct borrowings from " New Eloise"Rousseau). Although Onegin in the message embellishes his former attitude towards Tatiana, although he breaks into exclamations of offended pride, he does not think according to a literary template. And it is amazing that Pushkin's sympathies are not on the side of the "realist" Onegin (although the poet himself writes realistic novel and makes fun of elegiac and romantic clichés, ironically, in particular, of Lensky). Pushkin clearly prefers the "literary" but sincere Tatyana. What's the matter? Apparently, in the fact that creating his novel - not a text, but, as it were, "life itself", - the poet remembered that truth (love, understanding, etc.) can only be born in the spirit, the pure sphere of which is not everyday everyday existence, but art. Therefore, for separation, for love, for happiness, a "magic crystal" of illusion is required, which we will make true with the power of our soul. Onegin at one time was afraid to invest, preferred to dwell on the line of ascertaining the true state of affairs (and this true position is true only in the alignment of his expectations, his social orientation, within which love for a village girl is not visible) - and he was mistaken, and was punished.

encyclopedic Dictionary winged words and expressions Serov Vadim Vasilievich

The darkness of low truths is dearer to me / The deceit that elevates us

The darkness of low truths is dearer to me / The deceit that elevates us

From the poem "Hero" (1830) by L. S. Pushkin(1799-1837):

The darkness of low truths is dearer to me

The deceit that elevates us...

Leave a hero a heart!

What will he be without him? Tyrant...