Good in art. Good and Evil in Literature

Gorshkova Elena Pavlovna

Download:

Preview:

Good and evil in the works of Russian literature

Scientific work

Completed by: Gorshkova Elena Pavlovna

11th grade student A of school No. 28

Checked by: Sabaeva Olga Nikolaevna

Russian language teacher and

literature school number 28

Nizhnekamsk, 2012

1. Introduction 3

2. "Life of Boris and Gleb" 4

3. A.S. Pushkin "Eugene Onegin" 5

4. M.Yu. Lermontov "Demon" 6

5. F.M. Dostoevsky "The Brothers Karamazov" and "Crime and Punishment" 7

6. A.N. Ostrovsky "Thunderstorm" 10

7. M.A. Bulgakov "White Guard" and "Master and Margarita" 12

8. Conclusion 14

9. List of used literature 15

1. Introduction

My work is about good and evil. The problem of good and evil is an eternal problem that has worried and will worry humanity. When fairy tales are read to us in childhood, in the end, good almost always wins in them, and the fairy tale ends with the phrase: "And they all lived happily ever after ...". We grow, and over time it becomes clear that this is not always the case. However, it does not happen that a person is absolutely pure in soul, without a single flaw. In each of us there are shortcomings, and there are many of them. But that doesn't mean we're evil. We have a lot of good qualities. So the theme of good and evil arises already in ancient Russian literature. As they say in the “Teachings of Vladimir Monomakh”: “... Think, my children, how merciful and merciful God is to us. We are sinful and mortal people, and yet, if someone harms us, we are ready, it seems, to pin him right there and take revenge; and the Lord to us, the Lord of life (life) and death, bears with us our sins, although they exceed our heads, and throughout our life, like a father who loves his child, and punishes, and again draws us to Himself. He showed us how to get rid of the enemy and defeat him - with three virtues: repentance, tears and alms ... ".

"Instruction" is not only a literary work, but also important monument social thought. Vladimir Monomakh, one of the most authoritative princes of Kyiv, is trying to convince his contemporaries of the perniciousness of internecine strife - Rus', weakened by internal hostility, will not be able to actively resist external enemies.

In my work, I want to trace how this problem has changed in different authors V different times. Of course, I will dwell in more detail only on individual works.

2. "The Life of Boris and Gleb"

We meet a pronounced opposition of good and evil in the work ancient Russian literature"The Life and Death of Boris and Gleb" feathered Nestor, monk Kievo-Pechersky monastery. The historical basis of events is as follows. Dies in 1015 old prince Vladimir, who wanted to appoint his son Boris, who was not in Kyiv at that time, as the heir. Boris's brother Svyatopolk, plotting to seize the throne, orders to kill Boris and him. younger brother Gleb. Near their bodies, abandoned in the steppe, miracles begin to happen. After the victory of Yaroslav the Wise over Svyatopolk, the bodies were reburied and the brothers were proclaimed saints.

Svyatopolk thinks and acts at the instigation of the devil. "Historiographical" introduction to life corresponds to ideas about the unity of the world historical process: the events that took place in Rus' are only a special case of the eternal struggle between God and the devil - good and evil.

"The Life of Boris and Gleb" - a story about the martyrdom of the saints. The main theme determined artistic structure such a work, the opposition of good and evil, martyr and tormentors, dictated a special tension and "poster" directness of the culminating scene of the murder: it should be long and moralizing.

A.S. Pushkin looked at the problem of good and evil in his own way in the novel “Eugene Onegin”.

3. A.S. Pushkin "Eugene Onegin"

The poet does not divide his characters into positive and negative ones. He gives each of the characters several conflicting assessments, forcing them to look at the characters from several points of view. Pushkin wanted to achieve maximum lifelikeness.

The tragedy of Onegin lies in the fact that he rejected Tatyana's love, fearing to lose his freedom, and could not break with the world, realizing its insignificance. In a depressed state of mind, Onegin left the village and "began wandering." The hero, who returned from a journey, does not look like the former Onegin. He will no longer be able, as before, to go through life, completely ignoring the feelings and experiences of the people he encountered, and think only about himself. He has become much more serious, more attentive to others, now he is able to strong feelings that completely captivates him and shakes his soul. And then fate again brings him to Tatyana. But Tatyana refuses him, because she was able to see that selfishness, that selfishness that lay at the basis of his feelings for her .. In Tatyana, offended feelings speak: it was her turn to reprimand Onegin for not being able to see all the depth in her in time her soul.

In Onegin's soul, there is a struggle between good and evil, but, in the end, good wins. ABOUT future fate We don't know the hero. But perhaps he would have become the Decembrists, to which the whole logic of the development of character, which had changed under the influence of a new circle of life impressions, led.

4.M.Yu. Lermontov "Demon"

The theme runs through all the work of the poet, but I want to dwell only on this work, because. in it the problem of good and evil is considered very sharply. The demon, the personification of evil, loves the earthly woman Tamara and is ready to be reborn for good for her sake, but Tamara, by her nature, is not able to respond to his love. The earthly world and the world of spirits cannot converge, the girl dies from one kiss of the Demon, and his passion remains unquenched.

At the beginning of the poem, the Demon is evil, but by the end it becomes clear that this evil can be eradicated. Tamara initially represents good, but she causes suffering to the Demon, since she cannot answer his love, which means that for him she becomes evil.

5.F.M. Dostoevsky "The Brothers Karamazov"

The history of the Karamazovs is not just a family chronicle, but a typified and generalized image of contemporary intellectual Russia. This is an epic work about the past, present and future of Russia. In terms of genre, this is a complex work. It is a fusion of "life" and "novel", philosophical "poems" and "teachings", confessions, ideological disputes and judicial speeches. The main problem is the philosophy and psychology of "crime and punishment", the struggle between "God" and "devil" in the souls of people.

Dostoevsky formulated the main idea of ​​the novel "The Brothers Karamazov" in the epigraph "Truly, truly, I say to you: if a grain of wheat, falling into the ground, does not die, it will bear much fruit" (Gospel of John). This is the thought of the renewal that inevitably takes place in nature and in life, which is invariably accompanied by the dying of the old. The breadth, tragedy, and irresistibility of the process of renewing life are explored by Dostoevsky in all their depth and complexity. The thirst for overcoming the ugly and ugly in consciousness and actions, the hope for a moral rebirth and familiarization with a pure, righteous life overwhelm all the heroes of the novel. Hence the "anguish", the fall, the frenzy of the heroes, their despair.

At the center of this novel is the figure of a young commoner, Rodion Raskolnikov, who succumbed to new ideas, new theories, circulating in society. Raskolnikov is a thinking man. He creates a theory in which he tries not only to explain the world, but also to develop his own morality. He is convinced that humanity is divided into two categories: one - "they have the right", and others - "trembling creatures" that serve as "material" for history. The schismatics came to this theory as a result of observations of contemporary life, in which everything is allowed to the minority, and nothing to the majority. The division of people into two categories inevitably raises in Raskolnikov the question of what type he himself belongs to. And to find this out, he decides to terrible experiment, outlines an old woman as a sacrifice - a pawnbroker who, in his opinion, brings only harm, and therefore deserves death. The action of the novel is built as a refutation of Raskolnikov's theory and his subsequent recovery. By killing the old woman, Raskolnikov placed himself outside society, including even his beloved mother and sister. The feeling of cut off, loneliness becomes a terrible punishment for the criminal. Raskolnikov is convinced that he was mistaken in his hypothesis. He experiences the anguish and doubts of the "ordinary" criminal. At the end of the novel, Raskolnikov takes the Gospel in his hands - this symbolizes the hero's spiritual turning point, the victory of the good in the hero's soul over his pride, which gives rise to evil.

Raskolnikov, it seems to me, is generally a very controversial person. In many episodes modern man it is difficult to understand him: many of his statements are refuted by each other. Raskolnikov's mistake is that he did not see in his idea the crime itself, the evil that he committed.

Raskolnikov's condition is characterized by the author with such words as "gloomy", "depressed", "indecisive". I think this shows the incompatibility of Raskolnikov's theory with life. Although he is convinced that he is right, this conviction is something not very sure. If Raskolnikov was right, then Dostoevsky would describe the events and his feelings not in gloomy yellow tones, but in bright ones, but they appear only in the epilogue. He was wrong in taking on the role of God, having the courage to decide for Him who should live and who should die.

Raskolnikov constantly oscillates between faith and unbelief, good and evil, and Dostoevsky fails to convince the reader even in the epilogue that the gospel truth has become Raskolnikov's truth.

Thus, Raskolnikov’s own doubts, internal struggles, disputes with himself, which Dostoevsky constantly leads, were reflected in Raskolnikov’s searches, mental anguish and dreams.

6. A.N. Ostrovsky "Thunderstorm"

A.N. Ostrovsky in his work "Thunderstorm" also touches on the theme of good and evil.

In The Thunderstorm, according to the critic, “the mutual relations of tyranny and voicelessness are brought to the most tragic consequences. Katerina Dobrolyubov considers a force that can withstand the bone old world, new force, brought up by this kingdom and its amazing foundation.

The play Thunderstorm contrasts two strong and solid characters of Katerina Kabanova, a merchant's wife, and her mother-in-law Marfa Kabanova, who has long been nicknamed Kabanikha.

The main difference between Katerina and Kabanikha, the difference that separates them into different poles, is that following the traditions of antiquity for Katerina is a spiritual need, and for Kabanikha it is an attempt to find the necessary and only support in anticipation of the collapse of the patriarchal world. She does not think about the essence of the order that she protects, she emasculated from it the meaning, content, leaving only the form, thereby turning it into a dogma. beautiful essence ancient traditions and customs she turned into a meaningless rite, which made them unnatural. It can be said that the Kabanikha in The Thunderstorm (as well as the Wild One) personifies a phenomenon inherent in the crisis state of the patriarchal way of life, and not inherent in it initially. The deadening effect of boar and wild on living life manifests itself with special obviousness precisely when life forms are deprived of their former content and are already preserved as museum relics. Katerina, on the other hand, represents the best qualities of patriarchal life in their pristine purity.

Thus, Katerina belongs to the patriarchal world - all other characters in it. The artistic purpose of the latter is to describe the reasons for the doomedness of the patriarchal world as fully and multi-structured as possible. Thus, Varvara learned to deceive and seize the opportunity; she, like Kabanikha, follows the principle: “do whatever you want, if only it was sewn and covered.” It turns out that Katerina in this drama is good, and the rest of the characters are representatives of evil.

7.M.A. Bulgakov "The White Guard"

The novel tells about the events of 1918-1919, when Kyiv was abandoned by the German troops, who surrendered the city to the Petliurites. Officers of the former tsarist army were at the mercy of the enemy.

In the center of the story is the fate of one such officer's family. For the Turbins, a sister and two brothers, the fundamental concept is honor, which they understand as service to the fatherland. But in twists and turns civil war the fatherland ceased to exist, and the usual landmarks disappeared. Turbines are trying to find a place for themselves in the world that is changing before our eyes, to preserve their humanity, the goodness of the soul, not to become embittered. And the heroes succeed.

The novel appeals to Higher powers who are supposed to save people in a time of trouble. Alexei Turbin has a dream in which both the Whites and the Reds go to heaven (Paradise), because both are loved by God. So, in the end, good must win.

The devil, Woland, comes to Moscow with a revision. He watches the Moscow philistines and passes sentence on them. The culmination of the novel is Woland's ball, after which he learns the history of the Master. Woland takes the Master under his protection.

After reading a novel about himself, Yeshua (in the novel he is a representative of the forces of Light) decides that the Master, the creator of the novel, is worthy of Peace. The master and his beloved are dying, and Woland accompanies them to the place where they now have to live. This is a pleasing house, the very embodiment of an idyll. So a person who is tired of the battles of life gets what he aspired to with his soul. Bulgakov hints that in addition to the posthumous state, defined as "Peace", there is another higher state - "Light", but the Master is not worthy of Light. Researchers are still arguing why the Master is denied the Light. In this sense, the statement of I. Zolotussky is interesting: “It is the Master himself who punishes himself for the fact that love has left his soul. The one who leaves the house or whom love leaves does not deserve the Light ... Even Woland is lost in front of this tragedy of fatigue, the tragedy of the desire to leave the world, leave life ”

Bulgakov's novel about the eternal struggle between good and evil. This is a work dedicated not to fate certain person, families or even groups of people somehow connected with each other - he considers the fate of all mankind in his historical development. The time interval of almost two millennia, separating the action of the novel about Jesus and Pilate and the novel about the Master, only emphasizes that the problems of good and evil, the freedom of the human spirit, its relationship with society are eternal, enduring problems that are relevant for a person of any era.

Bulgakov's Pilate is not at all shown as a classic villain. The procurator does not want the evil of Yeshua, his cowardice led to cruelty and social injustice. It is fear that makes good, intelligent and brave people a blind weapon of evil will. Cowardice is an extreme expression of inner subordination, lack of freedom of spirit, dependence of a person. It is especially dangerous also because, once reconciled to it, a person is no longer able to get rid of it. Thus, the powerful procurator turns into a miserable, weak-willed creature. On the other hand, the vagabond philosopher is strong in his naive faith in the good, which neither the fear of punishment nor the spectacle of general injustice can take away from him. In the image of Yeshua, Bulgakov embodied the idea of ​​goodness and unchanging faith. Despite everything, Yeshua continues to believe that evil, bad people not in the world. He dies on the cross with this faith.

The clash of opposing forces is most vividly presented at the end of A.N. Bulgakov's novel The Master and Margarita, when Woland and his retinue leave Moscow. What do we see? "Light" and "darkness" are on the same level. Woland does not rule the world, but Yeshua does not rule the world either.

8.Conclusion

What is good and what is evil on earth? As you know, two opposing forces cannot but enter into a struggle with each other, therefore the struggle between them is eternal. As long as man exists on earth, there will be good and evil. Through evil we understand what good is. And good, in turn, reveals evil, illuminating the path to truth for a person. There will always be a struggle between good and evil.

Thus, I came to the conclusion that the forces of good and evil in the world of literature are equal in rights. They exist in the world side by side, constantly opposing, arguing with each other. And their struggle is eternal, because there is no person on Earth who has never committed a sin in his life, and there is no such person who has completely lost the ability to do good.

9. List of used literature

1. S.F. Ivanova "Introduction to the temple of the word." Ed. 3rd, 2006

2. Large school encyclopedia, volume 2. 2003

3. Bulgakov M.A., plays, novels. Comp., intro. and note. V.M.Akimov. True, 1991

4. Dostoevsky F.M. "Crime and Punishment": Roman - M .: Olympus; TKO AST, 1996

Text from the exam

(1) Good and evil will give birth to actions specific to the respective cases. (2) Good brings pleasant experiences to neighbors, while evil, on the contrary, wants suffering for them. (3) Do you feel? (4) Good wants to save someone from suffering, and evil wants to protect from pleasure. (5) Good rejoices in another's happiness, evil in another's suffering. (6) Good suffers from the suffering of others, and evil suffers from the happiness of others. (7) Good is ashamed of its impulses, and evil of its own. (8) Therefore, good disguises itself as a small evil, and evil disguises itself as a great good. (9) How do you say it happens? (10) How is this goodness disguised? (11) Didn't you notice? ..

(12) It happens every day, every day! (13) Kindness generously and shyly tries to hide its good motives, reduces them, disguises them as morally negative ones. (14) Or under neutrals. (15) "No thanks, it cost me nothing." (16) "This thing took up extra space, I did not know where to put it." (17) “Make no mistake, I'm not so sentimental, I'm terribly greedy, stingy, and it happened by accident, whim suddenly rolled. (18) "Take it quickly, before I change my mind." (19) It is painful for good to hear when they thank him. (20) But evil ... (21) This comrade willingly accepts gratitude for his good deeds, even for non-existent ones, and loves to be rewarded loudly and in front of witnesses.

(22) Good is careless, acts without reasoning, but evil is a great professor of morality. (23) And he necessarily gives a good justification for his dirty tricks.

(24) Aren't you surprised by the harmony and orderliness of these manifestations? (25) How blind people are! (26) However, it is difficult to figure out where is light and where is dark. (27) Light courageously says: “Yes, what a light I am, I have a lot of dark spots.” (28) And the dark cries out: “I am all of silver and sunlight, but who can suspect a flaw in me!” (29) 3lu it is impossible to behave otherwise. (30) As soon as he says: “Here I also have dark spots, the critics will be delighted and will speak. (31) No, you can't! (32) That it is good to show off its virtues and suppress people with its nobility, that it is evil to talk about its dirty tricks - neither one nor the other is unthinkable.

(33) Is a person capable of resisting evil, defeating it, affirming good, or, doomed to defeat, must he retreat, squeeze his impotence?

(34) There is no limit to the improvement of the world, man, therefore, evil can be limited, but finally defeated ... (35) Hardly. (36) But as long as a person lives, he will strive for good and to curb evil.

(according to V. Dudintsev)

Introduction

Good and evil are two extremes opposed to each other. There is enough of both in the world and it is rather difficult to determine what we are facing at any given moment. Kindness is grace, it is self-sacrifice, it is the ability to live correctly, without demanding anything in return. Evil is a lie, a pretense, a desire for one's own benefit by any means.

Problem

The problem of the collision of good and evil is raised in his text by V. Dudintsev. Reflecting on these two opposite categories, he asks himself whether a person is capable of resisting evil, embarking on the path of good, or is his fate powerless to kneel before evil?

A comment

The author reflects on the fact that good and evil give rise to actions corresponding to a particular situation. Good sows pleasant feelings, moods and experiences, while evil, on the contrary, causes suffering to people. Good protects from suffering, and evil from happiness. Good is saddened by the misfortunes of others, and evil oppresses the joy of others.

The author is also sure that good and evil are equally ashamed of their motives. Therefore, they disguise them: good presents their motives as accidental, negative or neutral, and evil exposes them with generosity and nobility. Dobro says: "It was not difficult for me." And evil gladly accepts gratitude for its deeds.

Good acts spontaneously, not caring about the consequences and benefits, while evil is prudent and cold-blooded, convincing everyone of the goodness of its motives.

It is often difficult for people to figure out where is actually good and where is evil. After all, goodness slanders itself, convincing everyone that it is not without sin, not without dark spots. Evil, on the contrary, praises itself, convinces of its own innocence and perfection. Otherwise, neither one nor the other can do it. Otherwise, life will become too obvious and meaningless.

Author's position

V. Dudintsev is convinced that a person is constantly improving, as well as the world around him. Therefore, there is hope that evil can be limited in its power, but it is unlikely that it will be possible to finally win. However, as long as a person is alive, he will invariably strive for good and to overcome evil.

own position

I would like to say that the author is wrong, and sooner or later a person will completely defeat evil in his soul and in the world around him. But it is clear that this is not the case. Absolutely overcome evil will not work, because it is perfectly able to disguise itself, hide under the mask of goodness and best intentions. Such a delusion, first of all, prevents humanity from defeating everything dark in our world and building an ideal social order. A lot of people died in the fight against injustice, against evil, against darkness.

Argument #1

I recall the image of Danko from M. Gorky's story "Old Woman Izergil", who gave his life for the good of his people. In search of light, people wandered through the forest thickets for a long time, losing their way due to darkness. They were already discouraged and began to blame the one who led them - young and strong man named Danko.

To save the people, Danko tore out his burning heart and began to light the way for them. When the crowd left the thicket, Danko fell helplessly, and one cautious man trampled his heart with his foot.

This is how people paid young man for salvation, for the good that he did for them.

Argument #2

Another example that proves the ambiguity of people's behavior in the name of good, when evil disguises itself as good intentions, is Rodion Raskolnikov from F.M. Dostoevsky "Crime and Punishment".

The hero created a whole theory in which he considered all the points of helping those in need. But to achieve the idyll, he had to kill the old pawnbroker and her sick sister, who was carrying a child. As a result, his theory was debunked by him.

Conclusion

It is difficult to imagine a person who evaluates each of his actions from the standpoint of good or evil. More often we act as our inner self allows us. And each of our actions can be regarded in two ways - doing good for someone, we can hurt another person. But at the same time, I believe that most of us still strive more for goodness and justice.

Send your good work in the knowledge base is simple. Use the form below

Students, graduate students, young scientists who use the knowledge base in their studies and work will be very grateful to you.

Hosted at http://www.allbest.ru/

Plan

Introduction

1. Good and evil in the ethical space

2. Good and evil in the fairy tale "Cinderella" by Evgeny Schwartz

Conclusion

Bibliography

Introduction

Purpose of the work: to reveal the concepts of good and evil in domestic literature, explain how these qualities are interconnected, what they mean in ethics, and what place they occupy in literature.

The concepts of good and evil are closely related to such a science as ethics, but few people have thought about how much these qualities mean in life, and what they teach us in books. There is a common notion that good always triumphs over evil. It's nice to read a book or watch a movie when you realize that justice will prevail, the good will triumph over the bad, and the story will end with the usual happy ending. At the psychological level, we learn from domestic works to be good and honest people, alas, not everyone succeeds, but they give us hope for a bright and happy, for what is called good.

Ethics is one of the oldest theoretical disciplines, the object of study of which is morality. Ethics studies the history of the development of human morality, explores morality as a form public relations and consciousness, its role in society. Ethics reflects on what is good and what is evil, what is the purpose and meaning of human life, what kind of people we should be and how to live our only and pretty life correctly. short life. thinking man cannot do without thinking about these questions, and ethics, the theory of morality, will help him in this.

Good and evil are the most important concepts of ethics. Good is understood as what society in a given historical period considers moral, worthy of respect, imitation. We, people, invest in this concept everything that contributes to the improvement of life, the moral elevation of a person, justice, mercy, love for one's neighbor. When we say "kind" about a person, we mean that he is ready to help another person not for the sake of profit, but disinterestedly, out of conviction, out of moral duty. The creation of good is the meaning of life for every person. In all cases when a person has to make a responsible decision, he is guided by the main practical guideline - the value of good.

Everything that is opposite to good is evil. This is a violation of morality, it is immoral, reprehensible, inhumane. This concept generally expresses everything that deserves contempt and must be overcome by people, society, and an individual. Evil is where a person is humiliated, insulted. The concept of evil covers all negative phenomena: violence, deceit, rudeness, meanness, theft, betrayal, etc. Every day a person can face evil that has become commonplace, has become a habit - rudeness, rudeness, selfishness, indifference to suffering, someone else's pain, drunkenness, cunning, etc. Unfortunately, evil is very common and many-sided, and often insidious. It does not declare itself: "I am evil! I am immorality!" On the contrary, evil can hide behind the mask of good.

So, good and evil are the basic concepts of ethics. They serve as our guide in the vast moral world. moral man seeks to build its activities in such a way as to suppress evil and create good. Man is a moral being, he is called to live according to the laws of morality, which are comprehended in ethics, and not according to the laws of the jungle, where the strong is always right. The concepts of good and evil underlie the ethical assessment of human behavior. Considering any human act "good", "good", we give it a positive moral assessment, and considering it "evil", "bad" - negative

So it is with E. Schwartz. The theme of good and evil is widely disclosed in the fairy tale, one can say that the whole essence of the above is based on these two qualities. We observe ethical behavior two main characters. Stepmothers - supporters of evil and Cinderella - supporters of good.

Cinderella is a sweet, meek, modest, responsible, sincere, honest girl, always ready to help, who fulfilled all the whims of her stepmother because of Great love to the father. These qualities that we value so much in a person are good, it is worthy of respect, and the stepmother is a formidable, stern woman with a "poisonous" character, looking for benefits in everything, doing everything for herself, evil, cunning, envious, greedy. By her behavior, she shows us an immoral attitude, contempt for people, i.e. negative phenomena and evil.

In invented works, good always triumphs over evil, unfortunately in life this is not always the case, but as they say: "in a fairy tale of lies, but there is a hint in it ...".

All our actions, actions, morality evaluates from the point of view of humanism, determines whether it is good or bad, good or evil. If our actions are useful to people, contribute to the improvement of their lives - this is good, this is good. They do not contribute, they interfere - this is evil. The English philosopher I. Bentham formulated such a criterion of goodness: "The greatest happiness for the greatest number of people." They become good only when they lead an intensive moral life (do good). And the road to good will be mastered by the walking one.

1. Goodand evil in ethical space

Ethics (lthicb from thos - custom, disposition, character) is a set of principles and norms of behavior adopted in a given era and in a given social environment. The main subject of study of ethics is morality.

Morality is the norms and rules imposed on a person, the implementation of which is voluntary. Solonitsyna A.A. Professional ethics and etiquette. Publishing House Dalnevost. un-ta, 2005. Pp. 7

In the understanding of Aristotle, ethics is a special practical science of morality (virtue), the purpose of which is to teach a person how to become virtuous (and happy). Ethics should help a person realize the main goals of his life and solve the question of the possibility of educating virtuous citizens in the state.

Good is the highest moral and moral value, in relation to which, all other categories are secondary. Good: Source: http://ethicscenter.ru/dobro.html

Evil is the actions of a person or many people aimed at destroying or ignoring the moral principles accepted in society, causing harm to other people and oneself, it brings with it moral suffering and leads to the destruction of the individual.

Evil, as well as good, are the fundamental concepts of ethics. According to many religious doctrines, these two concepts stood at the origins of the creation of the world. Only evil is the turning side of good, a lesser part of it. In religion, good is the prerogative of God, his power in creating good is undeniable. On the contrary, evil is in the hands of the Devil (in translation, this means an adversary), who is weaker than God. All the religions of the world teach that evil will be done away with act of will God. All phenomena of this world go through the struggle between the categories of good and evil. Evil: Source: http://ethicscenter.ru/zlo.html

In a broad sense, good and evil denote positive and negative values ​​in general. Good and Evil are among the most general concepts moral consciousness, distinguishing between moral and immoral. Good is usually associated with the concept of the Good, which includes what is useful to people. Accordingly, that which is useless, no one needs or harmful is not a blessing. However, just as the good is not the benefit itself, but only that which brings benefit, so the evil is not the harm itself, but that which causes harm, leads to it.

Ethics is not interested in any, but only spiritual goods, which include such higher moral values like freedom, justice, happiness, love. In this series, Good is a special kind of good in the sphere of human behavior. In other words, the meaning of goodness as a quality of actions is how these actions are related to the good.

And then good is love, wisdom and talent.

"Let those who do not know this state, imagine from the experience of love in this world, what should be the meeting with the most beloved being" See: Ado P. Plotinus, or the simplicity of the look.

What is love? As beautiful as the object is, is that enough to explain our love for it?

"The soul can be attracted to objects very distant and much lower than it. If it feels strong love for them, it is not because they are what they are, but because an additional element joins them, descending from above."

If we love, it is because something inexplicable is combined with beauty: movement, life, brilliance, which make the object desirable and without which beauty remains cold and inert. See: Ado P. Plotinus, or simplicity of sight. The ancient philosopher-idealist Plotinus spoke.

If religious ethics considers Good and Evil, first of all, as the foundations of the moral behavior of the individual, then philosophical analysis of these categories is aimed rather at revealing their essence, origins and dialectics. The desire to understand the nature of good and evil, combining the efforts of different thinkers, gave rise to a rich classical philosophical and ethical heritage, in which the consideration of these concepts by F. Hegel stands out. From his point of view, the interconnected and mutually supporting concepts of good and evil are inseparable from the concept of individual will, independent individual choice, freedom and sanity. In the Phenomenology of Spirit, Hegel wrote: “Since good and evil stand before me, I can choose between them, I can decide on one or the other, I can accept both into my subjectivity. The nature of evil, therefore , is such that a person can want it, but it is not necessary to want it" See: Hegel G.W. F. Philosophy of law. Page 45.

Good is also realized by Hegel through the individual will: "... good is a substantial being for the subjective will, - it must make it its goal and accomplish it ... Good without subjective will is only a reality devoid of abstraction, and it should receive this reality only through the will of the subject, who must have an understanding of the good, make it his intention and implement it in his activity" See: Hegel G.W. F. Philosophy of law. Page 41. Hegel extends the concept of will not only to the area of ​​external realization, the area of ​​actions, but also to the internal area, the area of ​​thinking and intentions.

That's why important role he assigns self-consciousness, which acts as the source of self-creation human personality through free choice between good and evil. In Hegel, "self-consciousness has the possibility ... to put own peculiarity above the universal and realize it through actions - the ability to be evil. Thus, it is self-consciousness that plays the most important role in the formation of evil will, as well as good will.

Good is good only when it has in mind the good of the human race as such, that is, a good deed and thought are far from direct personal benefit and push the boundaries of any particular interest.

In contrast to good, evil is that which destroys the life and well-being of a person. Evil is always destruction, suppression, humiliation. Evil is destructive, it leads to disintegration, to the alienation of people from each other and from the life-giving sources of being, to death. Solonitsyna A.A. Professional ethics and etiquette. Publishing House Dalnevost. un-ta, 2005. P.8

Evil includes such qualities as envy, pride, revenge, arrogance, crime. Envy is one of the main components of evil. The feeling of envy spoils the personality and relationships of people, it arouses in a person the desire for the other to fail, misfortune, discredit himself in the eyes of others. Envy often pushes people to commit immoral acts. It is no coincidence that it is considered one of the most serious sins, for all other sins can be considered as a consequence or manifestation of envy. Arrogance is also evil, characterized by a disrespectful, contemptuous, arrogant attitude towards people. The opposite of arrogance is modesty and respect for people. One of the most terrible manifestations of evil is revenge. Sometimes it can be directed not only against the one who caused the initial evil, but also against his relatives and friends, - blood feud. Christian morality condemns revenge, opposing it with non-resistance to evil by violence.

If we associate good with life, prosperity and well-being for all people (and in the limit - for all living beings), then evil is that which destroys the life and well-being of a person. Evil is always destruction, suppression, humiliation. Evil is destructive, it leads to disintegration, to the alienation of people from each other and from the life-giving sources of being, to death.

Speaking about the empirical life of man, we must note that the evil that exists in the world can be divided into at least three types.

The first is physical or natural evil. These are all natural elemental forces that destroy our well-being: earthquakes and floods, hurricanes and volcanic eruptions, epidemics and ordinary diseases. Historically, natural evil does not depend on human will and consciousness, biological and geological processes occur in addition to human desires and actions. However, from ancient times there were teachings that claimed that it was negative human passions - anger, anger, hatred - that create special vibrations on the subtle levels of the universe, which provoke and cause natural disasters. Thus, the spiritual world of people turned out to be essentially connected with supposedly purely natural evil. A similar view found expression in religion, which has always said that physical misfortunes that suddenly fell on people are the result of God's wrath, because people have done so many outrages that punishment followed.

IN modern world many phenomena of natural evil are directly related to the large-scale activities of mankind, with the violation of the ecological balance. And yet, storms and tornadoes, downpours and droughts - above all, the action of objective elements - an inevitable evil and beyond our control.

The second type of objective evil is evil in social processes. The concept of evil: Retrieved from: http://bib.convdocs.org/v28791

True, it takes place with the participation of human consciousness, but still in many respects apart from it. Thus, social alienation, which finds expression in class hatred, violence, in heavy feelings of envy, contempt, is born from the objective process of the division of labor, which inevitably leads to private property and exploitation. In the same way, an objective confrontation of interests - the struggle for land, sources of raw materials - turns into aggression, wars, in which many people are drawn against their will. Social cataclysms erupt as spontaneously and uncontrollably as storms, and the heavy wheel of history ruthlessly drives through thousands and millions of destinies, breaking and maiming them. The resultant, arising from the interaction and collision of many wills, reveals itself in historical events as a blind and powerful force that cannot be tamed by individual effort, cannot be diverted from oneself. Being an exemplary moral, good, decent person, one can, by the will of fate, find himself in the epicenter of social evil, which is war, revolution, slavery, etc. The concept of evil: Source: http://bib.convdocs.org/v28791

The third kind of evil is evil, subjective in origin, actually moral evil. Of course, in reality, it does not always exist "in pure form", and yet we are obliged to talk about it. We call moral evil that evil that is committed with the direct participation of human inner world- his consciousness and will. This is evil that occurs and is done by the decision of the person himself, by his choice.

There are two varieties of such evil - hostility and licentiousness.

By hostility we include the desire for destruction, aggression, violence, anger, hatred, the desire for death, the suppression of others. This evil is active, energetic, seeking to destroy someone else's existence and well-being. It is directed outward. A hostile person consciously seeks to inflict harm, damage, suffering, humiliation on others.

Often, the trigger mechanism for active hostility is fear: those who have switched from defense to attack no longer experience this painful and humiliating feeling.

Debauchery - another kind of moral evil - combines such human vices: cowardice, cowardice, laziness, servility, inability to control one's inclinations, desires and passions. A dissolute person easily succumbs to temptations; it is not for nothing that Christianity claims that the devil takes possession of the soul in two ways - either by force or by seduction. Greed, gluttony, lust, an irrepressible passion for a variety of pleasures can be attributed to promiscuity. The concept of evil: Retrieved from: http://bib.convdocs.org/v28791

The licentious person does not observe the imperatives of benevolence towards others, because he is not able to give up his pleasures, no matter how gross, unhealthy and perverted. Egoism and bodily desires predominate in him and crowd out any active concern for others. He is weak to own desires He is their servant and slave. In fact, it is much easier to yield to one's desires than to resist them, and a licentious one indulges in his weaknesses with a light heart. A dissolute person is likened to an animal that does not know sociocultural restrictions and prohibitions, he is afraid and avoids effort, overcoming, strict discipline, seeks to avoid any discomfort, is not able to show patience. Such people easily become traitors and obsequious serfs, they are ready to sacrifice anyone and anything for the sake of their own convenience, satiety and well-being. The concept of evil: Retrieved from: http://bib.convdocs.org/v28791

In this world, everything pushes us to evil, and nothing pushes us to good, except freedom itself.

Freedom is the ability of a person to act in accordance with his interests and goals, to make a choice. People are not free to choose the objective conditions of their activity, but they have concrete and relative freedom when they retain the opportunity to choose the goals and means of achieving them sanctioned by the norms and values ​​of a given society. Solonitsyna A.A. Professional ethics and etiquette. Publishing House Dalnevost. un-ta, 2005. P.8

Friedrich Engels - German philosopher wrote: "The ideas of good and evil have changed so much from people to people, from century to century, that they often directly contradicted one another." This is what educated young people of the beginning of the last century argued about (Onegin and Lensky in the second chapter of "Eugene Onegin" by A.S. Pushkin). “Everything gave rise to disputes between them and led to reflection:

Tribes of past treaties, The fruits of science, good and evil, And age-old prejudices, And fatal secrets of the coffin, Fate and life in its turn, Everything was subjected to their judgment "See Pushkin A.S. Evgeny Onegin

These concepts are eternal and inseparable. In their imperative value content, good and evil are, as it were, two sides of the same coin. They are mutually determined and in this they are, as it were, equal. Good and evil are the principles of the same order of the world, which are in constant and irremovable single combat. Already in antiquity, the idea of ​​an irresistible connection between good and evil was deeply comprehended. An old Chinese parable tells of a young man who turned to the sage with a request to take him as his disciple in order to guide him on the path of truth. - Can you lie? - asked the sage. - Of course not! - answered the young man. - What about stealing? - No. - What about killing? - No - So go, - the teacher exclaimed, - and know all this. And when you know, don't do it! Parable: Source: http://znanija.com/task/1757765 What did the sage want to say with his strange advice? After all, it is not that one must plunge into evil and vice in order to gain true understanding goodness and attain wisdom. Probably, for the sake of gaining wisdom, the young man should not have learned to be hypocritical, to trick, to kill. The sage's thought was different: whoever has not recognized and experienced evil cannot be truly, actively good. In Eden, the knowledge of good and evil was on the same tree, that is, it was impossible to know good without evil. This idea runs through the entire history of philosophy and is concretized in a number of ethical provisions. First, good and evil are substantive dialectically mutually determined and are known in unity, one through the other. This is what was suggested to the young man in the Chinese parable. A person recognizes evil because he has a certain idea of ​​good; he appreciates the good, having tested on own experience what is evil. It seems logical to wish only for the good, and one cannot completely renounce evil without at the same time risking losing the good. The existence of evil is sometimes presented as a kind of condition or indispensable concomitant of the existence of good.

The basic position of ethics, which has understood the paradox of good and evil, can be formulated as follows: act as if you hear God's call and are called to participate in God's work in a free and creative act, reveal in yourself a pure and original conscience, discipline your personality, fight with evil in oneself and around oneself, but not in order to push the evil and evil into hell and create a hellish kingdom, but in order to really defeat evil and contribute to the enlightenment and creative transformation of evil ". Morality is based on highest value Good, Good. It regulates the behavior of a person and his attitude precisely from the position of good or evil.

Good and evil are the ultimate ethical concepts, the center and "nerve" of all ethical problems.

The problems of Good and Evil, justice and injustice, violence and non-violence have been and remain the central and eternal problems of ethics. A. Schweitzer expressed a wise thought: "Kindness should become the real force of history and proclaim the beginning of the age of humanity. Only the victory of the humanistic worldview over anti-humanism will allow us to look to the future with hope." Zelenkova I.L., Belyaeva E.V. Ethics, Minsk, 2000.

2. Goodand evil in the tale of Evgeny Schwartz" Cinderella"

Consider the work of Evgeny Schwartz "Cinderella". She is a great example for us. It teaches us to act according to our conscience, to be kind and honest people. The theme of good and evil is widely disclosed in the fairy tale, one can say that the whole essence of the above is based on these two qualities.

"There are different people in the world: blacksmiths, cooks, doctors, schoolchildren, teachers, coachmen, actors, watchmen. And here I am - a storyteller. And everything, and actors, and teachers, and blacksmiths, and doctors, and cooks, and storytellers - we all work, and we are all necessary, necessary, very good people" See Schwartz E. The Snow Queen. These words of the hero of the play "The Snow Queen" are fully applicable to its author, Yevgeny Lvovich Schwartz, who has worked talentedly, honestly and selflessly in literature for several decades.

Evgeny Schwartz knew the secret that allowed him, without violating the laws of a fairy tale, to let in the most modern everyday reality into it. Unlike many interpreters of old fairy tales, he never allowed self-will in relation to the main thing - the interpretation of good and evil. He would never have made Baba Yaga kind, and the Snow Maiden repulsively cheeky. Traditional fairy tale ethics were sacred to Schwartz; he honored the eternal moral law embodied in fairy tales, according to which evil always remains evil, and good always good - without fluidity and psychological shifters. And even if his Cinderella says about herself: "I'm terribly proud!" everyone understands that this is not so. Her behavior throughout the story shows what a kind, modest and meek girl she is.

Here is the first reason for the permanence of the 1947 film. No wonder it ends with the following monologue of the king: "Connections are connections, but you also need to have a conscience. Someday they will ask: what can you present, so to speak? And no connections will help you make your leg small, your soul - big, and your heart - fair". How healthy these words sound for all time! Quote: Source: http://www.russkoekino.ru/books/ruskino/ruskino-0047.shtml

However, a wise text in itself has a much greater chance of immortality than an easily outdated cinematic work. It happens, after all, that such things happen - phrases from films exist, passing from mouth to mouth, when these films themselves ordered a long life. Not that - "Cinderella". It is worth pronouncing the name of the film, and the memory will prompt not only funny remarks or the song "About the old beetle", but also a completely lively visual image: soft silver-pearl tones, the comfort of a fairy-tale kingdom, whimsically winding road along which, accompanied by a breathless retinue, skipping long-legged, eccentric king.

Yevgeny Lvovich Schwartz is a writer whose fate, even in the context of the fates of his contemporaries, is perceived as a kind of fate of an artist, seemingly made up of various kinds of accidents and vicissitudes, capable of serving as a truthful mirror, which accurately reflects his unique originality, his moral position, his belief in the importance of his chosen life field. The creative fate of Schwartz reflected with unusual clarity his insatiable seeker, his passion for comprehending various, complex, instructive human characters and, most of all, a burning and selfless artistic desire to present to people the world in which we live, explained, unraveled, open in all its multicolor.

Writers are moving towards each other in very different ways. literary success. For many of them, the trials of life that have befallen them become literary universities.

In these trials, passionate and militant writers are forged, whose high destiny is to endow readers with their own life experience. Their creative motto is: I teach others what life has taught me. Others are directed to literature itself, so to speak, by literature with its inexhaustible spiritual potential and incalculable inner riches. The third - Evgeny Schwartz belonged to their number - their indefatigable imagination, fantasy, in which worldview and analytical talent merged, make them become writers, deep knowledge life and the eternal need to know it even better, deeper, wider.

E. Schwartz began his professional literary work as an adult and involved in art. Stories: Source: http://www.bestreferat.ru/referat-172984.html In his youth, Schwartz performed in a small experimental, or, as they said in those days, studio theater, and I must say, criticism took quite seriously his acting abilities. Reviews of his performances by the "Theatre Workshop" - that was the name of the theater - invariably noted his plastic and voice abilities, he was promised a happy stage future.

Schwartz left the stage long before he became a writer, poet, playwright. The temperament of a stubborn observer, a brilliant storyteller, in his stories to the full extent of his individuality, the enthusiasm of an imitator, a parodist and a mockingbird were probably an obstacle to acting reincarnation. Working on the stage, he was deprived to a large extent of the opportunity to remain himself, and any self-denial was not in his nature.

Be that as it may, he parted with acting quite calmly, as if it was destined for him by fate itself. Saying goodbye to the stage, he, of course, did not even suspect in those distant times that he would conquer the theater stage in the future as one of the brightest and most daring playwrights of the century, that the fairy tales he created would sound in many theatrical languages ​​​​of the world. But that's how life works - difficult decisions often turn out to be the happiest decisions. At that moment, the actor Yevgeny Schwartz left the stage, the ascent of Yevgeny Schwartz, the playwright, began on it. good evil literature fairy tale

Dramaturgy E.L. Schwartz contains plots and images that made it possible to define the genre of many of his plays as a "fairy tale play", " fairy tale play", "dramatic fairy tale", "comedy fairy tale".

His plays based on fairy tales brought him worldwide fame, although there were very few of them in the author's piggy bank. And he himself treated his own plays, according to his contemporaries, "without any aspiration." Although, in fact, it was they who sounded like a tuning fork of the era, while remaining relevant. So the performance based on his play "The Naked King", created by the author in 1943, was staged in Sovremennik after the death of the author, marking the period of the "thaw". And the play "Dragon", written as an anti-fascist pamphlet in 1944, sounded in a new way during the period of perestroika. It turned out that the themes chosen by Schwartz for creativity, in essence, are eternal themes. The play "Shadow" does not leave the theater stage, inspiring directors for new staged interpretations.

Personality, worldview E.L. Schwartz is clarified by numerous memoirs of his contemporaries. Director N. Akimov writes: "E. Schwartz chose for his comedy a special genre, which he is currently developing alone - a comedy-fairy tale. Every adult has an idea of ​​something unusual, wonderful, expensive and irrevocably associated with the word "fairy tale". Lost History: Source: http://www.bestreferat.ru/referat-172984.html. We remember our childhood impressions of fairy tales, and when, many years later, smart, educated, equipped with life experience and a formed worldview, we again try to penetrate this wonderful world, the entrance to which is closed to us. And yet there was a magician who, having retained power over children, managed to conquer adults as well, to return to us, former children, the magical charm of simple fairy tale characters".

So Yevgeny Schwartz conquered us with his fairy tale about Cinderella. But there are other Cinderella tales. Let's try to compare them.

"Cinderella, or a glass slipper" Ch. Perrault, " crystal slipper"and Cinderella" by E. Schwartz have been peacefully coexisting for almost half a century. There is a lot in common between them. It's no secret that T. Gabbe and E. Schwartz relied on the fairy tale by Ch. Perrault, but they created original dramatic works that have become part of our national culture. And, obviously, here we should talk about the so-called "wandering" plot, because the source for both works was literary tale.

The appeal of many children's writers to the fairy tale genre in the second half of the 1930s has many reasons. One of them is the social atmosphere, the dominance of censorship. Reflections of E. Schwartz about time and about himself in diary entries 1945-1947, when the script was written and the movie "Cinderella" was shot, help to better understand the artist's attitude, his idea. In an entry dated January 16, 1947, we read: “... My heart is vague. I am a master of seeing nothing, discussing nothing and believing, even believing that everything will work out. close." Schwartz E. I live restlessly... From the diaries. M., 1990. P.25. Today, diaries tell about what contemporaries, researchers could only guess about. The storyteller, no matter how difficult and scary it may be, seeks to make his young "companions" "cheer up" in order to save their souls: after all, what has become funny ceases to be scary. E. Schwartz chose the genre of lyrical comedy for his screenplay. At first glance, there is nothing unexpected or original in this. Both the Cinderella theme and the lyrical comedy genre have been widely used in cinema. Suffice it to recall the housekeeper Anyuta ("Jolly Fellows"), the postman Strelka ("Volga-Volga"), the nanny Tanya Morozova ("Bright Way") Purposeful, kind, sympathetic, they achieve the realization of the most cherished desires: one becomes a singer, the other - a composer , the third - a weaver famous throughout the country, each at the same time gaining her own prince. Interestingly, the film "The Bright Path" was originally called "Cinderella", but under pressure from above, G. Alexandrov had to change the name. However, traces of this plan have been preserved, not only in the theme, but also in the heroine's song that ends the film: "And Kalinin himself handed the order to Cinderella."

As you can see, Shvartsev's "Cinderella", created in the late 40s, is based on two primary sources: the plot - the fairy tale by Charles Perrault and the genre - lyrical comedies about fate Soviet woman. A literary fairy tale, as follows from the term itself, combines literary and folklore (fabulous) beginnings. This was remarkably shown by T. Gabbe in the prologue of the fairy tale-comedy "Tin Rings". After a long clarification of the relationship, the Author and the Old Woman (Fairy Tale) conclude an agreement: “Just keep in mind: the characters must remain mine. Old woman. And my adventures "Gabbe T. City of Masters: Plays-tales. M., 1961

With mutual consent, jokes, feelings and morals are shared. In the characters, as we see, the reality that surrounds the artist and makes the literary tale modern and topical is most clearly expressed. It is in the characters that the author's will is most fully revealed. figurative system Schwartz's fairy tale differs significantly from the literary source. There are twice as many actors: here are the characters from other fairy tales by Ch. Perrault - Puss in Boots, Boy-with-a-finger; and completely new, playing an important role - Page, Minister of Ballroom Dancing, Marquis Padetrois, Forester; episodic, often nameless characters with whom the King speaks - soldiers, gatekeepers, an old servant, etc. Some characters of the fairy tale by Ch. Perrault are either absent from E. Schwartz (Queen), or their role and functions have been significantly changed (King, Corporal, trying on a shoe, etc.) See. Schwartz E. I live restlessly… From the diaries. M., 1990

It seems that this is due to E. Schwartz's rethinking of the main conflict of Ch. Perrault's tale. What is Ch. Perrault's tale about? About "such a quarrelsome and arrogant woman as the world has never seen." In her husband's house, "everything was not to her liking, but most of all she disliked her stepdaughter," because next to a kind, friendly and beautiful Cinderella"stepmother's daughters seemed even worse."

Kindness, long-suffering of Cinderella, in the end, are rewarded: the prince marries her. The conflict fits perfectly into the family framework and Christian morality: be kind, patient and the Lord will reward you. E. Schwartz carefully transfers the motive of the evil Stepmother, who oppresses her stepdaughter and husband, but turns the family conflict into a social one: It is not enough for a stepmother to rule in her own house, she wants to rule the whole kingdom: “Well, now they will dance in my palace! order! Marianna, don't worry! The king is a widower! I'll build you too. We'll live! Oh, it's a pity - the kingdom is not enough, there's nowhere to roam! Well, nothing! I'll quarrel with the neighbors! Schwartz E. Cinderella

In both fairy tales, the evil inclination is embodied in the image of the Stepmother. However, if in Ch. Perrault she is a "grumpy and arrogant woman", then in E. Schwartz, in addition, dictatorial habits are clearly expressed. Thus, an updated theme enters the old fairy tale - the theme of power, despotism. The Fairy-tale Stepmother under the pen of E. Schwartz acquires quite realistic and even concrete historical features. Not only a stepdaughter, but also her father - "a desperate and brave man", who is not afraid of robbers, monsters, or evil wizard, constantly shudders and looks around, fearing to anger his wife. “My wife,” he says to the king, “is a special woman. Her own sister, just like her, was eaten by a cannibal, poisoned and died. See what poisonous characters this family has.” This " special woman"He spends all his strength, energy on achieving certain privileges in the ways that were in use when the fairy tale was written, and which have not yet become a thing of the past today:" I work like a horse. I run, I fuss, I charm, I intercede, I demand, I insist. Thanks to me, in the church we sit on the court benches, and in the theater - on the director's stools. Soldiers salute us! My daughters will soon be written in the velvet book of the first beauties of the court! Who turned our nails into rose petals? A kind sorceress, at the door of which titled ladies wait for weeks. And a sorceress came to our house. In a word, I have so many connections that you can go crazy with fatigue, supporting them "(421). Contemporaries, and not only adults, easily recognized the Soviet "secular" lady in Stepmother.

The word "connections" acquires special meaning in a fairy tale context. Even a fairy cannot but reckon with the phenomenon indicated by him: "I hate the old forester, your evil stepmother, and her daughters too. I would have punished them long ago. But they have such great connections!" . Wizards have no power over connections! The only thing the author can do is to give a moral assessment at the end of the tale through the mouth of the King: “Well, friends, we have reached the very happiness. Everyone is happy, except for the old forester. Well, you know, she herself is to blame. one must also have a conscience. Someday they will ask: what can you present, so to speak? And no connections will help you make your foot small, your soul large, and your heart pure.

The entire text of the script, associated with the depiction of the character of the Stepmother, is riddled with irony. Many of her remarks, monologues are self-disclosures. E. Schwartz shows that kind words and intonations addressed to Cinderella are always harbingers of trouble: “Oh yes, Cinderella, my little star! , dear, but first tidy up the rooms, wash the windows, mop the floor, whiten the kitchen, weed the beds, plant seven rose bushes, know yourself and have coffee for seven weeks. "This whole list is clearly mocking. During the filming, the character of the Stepmother underwent some changes, and I think they are quite natural and highlight its essence better. In the screenplay, the Stepmother with affectionate words makes Cinderella wear Anna's slipper, in the movie, after affectionate words that had no effect, there should be a threat to get her father out of the world. cherished dream take over the kingdom, the mask is thrown off, and the Stepmother shouts to the King: "Schemer! And put on the crown!" See Schwartz E. Cinderella. The viewer becomes a witness of a metamorphosis: the fabulous villain turns into a petty apartment intriguer. What was scary became funny and everyday, from real life. A few years later, in the prologue of "An Ordinary Miracle", E. Schwartz would say this openly: in the king "you can easily guess an ordinary apartment despot, a frail tyrant who deftly knows how to explain his outrages by considerations of principle." As you can see, E. Schwartz's fairy-tale and real-life evil are one, inseparable. Carefully transferring the motif of confrontation between stepdaughter and stepmother from the literary source, E. Schwartz surrounds Cinderella with like-minded friends. On one pole of the conflict - the Stepmother with her daughters (the role of the latter in the script is extremely narrowed), on the other - Cinderella, her father, the Fairy, the Page, the King, the Prince and even the Corporal, in a word, all good, honest, decent people. Evil, although strong, is lonely, the good beginning unites everyone. This trend has been observed in the literary fairy tale since the 1920s. Together with Cinderella, the bearer of a good beginning, the fairy tale includes one of the main themes of E. Schwartz's work - the theme of love, understood by the playwright very broadly.

The opposition between good and evil thus appears as the opposition of love to despotism and tyranny. Such an interweaving of the themes of love and despotism is a characteristic feature of the work of E. Schwartz ("The Snow Queen", "Cinderella", "An Ordinary Miracle", etc.). The ability to love E. Schwartz usually deprives the carriers of the evil inclination (the Stepmother and her daughters). But the rest of the characters are sure to love someone: the Prince, the Prince and the Page - Cinderella, the King and the Forester - their children, the latter, according to him, is generally amorous, the Corporal and the soldiers also know what love is for the Fairy, Cinderella's godmother, and her student's love and creativity are inseparable. If we compare the heroine of Ch. Perrault and E. Schwartz, it is easy to notice very significant differences. Initially, the characterization given by Charles Perrault - "kind, friendly, sweet", with good taste - is almost not specified, the reader knows almost nothing about the psychological state of the heroine. The character is revealed in the proposed circumstances, but does not develop. C. Perrault comes from a folk tale and is much closer to its canons than the authors of a later time. E. Schwartz relies not only on folklore tradition, but also takes into account those new features that a literary fairy tale acquired in the 20-30s of our century. The Shvartsevo heroine is also kind, affable, gentle, endures slander. However, (kindness and friendliness were not given to her from birth, but are the result of the daily labor of the soul: “While rubbing the floor, I learned to dance very well. I learned to think very well while sewing. Enduring vain insults, I learned to compose songs. I learned to sing. Nursing chickens, I became kind and gentle "(420). Sometimes she is overcome by doubts:" Can I really not wait for fun and joy? birthday and on holidays. Good people, where are you?". Her only interlocutors are kitchen utensils and flowers in the garden, which always sympathize with her, she shares joy and sorrow with them. Cinderella dreams of happiness, but for the sake of achieving it she never won't give up dignity: "I really want people to notice what kind of creature I am, but only by all means themselves. Without any requests and hassle on my part. Because I'm terribly proud, you know?" As you can see, here she is the complete opposite of the Stepmother.

E. Schwartz shows not just a kind, sympathetic and hard-working girl, but a talented, gifted, inspired person. For her, any work is an inspired work, the creative atmosphere in which she is immersed is contagious. In depicting the love of Cinderella and Prince, E. Schwartz is so original that there is no question of any resemblance to Ch. Perrault. He emphasizes that the King and the Prince are struck not so much by the beauty of the girl (this is only the first impression), but mainly by naturalness, simplicity, truthfulness, sincerity, so rare at court. It is no coincidence that the King remarks with delight twice: "What a joy! She speaks sincerely!" "Ha-ha-ha! - the king rejoices. - Sincerely! You notice, son, she speaks sparks!" See: Schwartz E. Cinderella

In the depiction of the love of Cinderella and the Prince, the main emphasis is on their spiritual closeness, a partial similarity of fate. Both he and she grew up without maternal affection, the Prince is also lonely (his father did not notice that he grew up and treats him like a child), they understand each other perfectly, both are creatively gifted natures. Love transforms young people, they don’t understand their actions, they become unpredictable: “What happened to me!” Cinderella whispers. “I’m so truthful, but I didn’t tell him the truth! I’m so obedient, but I didn’t obey him! and trembled when she met me, as if a wolf had come across me. Oh, how simple everything was yesterday and how strange today "

The prince also does not behave according to brackets: he becomes easily vulnerable, touchy (why Cinderella did not explain the reason for leaving), distrustful (neglects the wise advice of his father), runs away from people, trying all the same "to find one girl and ask her why she offended him so much. And at the same time, E. Schwartz shows the spiritual vigilance of the Prince in love: "There is something very familiar in your hands, in the way you lowered your head ... And this golden hair." In Dirty Cinderella, he recognizes the girl he fell in love with. He is not deterred by her poor outfit: In the movie, this moment is strengthened. When Cinderella is offered to perform something, and she immediately agrees, the King remarks shockedly: "It does not break!". In the scene in the forest, the Prince says that all princesses are crackers. "If you are a poor, humble girl, then I will only rejoice at this" For the sake of his beloved, he is ready for any hardships and exploits. According to E. Schwartz, true love can destroy all barriers. The writer will create a hymn to the recklessness of brave men in love in The Ordinary Miracle. In Cinderella, which is directed to children, he does this in a thinly veiled manner. We must not forget that in the children's literature of that time the theme of love was persecuted, forbidden. It is no coincidence that in the movie the word "love" in the mouth of the page boy is replaced by the word "friendship". See: Schwartz E. I live restlessly ... From the diaries

The author also puts Cinderella to the test, though not in the script, but in the movie. The girl is faced with a choice that is by no means a fairy-tale quality: if you put on Anna's glass slipper, you can lose your loved one; if you don't, you can lose your father. The heroine cannot betray her father, who, because of his amorousness and kindness, was at the mercy of the evil Stepmother. It is impossible to build happiness on the misfortune of others, especially the father - this idea is expressed by E. Schwartz extremely frankly, it runs through the whole work and is very relevant for the time when they tried to turn renunciation of loved ones into the norm. Everything is interconnected here: the character of the heroine determines her moral choice and this choice in turn illuminates the character in a new way.

Love ennobles, inspires those who come into contact with it and who are themselves able to love. In this regard, the image of the Forester, the father of Cinderella, is interesting. As you know, in Ch. Perrault's tale, the father "looked at everything through the eyes" of his wife "and, probably, would only scold his daughter for ingratitude and disobedience," if she took it into her head to complain about her stepmother. According to E. Schwartz, the Forester understands that, together with his daughter, he fell into bondage to a "pretty, but harsh" woman, he feels guilty before his beloved daughter. In just a few details, the author shows that the father sincerely loves Cinderella, is the first to notice a change in her behavior and, driven by feelings of love and guilt, "straightens up". This motif is reinforced in the movie: it is the Forester who brings Cinderella to the palace and shows the shoe he found from her. Neither the menacing look of his wife, nor the angry cry no longer stops him and does not tremble him. A father's love is stronger than fear. And most importantly, before the eyes of the viewer, a timid kind person becomes bold, unsteady, that is, character development occurs. And this is clearly the author's, and not a fabulous beginning.

In Schwarz's fairy tale, a theme appears that Ch. Perrault does not even hint at: love can work miracles, and creativity is such a miracle. The fairy loves to do miracles and calls it work: "Now, now I will do miracles! I love this work!" She creates joyfully and selflessly, and each of her gestures is accompanied by music: this is a “merry ringing”, when, obeying the rotational movements of a magic wand, a huge pumpkin rolls up to her feet; then this is "ballroom music, soft, mysterious, quiet and affectionate", accompanying the dressing of Cinderella in ball gown; the appearance of the Fairy is accompanied by music "light, light, barely audible, but so joyful." Petrovsky M. Books of our childhood. M., 1986

The page boy looks at Cinderella with loving eyes. For the Fairy and the author, this is a creative stimulus: “Excellent,” the Fairy rejoices. “The boy fell in love. It is useful for little boys to fall hopelessly in love.

When the boy says that "love helps us to do real miracles", and gives Cinderella glass shoes, the Fairy remarks: "What a touching, noble act. This is what we call in our magical world- poems". In one row, E. Schwartz puts "love", "poems" and "miracles", "magic". The artist and the magician, thus, turn out to be equivalent concepts, which was especially clearly manifested later in the "Ordinary Miracle". creativity, joy and happiness to create, combined with the themes of love and power, first appears in Cinderella. Roll calls, parallels with " Ordinary miracle" are not only not accidental, but also quite natural. The first act of the "Ordinary Miracle" E. Schwartz wrote in 1944, the last - in 1954.

Work on "Cinderella" (script and film) fell on 1945-1947, that is, at the time when the "Ordinary Miracle" was postponed for a while, but the thoughts that worried the writer, taking into account the age address, were partially realized here. This often happens with writers who work simultaneously for children and adults: M. Petrovsky discovered a similar roll call between The Golden Key and the third part of A. Tolstoy's Pain.

It is impossible to ignore one more feature of the fairy tale by E. Schwartz: fabulous images, items and situations are markedly reduced, and ordinary or close to that are made magical. Puss in Boots takes off his boots and sleeps by the fireplace, Little Thumb plays hide-and-seek for money, seven-league boots are carried past the target, etc. On the contrary, the seemingly natural properties of the human character are absolutized. In the final monologue, the King says: "I adore the beautiful properties of his (boy.) Soul: fidelity, nobility, the ability to love. I adore, adore these magical feelings that will never, ever end." Obviously, the lack of these magical properties is too palpable if the artist talks about them in the key phrase of the script. See: Schwartz E. I live restlessly ... From the diaries

Even a cursory analysis shows that the writer turns to the "wandering" plot only when he sees an opportunity to express his "own", innermost in the "alien". For the fact that in the darkest times E. Schwartz, K. Chukovsky, A. Tolstoy, A. Volkov, N. Nosov, A. Nekrasov could convey the truth to the reader, keep in him living soul, necessary. as the poet advised, before them "kneel humbly." Petrovsky M. Books of our childhood. M., 1986

Conclusion

Directed by N.P. Akimov spoke wonderful words about the dramaturgy of E.L. Schwartz: "... There are things in the world that are made only for children: all sorts of squeakers, skipping ropes, horses on wheels, etc. Other things are manufactured only for adults: accounting reports. Cars, tanks, bombs, alcoholic drinks and cigarettes. However it's hard to decide for whom the sun, the sea, sand on the beach, blooming lilacs, berries, fruits and whipped cream exist? Probably - for everyone! Both children and adults love it equally. So it is with dramaturgy. There are plays exclusively for children. They are staged only for children, and adults do not attend such performances.Many plays are written specifically for adults, and even if adults do not fill out auditorium, children are not very eager for empty seats.

But the plays of Yevgeny Schwartz, no matter in which theater they are staged, have the same fate as flowers, the surf and other gifts of nature: everyone loves them, regardless of age ...

Most likely, the secret of the success of Schwartz's fairy tales lies in the fact that, talking about wizards, princesses, talking cats, about a young man turned into bears, he expresses our thoughts about justice, our idea of ​​\u200b\u200bhappiness, our views on good and evil. The fact that his fairy tales are real modern actual plays. " Quote.

Description of the presentation on individual slides:

1 slide

Description of the slide:

Literature project at the interim assessment in the 2015-2016 academic year GOOD AND EVIL IN LITERATURE Completed by: Ovchukhova Natalia, student of grade 5a, MBOU "School No. 2" Teacher Shuvakina O.A., teacher of Russian language and literature

2 slide

Description of the slide:

Relevance of the project The theme of good and evil is an eternal problem that worries and will always worry humanity

3 slide

Description of the slide:

The purpose of the research project 1. To get acquainted with the works of literature, where there is good and evil, to identify the relevance of this topic. 2. Find out if there is a confrontation between good and evil in all works of Russian literature, and who wins in this fight? 3. Justify the significance of the works of writers about good and evil.

4 slide

Description of the slide:

Tasks: 1. To study and analyze works containing the problem of good and evil. 2. Examine a number of works of literature containing the problem of good and evil. 3. Conduct a classification of works in order to determine the winners in the confrontation. 4. To identify the level of interest among my peers and the attitude of adults to works in which there is a confrontation between good and evil. 5. Systematize and summarize the results.

5 slide

Description of the slide:

Hypothesis: Suppose that there would be no evil in the world. Then life would not be interesting. Evil always accompanies good, and the struggle between them is nothing but life. Fiction is a reflection of life, which means that in every work there is a place for the struggle between good and evil, and it is probably good or, conversely, evil that wins.

6 slide

Description of the slide:

Object of study: Oral folk art and literary creativity of writers Subject of study: Fairy tales, legends and works of literature

7 slide

Description of the slide:

Research methods: 1. The study of oral folk art and literary creativity of writers. 2. Analysis of works and fairy tales. 3. Survey and questioning. 4. Comparison and classification of works. 5. Generalization and systematization of the obtained results.

8 slide

Description of the slide:

Research questions: Good and evil? Can there be good without evil or evil without good? How does it happen in life: good or evil wins?

9 slide

Description of the slide:

The Legend of Good and Evil Long ago, there lived a beautiful bird. Near her nest were the houses of people. Every day the bird fulfilled their cherished desires. But one day the happy life of people and birds - the sorceress ended. Since an evil and terrible dragon flew into these places. He was very hungry, and his first prey was tapa the phoenix bird. Having eaten the bird, the dragon did not satisfy his hunger and began to eat people. And then there was a great division of people into two camps. Some people, not wanting to be eaten, went over to the side of the dragon, and became cannibals themselves, while the other part of the people constantly looked for a safe haven, suffering from the oppression of a cruel monster. Finally the dragon, having had his fill, flew off to his dark kingdom, and people began to inhabit the entire territory of our planet. They did not stay under the same roof, because they could not live without a good bird, in addition, they constantly quarreled. Thus, good and evil appeared in the world.

10 slide

Description of the slide:

11 slide

Description of the slide:

"Vasilisa the beautiful" Good prevailed over evil. The stepmother and her daughters turned into coal, and Vasilisa began to live happily ever after with the prince in contentment and happiness.

12 slide

Description of the slide:

"The Tale of the Dead Princess and the Seven Bogatyrs" A.S. Pushkin Tale of A.S. Pushkin relies on the traditional fairy story about an evil stepmother and a beautiful kind stepdaughter. But Pushkin managed to fill the traditional plot with a special depth, permeated with the light of goodness. Like everything Pushkin, this fairy tale, like gem, sparkling with thousands of facets of meaning, striking us with the many colors of the word and the clear, even radiance emanating from the author - not blinding, but enlightening our blind eyes and spiritually sleeping hearts.

13 slide

Description of the slide:

Hans Christian Andersen's fairy tale "The Snow Queen" The forces of good personify, first of all, Gerda, a brave girl who opposed the Snow Queen herself, powerful and invincible. No power could resist the cold look, and even more so, the kiss of the sorceress. But the kindness and courage of Gerda attracts both people and animals to her side.

14 slide

Description of the slide:

Analysis of the Legends of the "GLOBAL FLOOD" When people settled the earth, they first learned to sow bread, and then began to grow grapes and make wine from it. And when they drank wine, they became stupid and evil, offended the weak, praised themselves and deceived each other. God looked at the people, and he was very bitter. And people are getting worse and worse every year. And God was so angry that he decided to destroy all the people and all the animals that he had created.

15 slide

Description of the slide:

Analysis of works of art Gerasim loved Mumu very much, he treated her like a mother to her child, and the fact that he decided to take her life speaks of the enormous strength of the will of the hero. If she was destined to die, then it would be better for him to do it himself. Only a very courageous person can make such a decision. And the unauthorized departure of Gerasim from the city is a protest of a disenfranchised person, against humiliation. What happened to Gerasim forever deprived him of the opportunity to be happy, forever fenced him off from people. The story of I. S. Turgenev "Mumu"

16 slide

Description of the slide:

V. Kataev “Flower-Semitsvetik” This kind fairy tale by Valentin Kataeva teaches us: when desires appear, first think whether what you wished now is necessary, whether the fulfillment of your desire will bring trouble, inconvenience to others. And most importantly, you must try to fulfill your desires yourself. And it is not at all necessary to have the petals of a flower - a seven-flower in order to perform reasonable actions. Enough to have kind heart to help others in Hard time and don't wait to be asked.

17 slide

Description of the slide:

G. Troepolsky "White Bim Black Ear" The book tells about a dog that went in search of its owner, who ended up in the hospital. As a result, she became homeless. The story and the film show the characters who reacted differently to the misfortune of the dog. Having endured many humiliations and beatings, Bim ended up in a shelter, where he died.

18 slide

Description of the slide:

The tale of K. G. Paustovsky “Warm Bread” Filka corrected his mistake and by this he proved that he was a strong and courageous person, he had both mental and physical strength to correct the evil deed that he had done, which means that he approached to the beautiful. He walked this ladder from the first to the fourth rung and thus atoned for his guilt.

19 slide

Description of the slide:

20 slide

Description of the slide:

CONCLUSION: At the heart of all studied works fiction lies the idea of ​​a struggle between good and evil. In the vast majority of works, the winner in this confrontation is evil. The triumph of good is observed only in the works of oral folk art - fairy tales. WORKS OF RUSSIAN LITERATURE IMAGES PERFORMING GOOD IMAGES PERFORMING EVIL THE TRIUMPH OF GOOD THE TRIUMPH OF EVIL FAIRY TALES - 3 3 3 3 0 LEGENDS - 1 1 1 0 1 WORKS OF WRITERS - 4 4 4 0 4

21 slide

Description of the slide:

Table: Comparative characteristics themes of good and evil in the works of different times. No. P / P NAME OF WORKS GOOD EVIL 1 Russian folk tale"Vasilisa the Beautiful" + + 2 Author's fairy tale. A.S. Pushkin "The Tale of the Dead Princess and the Seven Bogatyrs" + + 3 Classical Russian literature of the 19th century. I.S. Turgenev "Mumu" + + 4 Modern Russian literature of the 20th century. 1 KG. Paustovsky " Warm bread» 2.V.Kataev "Flower-seven-flower" 3.G.Troepolsky "White Bim black ear» + + + + + + 5 Legend. " global flood» + + 6 Foreign literature. H.K.Andersen "The Snow Queen" + +

22 slide

Good and evil are two opposite elements that cannot exist without each other. If there were no evil, man would never know good, and vice versa. We begin to encounter the concepts of "good" and "evil" in early childhood. For example, in virginity we are told that a dog is evil, and we are already afraid to approach it.

A child's acquaintance with the concepts of good and evil usually begins with well-known fairy tales. Good in fairy tales conquers evil, despite the strength and insidiousness of evil. Thus, for the first time, we begin to understand that it is bad to be evil, that only good deeds are truly valuable. And evil deeds are always punishable. Everything we have done returns to us, so good always returns to a person with good in return, and evil brings evil in return to the one who created it.

As Cat Leopold said, “Hurry to do good deeds,” in his song he sings that “it’s more fun for the good to live in this world.” But is good always done for good? It also happens that good turns from good into evil. For example, one friend can let a friend write off homework. It seems that he did a good deed, but only if you do not take into account the fact that the comrade did not receive any knowledge.

If you look at the root of the problem, it will turn out something like this. The student easily got a good mark, seemingly unimportant, which is absolutely undeserved. But another time, he will also easily receive something else, given to him just like that out of good intentions: they will clean his dorm room for him, then they will cover absenteeism at work. So a person will eventually get used to irresponsibility. He will no longer be able to be responsible for his actions and will bring evil to others, especially close people.

Each person, deciding to commit some act, should think: is it for the good, even if at first glance this act is dictated only by the best intentions.

Together with the article “An essay on the topic“ Good and Evil ”they read: