A man in M. Gorky's play "At the bottom".
Human! It's great!
It sounds... proud! Human!
M. Gorky
M. Gorky's play "At the Bottom" was written in 1902. It was a huge success and was staged not only in Russian but also in European theaters. The interest in it is primarily due to the fact that the writer depicted in detail and reliably the life of people who found themselves at the "bottom". Previously, on the pages of Russian classics, people who belonged to high society. Now the floor was given to those who were usually not only not listened to, but also not noticed.
Gorky in his work encourages his contemporaries to reflect on what is better for a person of the "bottom": bitter truth or sweet lie? The characters of the play talk about truth and lies. A person and his destiny occupy almost the main place in the conversations of overnight stays.
In his drama, the writer condemns the existing system, the victims of which were ordinary people. Kostylev, the owner of the flophouse, brazenly sucks out the last pennies of the inhabitants of this "hole" for one night spent here. Before us appears the world of the outcasts, who have been deprived of faith in a better life, human dignity trampled into the dirt" the mighty of the world However, according to Satin, a person is the master of his own destiny, and they themselves are to blame for the fact that the shelters were in such a distress. If the Actor had not started drinking, he would not have lost his job and would not have stooped to such a degree .
Among the people of the "bottom" it is difficult to meet someone who is ready and capable not of death, but of life. From Luke's point of view, there are "people" and there are "humans", just as there is land that is inconvenient for sowing ... and there is fertile land. "All the inhabitants of the rooming house are just people, therefore the only grace that will be granted to them is death. That is why Luke convinces Anna to meet death as a long-awaited deliverance from a painful existence.Only Natasha and Pepel find the meaning of life in each other.They are still young and can escape from the power of circumstances.According to Luke, they are able to gain faith in God, which means , worthy of hope and grace.The rest of the inhabitants of the rooming house deserve only pity.And Luka pities them, not realizing that his deceit has a detrimental effect on everyone.
In my opinion, the antipode of Luke in relation to a person is Satin. He declares that man is the sole legislator who determines his own destiny. Everyone's will is strong. Man is free in his actions. He is able to achieve grace on his own, you just need to believe in yourself, and not in God, not in the "righteous land", not in anything else. Feeling sorry for yourself or someone else is pointless, because no one but the person himself is to blame for his sorrows. Is it possible to pity the one who made own will? If for the believer Luke "blessed are the poor in spirit", then for the atheist Sateen "blessed are the strong in spirit".
At the same time, Sateen has a dream of free life, clean, honest, bright, but he does not want to work, realizing that in the existing exploitative society it is impossible to live by honest work. That's why he laughs when Tick, in a fit of despair and powerlessness, declares that he will break out of the "bottom" of life and become a normal person, you just need to work. Satine hates and despises people who "care too much about being full". He convicts Luka of a lie, but understands that the old man was "a crumb for the toothless", he understands that a comforting lie is similar to the lies of the owners. Therefore, he says: "Falsehood is the religion of slaves and masters. Truth is the god of a free man."
However, in critical moment comforter Luka disappeared, fled, discrediting himself and his idea. And this is not the only plot move that allows us to judge the author's position, to believe that the author himself is on the side of Satin.
A person tortured by life can lose all faith. This is what happens to the Actor, who, having lost faith in the mercy of God and not relying on himself, commits suicide. But it seems to me that suicide is one of the manifestations of free will. The death of the Actor means for Gorky the victory of the satin view of man. That is why Satin reacts so calmly to the terrible news. In his opinion, the Actor has gained real faith in himself.
The play "At the Bottom" is strong not so much for its answers as for the questions that arise from the very thick of life, from the most pressing human needs. This is where the main motive of the play is the contradiction between the lie of the owner and the freedom of Man. And this question sounded like hope for those who despaired and resigned themselves to their situation.
In the play "at the bottom" M. Gorky explores the consciousness of people thrown to the "bottom" of life as a result of deep social processes. Researchers characterize this work as a social and social-philosophical drama. Three levels can be distinguished in social conflict. Firstly, this is the problem of the relationship between the owners of life, endowed with power, and disenfranchised overnight stays. Secondly, this is the problem of the fate of a person in an unfairly organized society.
Thirdly, the problem of love as a facet social conflict.
The conflict between the owners of the rooming house, the Kostylevs, and its inhabitants is felt throughout the play.
Kostylev appears on stage in the first act, "humming something divine under his breath, suspiciously examining the rooming house." Already in this remark, the author reveals the hypocrisy and falsity of this hero. He is looking for his wife Vasilisa, suspecting her of treason. His greed and greed are shown in a dialogue with the former locksmith Kleshch. The owner is going to give the guest "fifty dollars" for the place he occupies. The worker answers him rudely, not hiding his hatred: "You throw a noose on me and crush ... You will die soon, but you are still thinking about fifty dollars." Kostylev behaves like Yudushka Golovlyov: he pours out his affectionate, unctuous speech, using diminutive suffixes, often mentioning the name of God, hiding his self-interest behind a honeyed speech. Praising the Actor for taking care of the sick Anna, the owner of the rooming house hypocritically declares: "In the other world, brother ... everything is taken into account there, every deed of ours is taken into account. In response to his unctuous reasoning about kindness, the Actor remarks:" You are a rogue, an old man. Satin directly declares his dislike for the owner: "Who - except the devil - loves you?" lost". It should be noted that another "crafty old man", whom the inhabitants of the rooming house call both "rogue" and "charlatan", is Luka. He also speaks of his special love for people: "I respect crooks, because in my opinion, not a single flea is bad: all are black, all are jumping. .." Are these roll calls accidental? Perhaps the author wanted to emphasize by this that Luke sows a comforting lie. But Luke instills illusions in the souls of the shelters, pitying them. Kostylev covers selfish interests and the desire for profit with a lie.
Exposing the exploitative essence of the owners, Gorky shows that they are not far from the inhabitants of the rooming house in social terms. Kostylev takes the stolen goods from the thief Vaska Ash and resells them. The relationship between the hosts and the roomers creates only tension, but is not the basis of the dramatic conflict.
The fate of the majority of the inhabitants of the rooming house develops like a drama and ends like a tragedy. There is only one reason for this: indifference to a person in a society based on the hypocrisy of bourgeois morality. People feel unwanted, rejected by society. "You are superfluous everywhere ... and all the people on earth are superfluous ..." - Bubnov declares to Nastya.
Each of the characters in the past experienced their own social conflict, as a result of which they ended up at the "bottom" of life, in a rooming house.
Satin once served on the telegraph, read many books. Protecting his sister, he accidentally kills the offender in the heat of anger. native person. So he ended up in prison, where he learned to play cards.
The actor once had stage name Sverchkov-Zavolzhsky, played the gravedigger in the drama "Hamlet". But drinking began, and he lost his job in the theater.
Bubnov was a furrier, had his own establishment, but his wife contacted the master. The hero leaves, leaving everything to his wife.
The tick works from an early age. He is proud of the fact that the worker, at first considers himself superior to the rest of the overnight stays. He is still only half a year at the "bottom", but he hopes that after the death of his wife he will begin new life.
Anna trembled all her life over every piece, was afraid to eat too much, endured her husband's beatings.
The baron proudly announces what belongs" old surname from the time of Catherine, "likes to remember how in the morning he was served coffee with cream in bed. He graduated from a noble institute, got married. Having lost government money, he was forced to put on a prison robe.
Vaska Pepel becomes a thief "by inheritance". "...my parent has been in prison all his life and ordered me too," he says about himself.
Nastya - "a girl living on her own" - lives with dreams of beautiful love about the feat of self-sacrifice.
These people are victims of social circumstances, and the events of the play confirm this. Vaska Pepel in a fight accidentally kills the owner of the rooming house, Kostylev, and hard labor awaits him in Siberia. He will not go to the "golden side" of his own free will, as Luke advised him. Disfigured by Vasilisa, her own sister Natasha goes missing, more than once
comforting the inhabitants of the rooming house. Anna, who was in poverty before her death, dies. Tick after the death of his wife loses hope for decent life hard worker: "funeral ate" tool. Nastya is embittered against everyone, because there is no good Luke nearby, who knew how to support her. The actor commits suicide, despairing and having lost hope of being cured in a free hospital.
The fate and life of the people of the "bottom" serves as irrefutable evidence of violence against human personality which inevitably arises in the conditions of a bourgeois state based on the principles of lies and indifference to man.
A vivid accusation of this sounds in the speeches of Satin. "Make it so that the work was pleasant to me ... When work is pleasure, life is good!" - he polemically objects to Kleshch, who reproaches the inhabitants of the rooming house for not working.
At the end, Satin makes a speech in defense of the freedom and dignity of a person, no matter what step of the social ladder he is on. He rises up against the lie that justifies "the weight that crushed the worker's hand...and blames the starving one." "Lies are the religion of slaves and masters," says Gorky's reasoner. He opposes humility and humility, calls on people to fight for their rights.
"Love polygon" - the relationship between Kostylev, Vasilisa, Ash and Natasha - is the facet of social conflict. Vasilisa is cheating on her husband with Ashes and hopes to get rid of her old and annoying husband with the help of her lover. Ashes leaves Vasilisa for Natasha. Love for a pure, modest girl instills in his soul hope for an honest working life. climax love conflict taken off stage. We only learn from the replicas of the overnight stays that the "beast woman" scalded her sister with boiling water out of jealousy.
The murder of Kostylev becomes the tragic outcome of a love conflict. We see that the inhumane conditions of the "bottom" cripple the souls of people. Love here does not lead to personal enrichment, but to mutilation and hard labor.
Thus, out of this love conflict, it is the cruel hostess of the rooming house who achieves all goals at once: she takes revenge former lover and his rival, gets rid of her unloved husband and becomes the sole owner of the rooming house. Its moral impoverishment emphasizes the enormity of the social conditions in which both the inhabitants of the rooming house and its owners find themselves.
The social pathos of the play is directed against the capitalist system, which humiliates a person. This pathos was especially keenly felt by the audience of the pre-revolutionary era! 900s. For them, "At the Bottom" is a "play-Petrel", which portends a coming storm.
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Updated: 2017-10-01
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Art is life itself, and it knows no death.
O. Wilde
The play "At the Bottom" was written by Gorky in 1902 and staged at the Moscow Art Theater. It is significant that an unprecedented number of critical articles and monographs were immediately written about the play. The play shook the whole literary world, the entire public. Indeed, the work was extraordinary. It seemed that there was no storyline, no conflict. At first, the goal of the author was incomprehensible, who developed the action, as it were, in several directions, in parallel. He said it very well renowned critic B. Belik: "Before us is a kind of Mendeleev's Periodic system of elements, only the elements are not chemical, but spiritual." Yet in this play there is a conflict, a clash of two opposites. It is known that a feature of Gorky's work, a feature of his dramaturgy was that the conflict in him is always expressed not externally, not in complex intrigue, not in spectacular clashes, but in the internal movement of the play. Thus, the main conflict of the play lies in the clash of ideas, in the struggle of worldviews, social principles and political views. Main conflict, which is the basis of the play, is the contradictions between the classes and the autocratic orders of bourgeois-landowner Russia, which reduce people to the tragic fate of homeless vagrants.
The central problem of the play is the problem of false and true humanism. Gorky was the first to pose this problem so broadly and so passionately, awakening millions of people all over the world to think about this problem. Gorky posed the question: “What is better: to know the bitter truth or to listen to a beautiful lie”? A beautiful lie is dangerous precisely because it prevents us from understanding the reality of life, thereby stopping the movement of the masses in their struggle for liberation, for the bright future of their country. And this plays right into the hands of the bourgeoisie, the big capitalists, the factory owners. It is unprofitable for them if the workers go on strike, if there is an increase in their political consciousness.
Religion serves this purpose very well. In the West, there are a lot of different religious sects that in every way call for humility and for "non-resistance to evil by violence." The clergy say that if you endure such torments in “this world”, then in the “other world” you will definitely find paradise and all sorts of blessings. It was this same idea that the wanderer Luka preached in Gorky's play. He comforted and dying Anna, and promised the Actor a hospital for alcoholism, and promised various benefits to all the inhabitants of the rooming house. His theory was tested by life itself, complex and contradictory. And the theory of comforting lies suffered complete collapse. Luka suffers his first defeat from Anna. Luke says to the dying Anna, who did not know peace during her life: “You - die with joy, without anxiety ...”
And in Anna, on the contrary, the desire to live intensifies: “... a little more ... to live ... a little! If there is no flour there ... here you can endure ... you can!” Further, Luka tells Natasha about “ righteous land to convince her of the perniciousness of truth and the saving grace of deceit. But Natasha makes a completely different, directly opposite conclusion about the hero of this parable who committed suicide: “I could not stand the deception!” And these words shed light on the death of the Actor, who believed Luke and could not bear the tragedy that beautiful words the old man turned out to be just a pathetic lie. So in modern bourgeois society, all the best impulses of the people of the social "bottom" are extinguished: to break out into the light, to find "one's own place in the sun."
What does the bourgeoisie do to weaken the working-class movement! It also creates the so-called "labor aristocracy", which conducts appropriate propaganda among the masses. There are also many different parties abroad, "servants" of the bourgeoisie. They hate workers who fight for ordinary human rights to normal, healthy life. The more conscious section of the people, under the leadership of the socialist parties, is actively fighting these parties. If I may say so, then the socialists are, as it were, the bearers of the idea of true humanism. They are for truth, they are for man. Sateen's inspired words from Gorky's play "At the Bottom" are now repeated in all languages of the world: "A man is the truth!"; "Man - it sounds proud!"; “Everything is in a person, everything is for a person!”
In the play, Satin is opposed to Luke. It is in their collision that the main conflict of the play lies. Satin is by no means considered goodie. But it was in this way that Gorky wanted to show that even at the "bottom" people had not yet lost faith in the best, faith in victory. Pondering the images of the "bottom", many people say to themselves: "Even if thrown back, almost to the cave way of life, a person does not turn into a beast, it means that the human is stronger than the animal, if even at the very "bottom" of life sparks of faith flare up in a person in the possibility of happiness on earth means that this faith is inextinguishable; even if in the darkness of the night, when “there is no way to see”, a person does not give in to despair, he will find the way. And man finds this true, only Right way life.
Perhaps one of the most pressing problems in the world is the problem of unemployment. The problem of the “extra person” in society has been standing for a very long time. Many generations of writers paid a lot of attention to this problem, approached it with different sides, viewed it from different positions. The geniuses of Russian classics also wrote about this: Pushkin, Lermontov, and the founder of the literature of socialist realism A.M. Bitter. The problem of the "superfluous person" is very acute in the play "At the Bottom". The play depicts the image of an unemployed Kleshch, who lost his job as a result of the crisis of the sixties. In the past, he is a mechanic and is proud of this: “I am a working person ... I have been working since I was young ... Do you think I won’t break out of here? I'll get out ... I'll tear off my skin, and I'll get out ... ”He says this at the beginning of the play. But then, broken by a hard life and succumbing to Luka's comforting lies, he changes his positions and even becomes Luka's defender. This is another proof of the effect of beautiful false words on a person, a working person.
In the play, Gorky depicts the fate of such " extra people”, as an Actor, Ashes, Nastya.
The trouble is that these people are socially incurable. In the play, the rooming house itself is a product of that society where the ruble is most valued. In the author's remarks, we read a description of the rooming house: “A basement that looks like a cave. The ceiling is heavy, stone arches, sooty, with crumbling plaster. Light - from the viewer and, from top to bottom, from a square window with right side". Even here, at the “bottom” of life, possessive instincts and petty-bourgeois prejudices penetrate. The great humanist Gorky denounces the owners of the hostel, and the theme of denunciation is all the more intensified because the hostels are often remarkable people. The inhabitants of the “bottom” are thrown out of life due to the conditions prevailing in society. Man is left to himself. If he stumbled, got out of the rut, then he is threatened with the "bottom", inevitable moral, and often physical death. Anna dies, the Actor commits suicide, and the rest are broken, disfigured by life to the last degree.
The main evil, the cause of people falling to the “bottom” is society itself, which is thoroughly rotten and incurably sick in social terms. How much good perishes in it, how much beauty! Society itself is also to blame for the suffering of people, their poverty, their misfortunes, their unemployment. It suffers from this as well. From this we conclude that it is impossible to live like this, that this society must be put an end to once and for all.
It is this idea that runs like a red thread through Gorky's play "At the Bottom". In the play, Gorky refutes passive humanism, which addresses only such feelings as pity and compassion, and opposes it to an active, revolutionary humanism that arouses in people the desire for protest, resistance, and struggle. The play is imbued with protest against the social order of capitalist society and an indomitable call for a different, just and free human life. Under the dark and gloomy vaults of the doss house, among the pitiful and crippled, unfortunate and homeless vagrants, solemn words are heard about Man, about his vocation, about his strength and beauty.
Proud words about what a person can be and what a person should be, even more sharply set off the picture of the real situation of a person that the writer paints. And this contrast acquires a revolutionary meaning. If a person is beautiful in his essence, and only a system based on exploitation reduces him to such a terrifying state, then everything must be done to destroy this system and create conditions under which a person will become truly free and beautiful. That was the conclusion of the play. This is the conclusion of life. Only in the struggle can happiness be won, the great goals that face the peoples of the planet can be achieved.
The play "At the Bottom" was created by Maxim Gorky especially for the troupe Art Theater, and initially did not look in the eyes of the author as an independent literary work. However, the power of psychological embodiment, the sharp, to some extent even scandalous, theme of the work, brought the play "At the Bottom" to the rank of the strongest dramatic works.
"At the bottom" is a peculiar continuation of the theme of the humiliated and insulted in Russian literature. The author tells about the thoughts and feelings of people who, by the will of circumstances, found themselves at the very bottom of society. The very title of the work contains deepest meaning, which very accurately reflects the theme of the play.
The main images and heroes of the play "At the bottom"
From the first pages of the drama "At the Bottom" a dark and unpleasant picture unfolds before us. Dark dirty basement that looks more like primeval cave is the home of many people who different reasons got to the bottom social life. Many of them are rich in the past successful people who broke down under the pressure of fate, many continue their beggarly existence here.
All of them are bound by the same fetters, which consist in the absence of any spiritual and cultural development. The inhabitants of the rooming house are tired of struggling with difficulties and obediently swim along the stream of life. Gorky vividly depicts lost people who will never be able to rise from the "bottom".
Thief Vaska Pepel not trying to change their life values, talking about what continues the thieves' path of their parents. The actor, who in fact was one of the most thoughtful inhabitants of the rooming house, unable to apply his philosophical reflections in practice, finally falls asleep.
Died in terrible agony Anna who still firmly believed before last moment your life in recovery. But like every society, even at its very bottom there was a person who tried to reassure and kindle the fire of faith in the souls of the destitute.
The priest was such a hero Luke. He tried to instill faith in people in salvation, pushed them to feel the strength in themselves and get out of the bottom of society. However, no one heard him. After the death of the priest, the existence of people became even more unbearable, they lost that weak thin thread of hope that was still in their souls.
It destroyed the dreams Tick O a better life, and he was the first to give up in his struggle for existence. The hope that at least someone could get out of here was completely crushed. The inhabitants did not have the strength to follow the light that Luke showed them.
The tragedy of society in the play
On the example of heroes, the author shows how people should not live. And this in no way concerns their fall, since no one in life is immune from this. But once at the bottom, no one has the right to obey circumstances, but on the contrary, this should serve powerful impetus to a better life.
"At the bottom" can be regarded as a kind of historical record. The situation described in the play was quite common at the beginning of the century.
At the "bottom" of society: outcasts, parasites or fallen angels? April 9th, 2013
Much and often talk about social justice and welfare state. About the welfare society, equality and socialism. The words are pronounced correct and beautiful, but often too generalized, idealistic. Let's take a specific problem - parasitism, asociality and alcoholism, vagrancy, drug addiction, gopnichestvo, etc., which go hand in hand with them. The so-called "bottom" of society.
At one time, on the wave of revolutionary socialist ideas, the opinion reigned that the unfortunate fate of those who had sunk to the "bottom" was solely to blame environment- an indifferent, disgusting and vicious society. So they said: "Wednesday stuck." That is, the blame was entirely placed on the shoulders of the entire society, and the "bottom" was declared almost holy. And in order to change the life of the “donors”, it was necessary to give them everything for nothing, taking away the “surplus” from the rest, and creating ideal greenhouse conditions for the “newly elected”. "Whoever was nothing will become everything", "the last will be the first" - the Bolsheviks proclaimed, borrowing a well-known biblical phrase and replacing its meaning. The heroes of the play "At the bottom" became the heroes of the time. And all this on the wave of unprecedented enthusiasm and faith in man as such, godless and godlike.
However, almost immediately it became clear that the "bottom" is heterogeneous and ambiguous: along with the talents and heroes who came out of the mud, into which circumstances and unfair society really trampled them in many ways, along with the pearls of the Russian land, which gained new life thanks to the revolution, gave their homeland grandiose discoveries and phenomenal achievements, at the "bottom" it turned out to be full of such people, who are commonly called "ball". People who are the "bottom" of society are not social status and financial prosperity, but in lifestyle, behavior and psychology. These were the most fallen angels in the biblical sense. Creatures of God who accepted sin and immorality as the norm of behavior. And the point is not only in the notorious environment (although, of course, children are born innocent and blameless), but also in some internal spiritual flaws that lie outside social circumstances. Communism, which perceived everything purely materially and extremely simplified, did not understand and did not accept this. The early Soviet ideology, based on the assertion of the absolute equality of everyone and everything and on the primacy of matter,made a bet on the active and tough re-education of parasites and downtrodden.
In the first decades of Soviet power, a titanic attempt was made, which has yet to be comprehended in the future. When, on the one hand, the personality of a person was subordinated to the public in a commanding way, and thus the true harmony of the cathedral personality was distorted, but on the other hand, albeit by force, they tried to pull each person to a higher level. Despite the cold and hunger, the new government and ideology made it possible for tens of millions of grimy boys and girls to touch the beautiful and great, to find a grandiose dream and goal (albeit only earthly) and to accomplish a social and personal feat. To burn with the soul, and not to burn through your life or to become assholes. You can laugh as much as you like at the attempt to stretch the “bottom”, elevate the “ball” ones to Pushkin, ignite them with the greatness of the cosmos and the idea of the superman, you can blame the early Soviet power in violence against the individual and in the unwillingness to leave every individual alone, even if she was mired in sin, but this was a great tension of the Soviet idea, a great desire to change the world for the better, a grandiose experiment that led people up, for the better.
It's a disaster, of course. Such an attitude is fundamentally criminal, no matter how beautifully it is presented in the wrapper of a consumer society, and gives full right call liberalism fascism. However, having put an end to such an attitude towards a parasitic person, having rejected social Darwinism in any form (liberalism or socialism), it is still important to understand and decide what to do with people who are at the "bottom". What to do with such a social misfortune, with such people, their souls and personalities. Leave them to chance? try to pull towards the better and brighter? and if you pull, then where is it, this light, and how to pull towards it? Equalizing everyone under the same brush? To build cunning schemes for the fair distribution of resources in society? How and what to do with the "bottom" of society - uh that, it seems to me, is one of the most important problems in creating a just society.
Let's take a very common and frequent story as an example. Two children in equally difficult and even terrible social conditions - alcoholic parents or orphanhood in general, no prospects, the most insignificant meanings and values, oppression of creativity and personality, dirt and stench, both physical and spiritual. But one retains the image of God in himself and strives upward, while the other slides into hell.Or: both live in excellent conditions, before them all the possibilities - but one is cattle, and the other is a decent person. And how to be? how to assess the relationship between the environment and man? How to shout about the fact that the "environment is stuck" if the modern rich representative of the middle "creative" class has, if not everything, then a lot? Moreover, as life shows, sometimes the better social conditions the more prosperous that same "environment", the greater the percentage of the fallen and "extinct" in such a society. One has only to look at the West prospering with iridescent pederasts.
Meanwhile, there is a way out, but it is not simple, not linear and does not promise heaven on earth. Paradise is in heaven, and this must finally be mastered by all sorts of ideological fighters and socialist metaphysicians. However, it is necessary to strive to approach the ideal, and not only is it necessary, but it is the only way to preserve man as the image of God and resist the forces of destruction. The craving for the ideal is the only condition for development. It is development, and not progress, invented by the technological West and perverted the original meaning. Development is the moral (and not technological or, say, biological) improvement of a person and society, the joint co-creation of oneself in line with what the Supreme Creator intended for you, overcoming temptations and outright stupidities on this path. Moral standards must proceed from the ideal of the people, their thousands of years of creative work and experience. It cannot be some idea hanging in the void, without deep roots and a history of struggle. The spiritual values of the people, their preservation and development, must be proclaimed as the most important thing in the life of the state, country and individual.
At the same time, based on the fact that not all people find the strength in themselves for self-improvement and spiritual development, the state is forced to establish mandatory for all moral guidelines, values and even laws. Morality should be the measure social behavior man as his guide. moral development must be opposed to the immoral, and the latter is reduced to a minimum, outlawed. And at the same time, every person should be given the freedom of choice - to live according to moral laws country and society, or be outside the law. To forcibly draw a fallen person to a high, to an ideal, by official instructions or physical pressure, to make a connoisseur of beauty and a guardian of morality out of a gopnik is an empty occupation and can only lead to the opposite effect. Only the Word with Love and personal example can touch the heart of the fallen and change his motivation. What is low and bestial is always more accessible and therefore, at first glance, more attractive to a person who has not been “infected” with high and eternal meanings. Therefore, it is possible to build a system of a moral state only on clearly stated values and ideals, as well as on the personal example of service and love of those who take responsibility in such a society. On the example of leaders.
