List the characteristic features of Russian culture. National features of Russian culture
Let us summarize all of the above and note the specific features of Russian culture from ancient times to the 20th century.
1. Russian culture is a historical and multifaceted concept. It includes facts, processes, trends, indicating a long and complex development both geographically and historically. From a wonderful representative European Renaissance Maxim Grek, who moved to our country at the turn of the 16th century, is an image of Russia that is striking in depth and fidelity. He writes about her as a woman in a black dress, sitting thoughtfully "by the road." Russian culture is also "on the road", it is formed and developed in constant search. History bears witness to this.
2. Most of the territory of Russia was settled later than those regions of the world in which the main centers of world culture developed. In this sense, Russian culture is a relatively young phenomenon. Moreover, Rus' did not know the period of slavery: the Eastern Slavs went directly to feudalism from communal-patriarchal relations. Due to its historical youth, Russian culture faced the need for intensive historical development. Of course, Russian culture developed under the influence of various cultures of the countries of the West and the East, which historically outstripped Russia. But perceiving and assimilating cultural heritage other peoples, Russian writers and artists, sculptors and architects, scientists and philosophers solved their problems, formed and developed domestic traditions, never limiting themselves to copying other people's samples.
3. A long period of development of Russian culture was determined by the Christian Orthodox religion. For many centuries, temple building, icon painting, and church literature became the leading cultural genres. Significant contribution to the global artistic treasury Russia, up to the 18th century, contributed spiritual activities associated with Christianity.
At the same time, the influence of Christianity on Russian culture is a far from unambiguous process. According to the fair remark of the prominent Slavophil A. S. Khomyakov, Rus' took only the external form, the rite, and not the spirit and essence Christian religion. Russian culture came out from under the influence of religious dogmas and outgrew the boundaries of Orthodoxy.
4. The specific features of Russian culture are determined to a large extent by what researchers have called "the character of the Russian people." All researchers of the “Russian idea” wrote about this. main feature this character was called faith. The alternative "faith-knowledge", "faith-reason" was decided in Russia in specific historical periods in different ways, but most often in favor of faith. Russian culture testifies: with all the inconsistencies in the Russian soul and Russian character, it is difficult to disagree with the famous lines of F. Tyutchev: “Russia cannot be understood with the mind, cannot be measured with a common yardstick: it has become special - you can only believe in Russia.”
RUSSIAN CULTURE OF THE IX–XVII CENTURIES
Block A
A1. Which of the following features are characteristic of Russian culture?
a) binary
b) competition
c) smoothness of evolution
d) peripheral development
A2. The features of the Russian mentality are:
a) messianic sentiments
b) prudence, pragmatism
c) community
d) a tendency to measured, methodical activity
e) cult of the law
A3. Which of the events can be considered as a boundary beyond which Russian culture found itself in a position of cultural loneliness?
a) the baptism of Rus'
b) The Great Schism of 1054
c) death Byzantine Empire
d) Patriotic War of 1812
e) the abolition of serfdom
A4. The monolithic nature of Russian culture is preserved up to:
a) the Mongol-Tatar invasion
b) Time of Troubles
c) reforms of Peter I
d) the October Revolution of 1917
A5. What two concepts are associated with Slavic paganism?
c) temple
e) velva
f) basilica
A6. Among the most ancient books of Rus' that have come down to our times are:
a) Ostromir Gospel
b) A word about Igor's regiment
c) Radzivilov Chronicle
d) Izborniki of Prince Svyatoslav Yaroslavich
e) Domostroy
A7. In what Russian cities in the XI century. Sophia Cathedrals were built?
b) Novgorod
c) Vladimir
d) Polotsk
e) Pereyaslav
A8. The temple architecture of Kievan Rus was strongly influenced by:
a) Byzantine architectural style
b) East Slavic pagan architecture
c) architecture Northern Europe
d) Arabic architectural tradition
a) Vladimir Monomakh
b) Theodosius of the Caves
c) Metropolitan Hilarion
d) Andrei Bogolyubsky
d) none of the given options is correct
A10. What was the name of the handwriting used to write books in Rus' in the 11th-13th centuries?
b) statutory letter
d) hieratic writing
A11. What iconographic type does the Vladimir Icon of the Mother of God belong to?
a) Eleusa (Tenderness)
b) Hodegetria (Guidebook)
c) Oranta (Prayer Book)
d) Burning Bush
A12. What can be called one of the features of Russian culture of the XII-XV centuries?
a) following in line with the development of the cultures of the Catholic West
b) the dominance of the Novgorod cultural tradition
c) polycentrism
d) a pronounced secular nature of culture
A13. Which of the famous Russian icon painters wrote at the beginning of the 15th century. famous icon "Trinity" for the Cathedral of the Trinity-Sergius Monastery?
a) Theophanes the Greek
b) Andrey Rublev
c) Dionysius
d) Simon Ushakov
A14. Who is the architect of the Assumption Cathedral in the Moscow Kremlin?
a) Aristotle Fioravanti
b) Marco Fryazin
c) Pietro Solari
a) Neil Sorsky
b) Vitus Bering
c) Afanasy Nikitin
d) Avvakum Petrov
e) Vasily Poyarkov
A16. The first two famous book printers in Russia are:
a) Francysk Skaryna
b) Nikifor Tarasiev
c) Ivan Fedorov
d) Peter Mstislavets
e) Nevezha Timofeev
A17. Monument to Russian moral literature XVI century, which is a set of everyday rules, advice and instructions, is called:
a) Domostroy
b) Pandects
c) Synopsis
d) Sudebnik
A18. When did the tent style begin to spread in the stone temple architecture of Russia?
d) early 18th century
A19. What is a parsuna?
a) one of the symbols of the power of Russian tsars
b) fabric used to make sails and canvases
c) conventional name of works portrait painting 17th century
d) part of the church, separated from the common room by an iconostasis
A20. What style ends the development of Russian medieval architecture?
a) classicism
b) Naryshkin baroque
c) neo-Greek
d) Elizabethan baroque
Answers to the tasks of block A
Task A1. Russian culture is characterized by binary and peripheral development (a, d).
Task A2. The features of the Russian mentality are messianism and communality (a, c).
Task A3. The cultural loneliness of Rus' is associated with the death of the Byzantine Empire (c).
Task A4. The monolithic nature of Russian culture persisted until the reforms of Peter I (c).
Task A5. The concepts of "sorcerer" and "temple" (b, c) are associated with the paganism of the Slavs.
Task A6. Among the oldest books of Rus' that have come down to our times are the Ostromir Gospel (1056-1057) and Svyatoslav's Izborniks (1073 and 1076) (a, d).
Task A7. In the XI century. Sophia cathedrals were built in Kyiv, Novgorod and Polotsk (a, b, d).
Task A8. The temple architecture of Kievan Rus was strongly influenced by the Byzantine architectural style (a).
Task A10. The handwriting used to write books in Rus' in the 11th-13th centuries is known as the “charter” or “charter letter” (b).
Task A11. The Vladimir Icon of the Mother of God belongs to the iconographic type of Eleusa (Tenderness) (a).
Task A12. One of the features of Russian culture of the XII-XV centuries. can be called polycentrism (c).
Task A13. The famous icon "Trinity" for the cathedral of the Trinity-Sergius Monastery was painted by Andrei Rublev (b).
Task A14. The architect of the Assumption Cathedral of the Moscow Kremlin is Aristotle Fioravanti (a).
Task A15. The book "Journey Beyond Three Seas" was written by Afanasy Nikitin (c).
Task A16. Ivan Fedorov and Pyotr Mstislavets (c, d) are considered the first two famous book printers in Russia.
Task A17. A monument of Russian moralistic literature of the 16th century. is "Domostroy" (a).
Task A18. The tented style begins to spread in the 16th century. (b).
Task A19. Parsuna is a conventional name for works of portraiture of the 17th century. (V).
Task A20. The development of Russian medieval architecture ends with the Naryshkin or Moscow baroque (b).
Block B
IN 1. What term is used to denote the discontinuity of the historical development of culture, which is characteristic, among other things, of Russian culture?
AT 2. Match the name of the East Slavic deity and the function attributed to him:
a) Veles 1) patron of livestock, trade, wealth
b) Perun 2) the god of sunlight and fertility
c) Stribog 3) god of thunder
d) Dazhdbog 4) god of wind and storms
AT 3. What two alphabets originally existed in ancient Slavic writing?
AT 4. Arrange Events cultural life Kievan Rus in chronological order:
a) the baptism of Rus' by Prince Vladimir
b) the creation of the oldest part of the "Russian Truth" by Yaroslav the Wise
c) the creation of the Teachings of Vladimir Monomakh
d) completion of the construction of the Church of the Tithes of the Assumption of the Virgin in Kyiv
AT 5. Match the title of the work with the period in which it was created:
a) "Word about the destruction of the Russian land" 1) XI century
b) "The Tale of Igor's Campaign" 2) XII century
c) "Sermon on Law and Grace" 3) XIII century
AT 6. What is the story about ancient Russian literature"Zadonshchina"?
AT 7. Arrange the events of the cultural life of Muscovite Rus' in chronological order:
a) publication in Moscow of "Apostle" - the first dated printed book
b) the construction of the Faceted Chamber of the Moscow Kremlin by architects Marco Ruffo and Pietro Solari
c) Stoglavy Cathedral, which streamlined the activities of the Russian Orthodox Church
d) Union of Florence, the beginning of the autocephaly of the Russian Orthodox Church
AT 8. Match the name historical character and scope of activities:
a) Fedor Kon 1) architect
b) Abraham Palitsyn 2) icon painter
c) Semyon Dezhnev 3) traveler, explorer of Siberia
d) Simon Ushakov 4) writer and historian
AT 9. Arrange the events of the cultural life of the Moscow State in chronological order:
a) the church reform of Patriarch Nikon, the beginning of the Schism
b) the opening of the Slavic-Greek-Latin Academy in Moscow
c) the construction of St. Basil's Cathedral
d) the first performance of the Russian court theater
AT 10 O'CLOCK. In what century did tendencies towards the secularization of culture begin to manifest themselves clearly in Russia?
Answers to the tasks of block B
Task B1. Discontinuity in the development of culture is called discreteness.
Task B2. Veles - patron of livestock, trade, wealth (a-1); Perun - god of thunder (b-3); Stribog - the god of wind and storms (v-4); Dazhdbog - the god of sunlight and fertility (g-2).
Task B3. In ancient Slavic writing, there were originally two alphabets: Glagolitic and Cyrillic.
Task B4. Baptism of Rus' by Prince Vladimir (988-990) - completion of the construction of the Church of the Tithes in Kiev (996) - creation of the oldest part of the "Russian Truth" (1016 or 1030s) - creation of the "Teachings of Vladimir Monomakh" (the very end of XI - beginning of XII c.) (a, d, b, c).
Task B5. "The Word about the destruction of the Russian land" - XIII century (between 1238 and 1246)
(a-3); "The Tale of Igor's Campaign" - XII century (between 1185 and 1199) (b-2); "The Word of Law and Grace" - XI century (between 1037 and 1050) (c-1).
Task B6. "Zadonshchina" is dedicated to the victory of the Moscow prince Dmitry Ivanovich over the Tatars, won by him in 1380 on the banks of the Don, on the Kulikovo field.
Task B7. The Union of Florence, the beginning of the autocephaly of the Russian Orthodox Church (1439 and 1448) - the construction of the Palace of Facets (1487–1491) - the Stoglavy Cathedral (1551) - the publication of the Apostle in Moscow (1564) (d, b, c, a).
Task B8. Fedor Kon - architect (a-1); Avraamiy Palitsyn - writer and historian
(b-4); Semyon Dezhnev - traveler, explorer of Siberia (in-3); Simon Ushakov - icon painter (g-2).
Task B9. Construction of St. Basil's Cathedral (1555-1560) - Church reform of Patriarch Nikon (1650-1660s) - the first performance of the Russian court theater (1672) - opening of the Slavic-Greek-Latin Academy in Moscow (1687) (c, a, d, b).
Task B10. Tendencies towards the secularization of Russian culture began to clearly manifest themselves in the 17th century.
Block C
C1. “One of the saddest features of our peculiar civilization is that we are only just discovering truths that have long been hackneyed in other places. (...) This comes from the fact that we have never walked hand in hand with other peoples; we do not belong to any of the great families of the human race; we belong neither to the West nor to the East, and we have no traditions of either. Standing, as it were, outside of time, we were not affected by the worldwide education of the human race. (...)
What has become a habit, an instinct among other peoples, we have to hammer into our heads with hammer blows. Our memories do not go beyond yesterday; we are, so to speak, strangers to ourselves. We move so strangely in time that with each step we take forward, the past moment disappears for us forever. This is the natural result of a culture based entirely on borrowing and imitation. (...)
We belong to the number of those nations that, as it were, are not part of humanity, but exist only in order to give the world some important lesson.
1. To which Russian thinker do the above lines belong?
2. The founder of what direction in Russian cultural and philosophical thought is the author of this passage?
3. Describe the position of this trend regarding the role of Russia and Europe in historical development.
4. Name other representatives of this direction.
C2. " Does Russia belong to Europe? Unfortunately or to pleasure, to happiness or misfortune - no, it does not belong. She did not feed on any of those roots with which Europe sucked both beneficial and harmful juices directly from the soil of her own destroyed ancient world, - did not feed on those roots that drew food from the depths of the German spirit. It was not part of the renewed Roman Empire of Charlemagne, which constitutes, as it were, a common trunk, through the division of which the entire multi-branched European tree was formed - it was not part of that theocratic federation that replaced the Charles Monarchy. (...) In a word, she is not involved in either European good or European evil; how can it belong to Europe? Neither true modesty nor true pride allows Russia to be considered Europe.
1. Which Russian thinker does this passage belong to? In what work did he analyze the relations between the mentioned civilizations?
4. What ideological direction does this author belong to?
C3. “... In the earliest versions of Old Russian legislation (“Russian Truth”), the nature of the compensation (“vira”) that the attacker had to pay to the victim is proportional to the material damage (the nature and size of the wound) he suffered. However, in the future, legal norms develop, it would seem, in an unexpected direction: a wound, even a severe one, if it is inflicted by the sharp part of the sword, entails less damage than less dangerous blows with an unsheathed weapon or a sword hilt, a bowl at a feast or “rear” (back) side of the fist.
1. What are the functions of culture in this passage?
2. Why was a less dangerous slap inflicted a greater penalty than a wound inflicted by a sword?
3. The morality of which part of ancient Russian society was reflected by these legal norms?
4. Give examples of a similar substitution of real harm by a “cultural sign” (one or two examples).
Answers to the tasks of block C
Task C1.
1. This is an excerpt from the first of the "philosophical letters" of the Russian thinker Pyotr Yakovlevich Chaadaev.
2. The publication of the "letter" became a theoretical expression of that trend in Russian thought, which was called "Westernism".
3. "Westernism" is a Russian variety of Eurocentrism - the idea of Europe as the optimal and most effective model of social and cultural development. The Westerners considered Russia not an independent civilization, but a part - and a backward one at that - of the European world. Therefore, they believed that the main task of Russia was to join the European culture and civilization. To do this, it is necessary to copy the political and economic system Western Europe.
4. Russian Westernism was not homogeneous. There were two directions in it: liberal and revolutionary. Liberal Westerners (T.N. Granovsky, V.P. Botkin, K.D. Kavelin, B.N. Chicherin) were supporters of the parliamentary form of government. The revolutionary Westernism included V.G. Belinsky, N.P. Ogarev and A.I. Herzen. They viewed Western capitalism as an inhuman system and subsequently switched to socialist positions.
Task C2.
1. This is a quote from the work of Nikolai Yakovlevich Danilevsky "Russia and Europe".
2. Danilevsky denied Russia's belonging to Europe, because Russia developed on its own linguistic, ethnic and religious base. It was not part of the political associations of Europe and relied on other cultural traditions, other cultural and historical principles - not on the heritage of Latin Rome, but on the heritage of Greek Byzantium.
3. Danilevsky substantiated the idea, expressed before him by the Slavophiles, that Russia is a special, original civilization, not similar to either the European or Asian world. He called it the Slavic cultural-historical type and believed that this new type is replacing the decrepit Germano-Roman civilization.
4. Danilevsky was the most prominent representative of "pochvennichestvo" - a trend in neo-Slavophilism.
Task C3.
1. This passage deals with the regulatory and symbolic functions of culture.
2. The wound inflicted by the combat part of the weapon did not dishonor, but was even considered honorable. Anyone who was recognized as worthy of a duel was recognized as socially equal. On the contrary, a slap in the face or a blow with a stick was dishonorable, since this was how a slave was beaten. Such a blow was an insult to the warrior and therefore was punished more severely.
3. Such legal norms reflected the morality of the squad environment, i.e. military nobility of ancient Rus'. These norms testify to the formation of the concept of honor in the military environment.
4. For example, in Western Europe, when knighting, a real blow (in recognition of the initiate as worthy of a military wound) was replaced by a symbolic application of the sword to the shoulder. In the noble code of honor, when challenged to a duel, a real slap in the face (i.e., a direct insult by action) was replaced by a symbolic gesture - throwing a glove.
8 CULTURE OF IMPERIAL RUSSIA (XVIII - EARLY XX CENTURIES)
Block A
A1. What features were characteristic of the modernization of Russian society carried out by Peter I?
a) direct borrowing of elements of European culture
b) the smooth nature of the changes
c) concern for the well-being of all segments of the population
d) harmonization of Russian tradition and European innovations
e) forced nature of changes
A2. prominent figures the cultures of Peter the Great were:
a) G. Derzhavin
b) A. Cantemir
c) M. Shcherbatov
d) F. Prokopovich
e) S. Diaghilev
f) P. Grave
A3. What changes have taken place in Russian culture at the beginning of the 18th century?
a) a civil font was introduced
b) the first women's educational institution was opened
c) the reckoning from the Nativity of Christ was introduced
d) the Empire style of architecture appeared
A4. What was the name of the manual for the education of young nobles, first published in 1717?
a) "Youth honest mirror"
b) "Pilot"
c) "Dueling Code"
d) "City of the Sun"
A5. The first public museum in Russia was the Kunstkamera, open to visitors in:
A6. Who initiated the opening of Moscow University?
a) I.I. Betsky
b) M.V. Lomonosov
c) Catherine II
d) B.Kh. Minikha
A7. Representative of the radical wing of the Russian Enlightenment, who was one of the first to put forward the idea of a revolutionary reorganization Russian society, was:
a) V.N. Tatishchev
b) A.N. Radishchev
c) I.I. Shuvalov
a) M.I. Kozlovsky
b) A.M. Opekushin
c) K.B. Rastrelli
d) E.M. Falcone
A9. Which of the following writers is a prominent representative of romanticism?
a) N.V. Gogol
b) V.A. Zhukovsky
c) M.E. Saltykov-Shchedrin
d) N.A. Nekrasov
A10. Supporters of what direction of socio-political thought idealized pre-Petrine Rus', saw in it the true foundations Russian civilization?
a) westerners
b) masons
c) Slavophiles
d) revolutionary democrats
A11. The founder of the Russian classical music school is considered to be:
a) M.I. Glinka
b) P.I. Chaikovsky
you. Dargomyzhsky
d) C.A. Cui
A12. Which painter painted the painting “The Last Day of Pompeii”?
a) Andrei Rublev
b) Karl Bryullov
c) Valentina Serova
d) Mikhail Vrubel
A13. Who painted the painting "Barge haulers on the Volga"?
a) Mikhail Nesterov
b) Vasily Surikov
c) Ilya Repin
d) Leon Bakst
e) Konstantin Korovin
A14. What founders creative association, created in opposition to the Academy of Arts, were painters I.N. Kramskoy, G.G. Myasoedov, N.N. Ge, V.G. Perov, I.I. Shishkin?
a) Association of Traveling Art Exhibitions (Wanderers)
b) World of Art (World of Art)
c) New Society of Artists
e) Donkey tail
A15. What field of activity unites S.S. Pimenova, V.I. Demut-Malinovsky, B.I. Orlovsky, P.K. Klodt, I.I. Martos, M.M. Antokolsky?
a) music
b) literature
c) painting
d) sculpture
A16. What is the name of the direction in architecture, which is characterized by a mixture of different styles, heterogeneous elements?
a) obscurantism
b) minimalism
c) eclecticism
d) contamination
A17. Representatives of the Art Nouveau style in Russian architecture are:
a) A.N. Voronikhin, K.I. Russia
b) A.I. Stackenschneider, K.A. Tone
c) P. Behrens, O.K. Wagner
d) L.N. Kekushev, F.O. Shekhtel
a) Konstantin Balmont
b) Igor Severyanin
c) Vladimir Mayakovsky
d) Sergei Yesenin
A19. Moscow Artistic theater was founded in 1898:
a) S.I. Mamontov and S.P. Diaghilev
b) V.F. Komissarzhevskaya and V.E. Meyerhold
c) K.S. Stanislavsky and V.I. Nemirovich-Danchenko
A20. Which Russian scientists became laureates Nobel Prize at the beginning of the 20th century?
a) D.I. Mendeleev
b) A.D. Sakharov
c) I.I. Mechnikov
d) I.P. Pavlov
e) A.S. Lappo-Danilevsky
Answers to the tasks of block A
Task A1. The modernization carried out by Peter I was characterized by the direct borrowing of elements of European culture and the forced nature of changes (a, e).
Task A2. A. Kantemir and F. Prokopovich (b, d) were outstanding cultural figures of the time of Peter the Great.
Task A3. At the beginning of the XVIII century. civil script and the chronology from the Nativity of Christ were introduced (a, c).
Task A4. The guide for the education of young nobles was called "Youth's Honest Mirror or Indication for Worldly Behavior, Collected from Various Authors" (a).
Task A5. The Kunstkamera was opened to visitors in 1719 (c).
Task A6. One of the initiators of the opening of Moscow University was M.V. Lomonosov (b).
Task A7. The representative of the radical wing of the Russian Enlightenment was A.N. Radishchev (b).
Task A9. A prominent representative of romanticism was V.A. Zhukovsky (b).
Task A10. The idealization of pre-Petrine Rus' was characteristic of the Slavophiles (c).
Task A11. The founder of the Russian classical music school is M.I. Glinka (a).
Task A12. The canvas "The Last Day of Pompeii" was written by Karl Bryullov (b).
Task A13. "Barge Haulers on the Volga" - a painting by I. Repin (c).
Task A14. Artists Kramskoy, Myasoedov, Ge, Perov, Shishkin were among the founders of the Association of Traveling Art Exhibitions (a).
Task A15. Pimenov, Demut-Malinovsky, Orlovsky, Klodt, Martos, Antokolsky - outstanding Russian sculptors (g).
Task A16. The direction in architecture, which is characterized by a mixture of different styles, is called eclecticism (c).
Task A17. Representatives of the Art Nouveau style in Russian architecture are L.N. Kekushev and F.O. Shekhtel (g).
Task A18. The symbolist poet was K. Balmont (a).
Task A19. The Moscow Art Theater was founded by K.S. Stanislavsky and V.I. Nemirovich-Danchenko (c).
Task A20. Nobel laureates in medicine at the beginning of the 20th century. became I.I. Mechnikov (1908) and I.P. Pavlov (1904) (c, d).
Block B
IN 1. Match the name of the representative of the Russian culture XVIII V. and scope of activities:
a) D.I. Fonvizin
b) G.R. Derzhavin
c) F.G. Volkov
d) I.I. Shuvalov
1) publicist, playwright, creator of Russian everyday comedy
2) actor, theatrical figure, "the father of the Russian theater"
3) statesman, the greatest poet of the second half of the century
4) statesman, philanthropist, initiator of the establishment of Moscow University and the St. Petersburg Academy of Arts
AT 2. Match the name of the architect with the names of the monuments he erected:
a) B.F. Rastrelli
b) D. Trezzini
c) Yu.M. Felten
1) Building of the Twelve Colleges, Peter and Paul Cathedral
2) Winter Palace, Smolny Cathedral
3) Big Hermitage, Chesme Church
AT 3. Match the names of representatives of Russian culture of the 18th century. and scope of their activities:
a) I.N. Nikitin, A.P. Antropov, I.P. Argunov, D.G. Levitsky, F.S. Rokotov
b) A.G. Schedel, J.-B. Leblon, N. Michetti, A. Rinaldi
in hell. Kantemir, V.K. Trediakovsky, A.P. Sumarokov, M.M. Kheraskov
1) portrait painters
2) writers
3) architects
AT 4. What new direction, characterized by an increased interest in human feelings and a desire for a more concrete depiction of the characters' experiences, appears in Russian literature at the end of the 18th century?
AT 5. Match the names of scientific and educational centers with the names of the rulers during whose reign they were established:
a) Moscow University
b) Petersburg Academy of Sciences
c) St. Petersburg Practical Technological Institute
d) Tsarskoye Selo Lyceum
2) Elizaveta Petrovna
3) Nicholas I
4) Alexander I
AT 6. Match the names of Russian scientists of the XIX century. and areas of their scientific interests:
a) A.M. Butlerov
b) N.I. Lobachevsky
c) N.M. Przhevalsky
d) I.M. Sechenov
e) A.S. Popov
1) mathematician, creator of non-Euclidean geometry
2) chemist, creator of the theory of the chemical structure of organic substances
3) geographer, traveler, explorer Central Asia
4) physicist, electrical engineer, inventor of the radiotelegraph
5) physiologist, pathologist, psychologist
AT 7. Arrange literary works by the time of their first publication, from earliest to latest:
a) "Poor Liza" N.M. Karamzin
b) “Crime and Punishment” by F.M. Dostoevsky
V) " Dead Souls"(First volume) N.V. Gogol
d) "Duel" A.I. Kuprin
AT 8. Match the name of the Russian painter of the XIX century. and the genre to which the main part of it belongs creative heritage:
a) O. Kiprensky 1) marinism
b) I. Aivazovsky 2) portrait
c) V. Vereshchagin 3) landscape
d) I. Shishkin 4) ballistics
AT 9. Compare the names of Russian poets and the names of the literary movements they represent:
a) N.S. Gumilyov 1) symbolism
b) V.Ya. Bryusov 2) futurism
c) V.V. Khlebnikov 3) acmeism
d) S.A. Yesenin 4) imagism
Q10. Indicate the correspondence between the names of representatives of Russian culture and the scope of their activities:
a) V.V. Cold 1) ballerina
b) Z.E. Serebryakova 2) silent film actress
c) A.P. Pavlova 3) artist
d) Z.N. Gippius 4) writer
Answers to the tasks of block B
Task B1. D. Fonvizin - publicist, playwright (a-1); G. Derzhavin - statesman, poet (b-3); F. Volkov - actor, theater figure
(at 2); I. Shuvalov - statesman, philanthropist (g-4).
Task B2. B. Rastrelli - Winter Palace, Smolny Cathedral (a-2); D. Trezzini - Building of the Twelve Colleges, Peter and Paul Cathedral (b-1); Y. Felten - The Great Hermitage, Chesme Church (v-3).
Task B3. Nikitin, Antropov, Argunov, Levitsky, Rokotov - portrait painters (a-1); Schedel, Leblon, Michetti, Rinaldi - architects (b-3); Kantemir, Trediakovsky, Sumarokov, Kheraskov - writers (v-2).
Task B4. The literary trend of the late 18th century, characterized by an increased interest in human feelings and a desire for a more concrete depiction of the characters' experiences, is called sentimentalism.
Task B5. Moscow University (1755) was founded by Elizaveta Petrovna (a-2); Petersburg Academy of Sciences (1724) - Peter I (b-1); St. Petersburg Practical Institute of Technology (1828) - Nicholas I (in-3); Tsarskoye Selo Lyceum (1810) - Alexander I (g-4).
Task B6. Butlerov - chemist (a-2); Lobachevsky - mathematician (b-1); Przhevalsky - geographer (v-3); Sechenov - physiologist (g-5); Popov - physicist (d-4).
Task B7. "Poor Liza" (1792) - "Dead Souls" (1842) - "Crime and Punishment" (1866) - "Duel" (1905) (a, c, b, d).
Task B8. O. Kiprensky - portrait painter (a-2); I. Aivazovsky - marine painter (b-1); V. Vereshchagin - battle-player (v-4); I. Shishkin - landscape painter (g-3).
Task B9. N. Gumilyov - representative of acmeism (a-3); V. Bryusov - symbolism
(b-1); V. Khlebnikov - futurism (v-2); S. Yesenin - imagism (g-4).
Task B10. V. Kholodnaya - film actress (a-2), Z. Serebryakova - artist (b-3), A. Pavlova - ballerina (c-1), Z. Gippius - writer (d-4).
Block C
C1. “This disease, which has infected Russia for a century and a half, is expanding and taking root, (...) it seems to me that it is most decent to call Europeanism; and the fundamental question on which the whole future depends, the whole fate of not only Russia, but also the entire Slavic people, is (...) whether this disease will turn out to be grafting, which, having subjected the body to a beneficial upheaval, will be cured, leaving no harmful indelible marks (...)
All forms of Europeanization, with which Russian life is so rich, can be summed up under the following three categories:
1. Distortion folk life and replacing its forms with alien, foreign forms (...)
2. Borrowing various foreign institutions and transplanting them onto Russian soil with the idea that what is good in one place should be good everywhere.
3. A look at both internal and foreign relations and questions of Russian life from a foreign, European point of view; looking at them with European glasses.
1. What period of Russian history, which was characterized by "Europeanism", does the author of the passage mean?
3. What directions in Russian thought were generated by the problem of Russia's cultural and historical identity in relation to Europe?
4. Name other representatives of the direction to which the author of the passage belonged.
C2. “Under Alexander, the style of “Louis XVI” gives way to the style of “Empire”. It is last step in development classical style. (...) The desire for extreme simplicity of lines is combined with a passion for colossal dimensions. (...) The true finalizer of the Alexander style - and of the entire St. Petersburg period of architecture - is Carl Rossi. (...) With his buildings, he gave the monumental Petersburg its final present look. Rossi worked not only on buildings, but also on streets and squares. All four of Rossi's major works have this character.
1. What period of the “Alexander style” is referred to in the text?
2. What are the four main works of K. Rossi in St. Petersburg.
3. To what architectural style refers to the work of Carl Rossi?
4. Name the monumental structures of other architects that appeared in the capital of Russia in the time of Alexander.
C3. “Much of the creative upsurge of that time entered the further development of Russian culture and is now the property of all Russians. cultured people. But then there was an intoxication of creative upsurge, novelty, tension, struggle, challenge. During these years, many gifts were sent to Russia. This was the era of the awakening of independent philosophical thought in Russia, the flowering of poetry and the sharpening of aesthetic sensibility, religious anxiety and quest, interest in mysticism and the occult. New souls appeared, new sources of creative life were discovered, new dawns were seen, the feeling of decline and death was combined with the feeling of sunrise and the hope of the transformation of life. But everything happened in a rather closed circle, cut off from a broad social movement. (...) The cultural renaissance appeared in our country in the pre-revolutionary era and was accompanied by a keen sense of the approaching death of old Russia. There was excitement and tension, but no real joy.”
1. What period of "creative upsurge" and "renaissance" in Russian culture does the author of the above passage write about?
2. What term is used to describe the state of European and Russian culture of the late 19th - early 20th centuries, characterized by a general worldview crisis, pessimistic moods, extreme individualism and subjectivism, immorality, refined aestheticism, a tendency towards irrationalism and mysticism?
4. List the main literary trends that developed in Russia in the era under consideration.
Answers to the tasks of block C
2. This period of Russian history was characterized by a sharp cultural gap between the elite of the nobility and the bulk of the country's population. The gap was generated by the reforms of Peter I, who modernized Russia according to European models, and planted them primarily in the upper strata of Russian society.
3. When discussing the problem of the uniqueness of Russia, Slavophilism and Westernism were formed. The Slavophils defended the idea of Russia's identity, the independence of its cultural and historical development. Westerners viewed Russia as a backward outskirts of the European world, whose task is to catch up with Europe.
4. Danilevsky developed the ideas of the Slavophiles. Among the founders of Slavophilism were I.V. Kireevsky, A.S. Khomyakov and K.S. Aksakov. Yu.F. Samarin and I.S. Aksakov.
Task C2.
1. It's about about the first quarter of the 19th century. during the reign of Alexander I.
2. The four main works of K. Rossi are: the Mikhailovsky Palace with the square adjacent to it; the ensemble of Palace Square, formed by a semicircle of the building of the General Staff and the Ministries of Foreign Affairs and Finance with an arch in the middle; the square and surrounding streets near the Alexandrinsky Theatre; buildings of the Senate and the Synod on the Senate Square.
3. The architecture of K. Rossi belongs to classicism (Russian Empire style).
4. The first monumental building in St. Petersburg during the time of Alexander I is the Kazan Cathedral (1801–1811) by architect A.N. Voronikhin. The construction of the Admiralty (1806–1815) by the architect A.D. Zakharov and the Stock Exchange building with the Spit of Vasilievsky Island (1805–1810, architect J.F. Thomas de Thomon). In Alexander's time, the construction of St. Isaac's Cathedral also began, stretching for forty years (1817–1857, architect O. Montferrand).
2. This cultural phenomenon is called decadence or decadence.
3. Representatives of the Russian “religious and philosophical renaissance” were V.S. Solovyov, D.S. Merezhkovsky, L. Shestov, N.A. Berdyaev (author of the quoted passage), S.N. Bulgakov, P.A. Florensky, V.V. Rozanov, S.L. Frank and others
4. The main literary movements of the Silver Age were symbolism, acmeism and futurism.
Introduction
Discussion about the culture of Russia has been and remains relevant to modern society.
Domestic culture throughout all the centuries of its formation is inextricably linked with the history of Russia. Our cultural heritage has evolved in the process of formation and development national identity, was constantly enriched by its own and world cultural experience. It gave the world the pinnacle of artistic achievements, became an integral part of world culture. The attitude towards Russian culture among the figures of world culture has always been ambiguous and contradictory. A hundred and fifty years ago, it was already felt so clearly that one of the most educated and European poets in Russia, Fyodor Ivanovich Tyutchev, formulated this attitude and its reasons in a quatrain:
Russia cannot be understood with the mind,
Do not measure with a common yardstick:
She has a special become,
You can only believe in Russia
Tyutchev considered this attitude to Russia and its culture to be original, irrational, accessible only to faith and arising from misunderstanding. Even earlier, in 1831, Pushkin wrote even more sharply in the poem "To the Slanderers of Russia":
Leave us: you have not read These bloody tablets...
Mindlessly seduces you
Fight desperate courage -
And you hate us...
Pushkin saw the reason in the fire of the Napoleonic Wars, which had not yet cooled down. But in the two world wars of the 20th century, Russia was an ally of France and England, it was also an ally of the United States, and the same familiar notes sound in the disputes between Russian and Western intellectuals.
Russian culture world
The concept of Russian culture, its characteristics and features
russian culture world national
The concepts of “Russian culture”, “Russian national culture”, “culture of Russia” can be considered as synonyms, or as independent phenomena. They reflect different states and components of our culture. It seems that when studying Russian culture, the focus should be on the culture itself, the cultural traditions of the Eastern Slavs as a union of tribes, Russians, Russians. The culture of other peoples in this case is of interest as a result and process of mutual influence, borrowing, dialogue of cultures. In this case, the concept of “Russian culture” is synonymous with the concept of “Russian national culture”. The concept of "culture of Russia" is broader, as it includes the history of the formation and development of the culture of the Old Russian state, individual principalities, multinational state associations - the Moscow State, Russian Empire, Soviet Union, Russian Federation. In this context, Russian culture acts as the main backbone element of the culture of a multinational state. The multinational culture of Russia can be typified on various grounds: confessional (Orthodox, Protestants, Muslims, Buddhists, etc.); according to the economic structure (agricultural culture, cattle breeding, hunting), etc. Ignore a lot national character culture of our state, as well as the role of Russian culture in this state is very unproductive. Interest in cultural features different peoples Russia is shown to a greater extent by ethnographers and to a lesser extent by culturologists. The simultaneous existence of different cultures, mixed marriages, multidirectional traditions within the same family, village, city require the careful attention of researchers. From the harmonization of these relations, mutual knowledge largely depend good relations in the country, the successful solution of tasks for the development of Russian culture.
The study of national culture is not only an educational task. It is closely connected with another - no less important - to grow bearers of Russian culture, followers of its traditions, which will contribute to its preservation as a part of world culture, expanding the boundaries of Russian culture, and the dialogue of cultures.
“Oh, light bright and beautifully decorated Russian land! You are glorified by many beauties: you are famous for many lakes, locally revered rivers and springs, mountains, steep hills, high oak forests, clear fields, marvelous animals, various birds, countless great cities, glorious decrees, monastery gardens, God's temples and formidable princes, boyars honest, many nobles. You are full of everything, Russian land, O orthodox Christian faith!
These lines, imbued with deep love for their land, can be considered an epigraph to this text. They form the beginning of the ancient literary monument"A word about the destruction of the Russian land". Unfortunately, only an excerpt has been preserved, which was found as part of another work - “The Tale of the Life of Alexander Nevsky”. The time of writing the "Word" - 1237 - the beginning of 1246 Each national culture is a form of self-expression of the people. It reveals the features of the national character, worldview, mentality. Any culture is unique and goes through its own, inimitable way of development. This fully applies to Russian culture. It can be compared with the cultures of the West only to the extent that they interact with it, influence its genesis and evolution, and are connected with Russian culture by a common destiny.
Attempts to understand the national culture, to determine its place and role in the circle of other cultures are associated with certain difficulties. They can be subdivided into the following: a strong attraction of researchers to a comparative approach, a constant attempt to compare our culture and the culture of Western Europe and almost always not in favor of the first; ideologization of specific cultural and historical material and its interpretation from various positions, during which some facts are brought to the fore, and those that do not fit into the author's concept are ignored.
When considering the cultural-historical process in Russia, three main approaches are clearly traced.
The first approach is represented by supporters of the unilinear model of world history. According to this concept, all the problems of Russia can be solved by overcoming the civilizational, cultural lag or modernization.
Supporters of the second proceed from the concept of multilinear historical development, according to which the history of mankind consists of the history of a number of original civilizations, one of which includes the Russian (Slavic - N.Ya. Danilevsky or Orthodox Christian - A. Toynbee) civilization. Moreover, the main features or “soul” of each civilization cannot be perceived or deeply understood by representatives of another civilization or culture, i.e. is unknowable and not reproducible.
The third group of authors tries to reconcile both approaches. These include the well-known researcher of Russian culture, the author of the multi-volume work “Essays on the History of Russian Culture” P.N. Milyukov, who defined his position as a synthesis of two opposing constructions of Russian history, “of which one put forward the similarity of the Russian process with the European one, bringing this similarity to the point of identity, and the other proved Russian originality, to complete incomparability and exclusivity. Milyukov occupied a conciliatory position and built the Russian historical process on the synthesis of both features, similarity and originality, emphasizing the features of originality "somewhat more sharply than the similarities." It should be noted that identified by Milyukov at the beginning of the 20th century. approaches to the study of the cultural-historical process of Russia retained, with some modifications, their main features until the end of our century.
Most authors, who differ in their assessments and prospects of the cultural and historical development of Russia, nonetheless distinguish a number of common factors (conditions, causes) that determine the features (backwardness, delay, originality, originality) of Russian history and culture. Among them: natural-climatic, geopolitical, confessional, ethnic, features of social and state organization Russian society.
There are specific features of Russian culture:
1. Russian culture is a historical and multifaceted concept. It includes facts, processes, trends that testify to a long and complex development both in geographical space and in historical time. The remarkable representative of the European Renaissance, Maxim Grek, who moved to our country at the turn of the 16th century, has an image of Russia that is striking in depth and fidelity. He writes about her as a woman in a black dress, sitting thoughtfully "by the road." Russian culture is also "on the road", it is formed and developed in constant search. History bears witness to this.
2. Most of the territory of Russia was settled later than those regions of the world in which the main centers of world culture developed. In this sense, Russian culture is a relatively young phenomenon. Moreover, Rus' did not know the period of slavery: the Eastern Slavs went directly to feudalism from communal-patriarchal relations. Due to its historical youth, Russian culture faced the need for intensive historical development. Of course, Russian culture developed under the influence of various cultures of the countries of the West and the East, which historically outstripped Russia. But perceiving and assimilating the cultural heritage of other peoples, Russian writers and artists, sculptors and architects, scientists and philosophers solved their problems, formed and developed domestic traditions, never limiting themselves to copying other people's samples.
3. A long period of development of Russian culture was determined by the Christian Orthodox religion. For many centuries, temple building, icon painting, and church literature became the leading cultural genres. Until the 18th century, Russia made a significant contribution to the world artistic treasury through spiritual activities associated with Christianity. At the same time, the influence of Christianity on Russian culture is a far from unambiguous process. According to the fair remark of the prominent Slavophil A. S. Khomyakov, Rus' took only the external form, ritual, and not the spirit and essence of the Christian religion. Russian culture got out of the influence of religious dogmas and outgrew the boundaries of Orthodoxy.
4. The specific features of Russian culture are determined to a large extent by what the researchers called the “character of the Russian people.” All researchers of the “Russian idea” wrote about this. The main feature of this character was called faith. The alternative "faith-knowledge", "faith-reason" was decided in Russia in specific historical periods in different ways, but most often in favor of faith. Russian culture testifies: with all the inconsistencies in the Russian soul and Russian character, it is difficult to disagree with the famous lines of F. Tyutchev: “Russia cannot be understood with the mind, cannot be measured with a common yardstick: it has become special - you can only believe in Russia”
Russian culture has accumulated great values. The task of the current generations is to preserve and increase them.
Cultural archetype, mentality and ethnicity
Cultural archetypes- these are deep cultural attitudes of the "collective unconscious", with the greatest difficulty amenable to change. The characteristic features of cultural archetypes are stability and unconsciousness. Cultural archetypes make themselves felt in all spheres of human life, but most of all they are manifested in his Everyday life. At the same time, as Jung noted, "when a situation is presented that corresponds to a given archetype, the archetype is activated, and a compulsion develops, which, like the force of instinct, makes its way, contrary to reason and will."
It is necessary to distinguish between the concepts of cultural archetype, mentality and national character.
mentality- this is “a set of symbols that must be formed within the framework of each given cultural and historical era and fixed in the minds of people in the process of communicating with their own kind, i.e. repetitions." If cultural archetypes are formed "in factum" and are of an unconscious and stable nature, then the mentality as a conscious system of symbols and meanings is "post factum", and therefore tends to diversify. Mentality as a way of expressing knowledge about the world and a person in it serves as an ontological and functional explanation in everyday life and contains, in the first case, the answer to the question, what is it; and in the second - how and why it is.
The attribute of mentality is identity, which is determined among its carriers in the final analysis by the commonality of social conditions in which consciousness is formed. Identity is manifested in the ability of people to give the same meanings to the same phenomena of the objective and subjective world, i.e. consciously interpret and express them in the same way in the same symbols.
national character, as defined by some researchers, is the genotype plus culture. The genotype is what each of us receives from nature, through genes, and culture is what we join from birth. Therefore, the national character, in addition to the unconscious cultural archetypes that a person internalizes in the process of socialization, includes the most recurring natural ethnopsychological features of individuals.
The formation of the Russian cultural archetype was greatly influenced by the adoption in the 10th century. Christianity, which came to Rus' from Byzantium in the Orthodox form. The adoption of this or that religion as the state and national entails far-reaching consequences not only in the sphere of faith, but also in the entire spiritual
Eastern Christian influence was revealed to a greater extent in the Moscow period of Russian history, in the 15th-16th centuries, when Byzantium itself had already fallen under the blows of the Turks. This influence was carried out primarily through culture, Byzantium, refined and vicious, combining theology with orgies, created a unique culture. Taking highlights of human existence - birth, death, the conversion of the soul to God - she surrounded them with such high poetry, raised them to such a great meaning, to which they had not been raised anywhere before. (V. Rozanov).
In Eastern Christian culture, the earthly existence of a person, considered as an episode on the threshold eternal life, had no value in itself. Therefore, the vital task was to prepare a person for death, which was regarded as the beginning of this life. Spiritual aspirations for humility and piety, a sense of one's own sinfulness and asceticism were recognized as the meaning of a person's earthly existence.
Hence, in the Orthodox culture, a disdain for earthly goods appeared, since earthly goods are insignificant and fleeting, the attitude towards work is not as a means of creation and creativity, but as a way of self-abasement and self-discipline.
Based on the opposition of the divine (hidden) and the earthly (accessible to direct perception), Byzantine culture showed a particularly clear desire to reveal the true (mystical) meaning of phenomena. From the illusory possession of the truth flowed intolerance, enshrined in the Orthodox cultural archetype, to any kind of dissent, which was interpreted as heresy, as deviation from the good path.
Considering their culture as the highest, the Byzantines consciously protected themselves from foreign influences, including cultural ones. This normative-value autarchy at the level of the "collective unconscious" gave rise to the features of the Orthodox cultural archetype. messianism .
With Orthodoxy on Russian soil was transferred and catholicity idea , which usually means collective life-creation and harmony, the unanimous participation of believers in the life of the world and the church. In this sense, catholicity was opposed to individual sophistication with its rational, according to Orthodox ideas, abstract speculation. The conciliar experience and behavior was guided not by reason, but by the “movement of the heart” and emotions, but at the same time it always strove for concreteness, tangibility of religious acts, for their coordination with custom, “primordial” habits, and not with abstract principles. .
Eastern Christian catholicity, spiritual synthesis (“ unity ”) also corresponded to a peculiar global form of pragmatism, often experienced as a kind of religious ecstasy. A feature of Orthodox Russia in this regard was a pragmatic approach to various kinds of philosophical concepts, especially to social doctrines, the implementation of which was accompanied by bringing a certain trend to the last limit.
The Orthodox tradition of conciliar integration has also found expression in a characteristic of Russian culture. merging the concepts of beauty, goodness and wisdom in the word "splendor". S. Bulgakov defined this feature of the Orthodox worldview as "the vision of the intelligent beauty of the spiritual world."
Orthodoxy, spiritually organizing the religious and moral life of the Russian people, contributed to the assimilation of such a system of spiritual values, which, superimposed on the pagan cultural environment, led to the formation of a special - John's, messianic - type of Russian people. In Orthodoxy, the eschatological side of Christianity is very strongly expressed. Therefore, the Russian, John's man is largely an apocalyptic or nihilist. In connection with this, he possesses a sensitive distinction between good and evil, vigilantly notices the imperfection of earthly actions, customs, institutions, never being satisfied with them and never ceasing to seek perfect goodness.
Recognizing holiness is the highest value , a Russian person strives for absolute goodness, and therefore does not elevate earthly, relative values to the rank of "sacred" principles. He wants to act always in the name of something absolute. If a Russian person doubts the absolute ideal, then he can reach extreme ochlocracy and indifference to everything and is able to incredibly quickly go from incredible tolerance and obedience to the most unbridled and boundless rebellion.
“A Russian person loves to remember, but not to live” (A. Lekhov). Om does not live in the present, but only in the past or the future. It is in the past that he seeks moral consolation and inspiration for his life. Aspiration to the future, constant search a better life is combined in a Russian person with an indomitable faith in the possibility of achieving it.
Eternal search for an ideal - a fertile basis for the emergence of various kinds of social utopias and myths. The cult of the past and the future in Russian utopian culture makes the present an object of criticism and gives rise in the archetype of the Russian person, respectively, to two life attitudes: constant teaching as a preaching of moral renewal with social recipes ready for all occasions, and permanent doubts, searches, constant posing of questions without answers. To doubt and to teach, to teach and to doubt, these are his two enduring tendencies.
Ioannovsky, the messianic man feels called to create the highest divine order on earth, to restore around him the harmony that he feels in himself. Therefore, it is not the thirst for power that inspires him, but the mood of reconciliation and love. Ioannovsky man is driven by a feeling of some kind of cosmic possession. He is looking for the disunited in order to reunite, illuminate and sanctify it.
Struggle for universality- the main feature of the John, the messianic man. At the same time, striving for the infinite and all-encompassing, he is afraid of definitions, hence the brilliant reincarnation of Russian people. The Ioannovsky, messianic type that has developed in Russia is opposed by the Promethean, heroic man of the West (W. Schubart). He sees chaos in the world, which he must shape with his organizing power. The heroic man is full of a thirst for power, he moves further and further away from God and goes deeper and deeper into the world of things. Secularization is his fate, heroism is his life feeling, tragedy is his end.
Oriental people also differ from the Russian man of the John type. To the messianism and spirituality of the Russian man, to the heroism and expressiveness of the Western man, the Eastern man opposes "universality" ("tastelessness"). IN Eastern culture“tastelessness” is an example of a worldview oriented towards preserving the harmony of the world, which has an internal dynamism of development, and therefore does not require arbitrariness of human intervention. In moral and religious terms, “tasteless” is a sign of perfect taste, its universality, it is the highest virtue, because “taste” is a preference, and any actualization is a limitation. In the cultural tradition of the East, "tastelessness" is positive quality. This is a value that is realized in life in the practice of unconscious social opportunism, which means accepting or withdrawing from affairs with maximum flexibility and focusing solely on the demand of the moment.
Therefore, if the virtues of a Western person are energy and intensity, fashion and sensation, an Eastern person is the exact middle and mediocrity, noiselessness and fading, then the virtues of a Russian person are passivity and patience, conservatism and harmony.
The national identity of Russian culture is recognizable at the stage of the Baptism of Rus', and during the period of the Mongol-Tatar yoke, and during the reign of Ivan the Terrible, and during the reforms of Peter the Great, and during the life of Pushkin, and at the present stage. Thus, we are talking about the civilizational development of Russia, namely, the mental prerequisites for the civilization that has developed in Russia. In this regard, the mental factors of civilization turn out to be common to a number of peoples and even ethnic groups, and in the case of Russia they are definitely supra-ethnic and inter-ethnic in nature, i.e. turn out to be active and backbone - for a number of genetically different cultures that are interconnected by a common historical destiny, the unity of the territory, similar geopolitical and natural conditions, the principles of agriculture and cattle breeding, and gradually state structure. So, having their own unique cultures, many peoples that inhabited Russia - Turkic and Finno-Ugric, Transcaucasian and Central Asian - turned out to be involved in a single, common Russian civilization.
The peculiarity of Russia stems from the border position of Russia between East and West, the border position of Russian culture between Eastern and Western civilizations. Russia and Russian culture fall outside both the West and the East. Russia has an intermediary appointment - “in relations between the West and the East, i.e. a kind of negative and positive exclusivity of Russia in relation to world civilization and its global antinomy (East-West). The very binarity in the structure of civilization is an undoubted result of the “borderline” position of Rus' – Russia between East and West and the clash and interpenetration of the features of one and the other “supercivilization” acquired over many centuries.
In the space of Russian Eurasia, both in the geopolitical and in the spiritual, two oppositely directed streams of world history met. Such a clash expresses the global conflict of two "ultimate" types of human civilization; it has become a kind of world civilizational "whirlpool", a source of world-historical "turbulence". There are no other analogues of such a giant global "fan" on Earth yet.
Russian Eurasia- this is the unity and struggle of civilizational processes, originating both in the West and in the East. Therefore, all the processes of a socio-cultural-historical nature that are unfolding in Russia have far-reaching consequences for both the West and the East, in fact, for the whole world. According to the historian M. Gefter, Russia has become a "world of worlds", i.e. a complex and self-contradictory system, more universal and universal than East and West taken separately.
“The historical significance of Russia’s experience,” a contemporary Russian philosopher of history wrote recently, “is that it, as the focus of world problems, tragically reflected the transition to a liberal civilization, which for other countries and peoples passed painlessly by Russian standards. Humanity has broken in two between nations, but it can also be a powder magazine, which is located in weak point the world community. Hence the need for increasing attention to the problems of Russia, which, in fact, affect the whole world.
