Composition on the theme of the problem of love for the motherland according to V. A

A lot of sincere and high words have been said about this feeling.
many words, and it deserves them. It is irrelevant
an earthly part of that iron frame on which
the edifice of social life is sustained and with destruction
which it turns into a heap of ruins.

Love for the fatherland is one of the deepest
feelings fixed in the human soul for centuries and
millennia. “The best sign is for the fatherland brave-
ro fight,” said Homer; “Cities, their great-
whose brilliance, perfection of buildings, many marvel,
everyone loves their homeland” - these are the words of Lucian; "Fatherland
voice - the voice of the best muse "- P. Beranger; "And the smoke
the fatherland is sweet and pleasant to us ”- A. S. Griboyedov;

“A person has nothing more beautiful and more expensive than birth
us. A man without a homeland is a poor man ”- Y. Kolas.

Love for the motherland is one of the most distinct
examples of love as such. "We love our parents,
dear children, relatives, relatives, - says Tsitse-
ron - but all ideas about love for something
combined in one word "fatherland". What an honest
a man will hesitate to die for her if he
can it do her any good?"

Love for the motherland means love for the native land
and the people who live on it. These two components
common feelings usually go together, supporting and
reinforcing each other. But it happens that they are tragically
diverge: a person loves his homeland, but not his
Chechens. Love for the motherland, opposed
love for living people, inevitably turns out to be ab-
contractual and declarative. And if such a person is
goes to the pinnacle of power, he brings disaster to his
people.

The foundation of dictatorship and tyranny often lies
opposition to the "high interests" of the motherland (so
or otherwise identified by the dictator with his
own interests or the interests of those behind
him of a narrow group) to the interests of an allegedly unworthy
people. Sophocles has already expressed this well in the image
dictator Creon, who, as it seemed to him, loved
well, but not her people, and who brought misfortune not only
on them, but also on himself.

The Czech philosopher of the last century, J. Kolar, was
it is not possible to oppose love for the people, the nation - love
vie to the fatherland and put the first above the second. "...What
should a reasonable person love more - a country or
people, fatherland or nation? Fatherland we can easily
find, even if we lost it, but the nation and language -
nowhere and never; the motherland itself is dead
the earth, a foreign object, is not a person; nation

but there is our blood, life, spirit, personal property. Liu-
Bov to the fatherland, to native places it seems to Kolar
blind natural instinct, inherent not only
man, but also animals and even plants, while
how love for the people is always ennobled by reason
and education. “... Many trees and flowers with such
affection cling to their homeland, its land,
spirit and water, which immediately wither, wither and change, if
transplant them; stork, swallow and other migratory
birds return from fairer lands to their
cold native land, in poor nests; many
animals allow themselves to be killed rather than leave their land
liu, their territory, cave, their home and food, and
if we forcibly tear them out of their native conditions
life and transfer to foreign lands, they will perish from
homesickness." Love for the native land as the lowest
the stage of love for the motherland is more characteristic, he thinks
Kolar, an undeveloped man, a savage who does not know
nothing like a nation; modern, developed and
an educated person puts his nation higher. "Gro-
the former savage clings more to his poor, smoky
shack filled with smoke and bad smells
and to the inhospitable wilderness than an educated person
century to his palace and park. homeland of the Eskimo
wife and children - this is a big ice floe floating in the shi-
the rock of the sea; the ice floe sways and leans on the formidable
waves, sea storms and sea currents carry it along
wide spaces. Seals and seabirds - here
his countrymen, fish and carrion are his food. Year after year
he lives with his family in this ice homeland,
fiercely protects her from enemies and loves her so
strong that I would not exchange it for the most beautiful
corners of the earth. The savage only knows the land that is his
gave birth, and a foreigner and an enemy are called by him
one concept; the whole world is closed within the borders of his country.
Whom should we thank for that best and grateful

dearest thing we have? Not ourselves, not our land,
but of our ancestors and contemporaries."

This is hardly a colorful, but biased description.
fair. Eskimo countrymen are not only seals and
birds, and he loves not only his wife and children, but also his
people, albeit small, but the people, with its special, only
its inherent language, legends, traditions,
hopes, etc.

It is also rash to assert that modern
a person's sense of his native land is weakening, yielding to
commitment to his people.

Composer Sergei Rachmaninoff and his wife, passionately
who loved Russia, found themselves in Switzerland, created
near Lucerne, a kind of Ivanovka, a village in
which they once lived. But a complete replacement
Did not work out. Rachmaninov loved this place, there to him
the music returned, after a long break he returned to
began to compose. But one day he blurted out longingly
about lost homes. “Are there mosquitoes here?
he cried, slapping one of them.
they don't know how to pour. Not like ours, Ivanovsky - wail-
it turns out, you won’t see the light of God.”

I. Bunin told his secretary Bahrakh: “How much
Russians withered away in a foreign land. From poverty, from
sicker? I don't know, I think - much more from longing for
Tverskaya street or some impoverished village
Petukhovka, lost among swamps and forests ... "From
Chekhov's letters from Nice to his sister Bunin
sal: “... I work, to my great annoyance, not enough
and not good enough, for working on the wrong side
it’s uncomfortable at someone else’s table ... ”After reading this extract,
Bakhrakh recalls, Ivan Alekseevich paused, looking
on the evening sky of Grasse, and somehow dim, sev-

Kolar J. On Literary Reciprocity//Anthology of Czech and
Slovak philosophy. M., 1982. S. 234-235.

One Russian writer, who lived in exile,
passed the judgment of his fellow countryman, settled by the will of fate
in Paris: “What is this Paris? Nothing special. Here
our lands: you go through the swamps for a week and get nowhere
you'll leave!"

Let it be unimportant, but dear, and to modern man
century may seem better than good, but alien
earthly.

Contrasting the motherland and its people never
did not bring and is not able to bring good. Neither in that
when the interests of the motherland are put above the interests
people, not when love for the people is given
reverence for the love of the native land.

The feeling of patriotism makes a person a particle of greatness.
whom the whole - his homeland, with which he is ready to
share both joy and sorrow.

Russia, beloved, do not joke with this,
All your pains - they pierced me with pain.
Russia, I am your capillary vessel,
It hurts when you hurt, Russia.

A. Voznesensky

Patriotic feelings flare up with particular acuteness
when severe trials fall upon their homeland
tanya. “The wound inflicted on the homeland, each of us feels
in the depths of his heart” (V. Hugo). War, famine
natural disasters unite the people, make them forget
everything private and transient, to abandon "the former
passions and devote all your strength to one thing - the salvation of the
dynes.

In the autumn of 1941, when the fascist armada seemed to l
irresistibly marched on Moscow, Bunin said, remembering, ?!

probably the recent revolution and civil war:
“In your house you can quarrel, even fight.
But when the bandits are on you, that's it, my friend, that's all
squabbles should be put aside and by the whole world
gasp for strangers, so that fluff and feathers fly from them.
Here Tolstoy preached non-resistance to evil by violence,
wrote that only those in power needed wars.
But if the enemies had attacked Russia, the war would have continued
to curse, but with all my heart I would root for my own. So
a normal, healthy person is arranged, and in a different way
should not be. And the Russian is struck by longing and love
to the fatherland stronger than anyone ... ""

Admiral Kolchak, who proclaimed himself a citizen
war as the “supreme ruler of Russia”, recognized
thought that it would be easier for him to die of cholera than
at the hands of the proletariat. “It doesn’t matter,” he said,
what to be eaten by domestic pigs. However
love for his people turned out to be stronger than acute
hatred for the class enemy. His beloved through
for many years she remembered that when she and Kolchak you-
were traveling from Omsk, with them followed the Russian gold reserves,
which turned out to be fatal for the admiral: twenty-nine
Pullman cars with gold, platinum, silver,
jewels of royal treasures. The admiral was afraid
that the gold would fall into the hands of foreigners. One day before
arrest, he said: “Duty commanded me to fight the pain
sheviks to the last opportunity. I am defeated
and gold? Let it go to the Bolsheviks rather than
Czechs. And among the Bolsheviks there are Russian people” 2 .

Defending his people, Moses, as you know,
said to God himself: “And Moses returned to the Lord
I went, and said: O, this people have committed a great sin;

made himself a golden god. Forgive them their sin. And if
no, then blot me out of your book, into which
You wrote in” (Exodus 32:31-32).

Passionate desire to serve the people, not to leave
even love can overpower him in a time of misfortune
to God, if between these feelings you suddenly have to
choose.

It's bad when a person leaves another person
in trouble or betray him. But leave the fatherland in trouble
and even more so to betray him is a crime for whom
There is no statute of limitations, no repentance, no forgiveness.

Love for the motherland is least of all blind,
instinctive feeling, forcing mindlessly pre-
exalt the fatherland, not noticing its vices. Be in love
homeland means, first of all, to wish her well, achieve
to make her better.

One of the most remarkable patriots in history
Russia, P. Ya. Chaadaev, wrote: “More than anyone
of you, I love my Motherland, I wish her glory, I know how
to appreciate the high qualities of my people. Probably pat-
rhetoric feeling, inspiring me, does not match
this is similar to the one whose cries violated my being-
ing. I have not learned to love my Motherland since closing
eyes, bowed head, closed
mouth. I find that a person can be useful
his country only if he clearly sees
her. I think the time of blind loves is over^
that now we first of all owe the Motherland the truth.
Chaadaev was considered a slanderer of his fatherland,
were shown to be insane, banned from publication. His "Apo-
the lore of a madman," from which the passage is taken, was
written in the mid 1930s
but in Russia it was published only at the beginning of our
century.

The idea that real patriotism should be
undermined by the light of critical reason, not presented to everyone

is obvious. Love for the fatherland and now often
responds with that cloying boast, which in Russia
these once ironically called "leavened patriotism"
mom." You listen to such a leavened patriot, you noticed
Gogol, and even if he is sincere, “only plus
go to Russia!”

M. Saltykov-Shchedrin was ardently, selflessly devoted to
his country. "I love Russia to the pain of my heart, -
he wrote, - and I can’t even think of myself anywhere
except for Russia. And at the same time, his attitude to the country
and the people were filled with that tragic duality
news, about which A. Blok later said in "Retribution":

And disgusted with life

And unconditional love for her

And passion and hatred for the motherland ...

Saltykov-Shchedrin, who saw the economic
Russian and political backwardness of Russia, unable to
take advantage of vast resources
and talents of his people, created the most severe and
gloomy picture of his homeland in Russian literature.
Passion for the fatherland did not prevent him from condemning
denial and ridicule of her vices.

True patriotism is alien and hostile to national
arrogance and any nationalist
static prejudice.

“... Beware of the stupid, intolerant, arrogant pat-
riotism, because it is often only a pre-
a lair for the blackest deeds ... ”(J. Kolar).

Love for one's fatherland, not connected with the thought
I pour about the supremacy of the universal idea, about the equality
of all peoples, regardless of the level of their social
cultural and cultural development, is harmful in the first place
the turn of the motherland itself. “... It is impossible not to love the father
properties ... - wrote V. Belinsky, - it is only necessary that
this love was not a dead contentment that
there is, but a living desire for improvement; layer-

vom - love for the fatherland should be together and love
bow to humanity." “To love your homeland is a
chit ardently desire to see in it the realization of the idea
the la of mankind and, to the best of their ability, advance
this "". About the inferiority of national egoism and se-
paratism, the need to connect the national with
Russian literature has always said universally human.
“... The moral principles of any individual people
the essence of universal human principles,” Saltykov wrote.
Shchedrin, and in another place: “The idea that warms the pa-
riotism is the idea of ​​the common good ... it is a school in which
a swarm of man develops to the perception of the idea of ​​man
society."

The opposite of nationalism is the acceptance
life of their homeland and their people, a kind
national nihilism, exhibited in the recent
past almost a natural consequence of inter-
nationalism. “Unfortunately, there are forces,” noted in
one of the interviews with the writer Ch. Aitmatov, who
in the people themselves, and this often happens, they themselves deny
myself. They are busy self-incriminating. I call it national
natal nihilism. The phenomenon is the same reaction
something like nationalism itself.”

National and universal, international
nalnoe-two interrelated parties. Without their one
there is no global process of development and convergence
peoples and nations that make up a single humanity.

Rapprochement of nations and overcoming national
borders - the regularity of the historical process. In Ev-
rope, it began to be acutely felt after the first
world war.

“Today every “intellectual” in Germany, in England
lii or in France feels, - wrote the Spanish philo-
sof X. Ortega y Gasset, - that the borders of his state

1 Belinsky V. G. Sobr. op. In 3 vol. M., 1948. T. 1. S. 639, 640.

constrain him, the hedgehog suffocates in them; his national
belonging only limits, detracts from it...
For the first time in its political, economic and spiritual
European activity runs into borders
your state; for the first time he feels that his life
these possibilities are disproportionate to the boundaries of that
political entity to which he is included. And here
he makes a discovery: to be an Englishman, a German, a French
tsuzom means to be provincial."

This is an argument from the late 1920s.
of our century, Ortega sums it up like this: “Europe
nikla as a complex of small nations. The idea of ​​a nation and national
mental feeling were her most characteristic achievements.
zhenii. Now she has to overcome the most
myself. Here is the outline of the grand drama that is to be
play out in the coming years."

The drama happened - the second world war,
catching Europe into two opposing parts. In each
some of them were active processes of integration. Western
European countries are now facing a decisive step
om: economic ties are expected to be expanded and
supplement a certain kind of political association
ignorance. Rapprochement of European socialist and
capitalist countries put on the agenda
the question of creating a single "European home".

The deepening and expanding processes of integration
tions of European countries in no way put under
doubt neither their national identity, nor their state
gift sovereignty.

Here we can recall V. S. Solovyov, back in con-
tse of the last century, who outlined the main condition for unity
of peoples and states: “A certain difference,
or separateness of life spheres, as an individual

1 Ortega y Gasset X. Revolt of the masses//Problems of Philosophy. 1989.
No. 4. S. 135-136.

nyh, and collective, will never be and never
should be abolished, because such a universal
merger would lead to indifference and emptiness, not
the fullness of being. True connection involves
true separation of the connected, i.e. such, by virtue of
which they do not exclude, but mutually posit each other
friend, each finding in the other the fullness of his own
life ... Every social organism must be for
each of its members is not the outer boundary of its activities
reality, but positive support and replenishment...” 1

Now that addiction has multiplied
peoples and states from each other and became a gloomy
the reality of the threat of the death of mankind in the event of nuclear
war, national and universal with a special
battle sharpness reveal their inner, indistinct
breaking unity.

J. Renan belongs to the famous formula,
covering the essence of what unites people into one
nation: “Common glory in the past, common will in
standing; remembrance of great deeds and readiness
to them - these are the essential conditions for creating on-
kind ... Behind - a legacy of glory and repentance, vpe-
redi - the general program of action ... The life of the nation -
it's a daily plebiscite."

A nation is a community of blood, language, centuries
emerging national character. Tied-
loyalty to one's people is based on respect for their
historical past and inherited from it
traditions. Lose your history for the nation all
It's like losing a person's memory.

But the nation is not only a "legacy of glory and remorse",
it is also, and above all, what is "done" and "will be."
This is the main thing in Renan's formula: the nation is a common
gram of the future produced by the daily holo-

1 Soloviev V.S. Sobr. op. T. 7. S. 13.

popping. The past guards and sustains the nation
but the driving and shaping force is the future
schee. “If a nation consisted only of the past and
real, - writes X. Ortega y Gasset, - no one became
would protect her. Those who argue with this are hypocrites
or mindless. But it happens that the past throws in
the future is a bait, real or imagined.
We want our nation to exist in the future
we protect it for this, and not in the name of the common
past, not in the name of blood, language, etc. Protecting our
state, we protect our tomorrow, not ours
yesterday" ".

Love for one's people is not limited to respect
respect for the common past.
It presupposes, first of all, concern for the future,
about the implementation of the program of the "common cause", which
is formed daily in the bowels of the people's life.

Remember to prioritize the future over the past in
the existence of the nation is especially important now, when
the mania of many focuses mainly on
restoration and preservation of the historical past.
More recently, our true national history
started in October 1917 "Peoples, kingdoms and kings"
were thrown into the dustbin of history, and we found ourselves
cut off from their own past. This neter-
besides, the historical roots must be restored.
But no matter how important this task may be, we must not forget
that no nation facing the past
unable to exist as a stable, having
whole perspective.

"Ortega y Gasset X. Revolt of the Masses//Questions of Philosophy. 1989.
No. 4. S. 147.

The composition “Love for the Motherland” provides for the consideration of love of different levels: love for the place where a person was born, for nature and for loved ones. All theses are supported by arguments from the poems of N. Rubtsov (“My Quiet Motherland”), S. A. Yesenin (“Goy you, Rus', my dear”) and M. Nozhkin (“My Motherland, bright-eyed”).

Love for native land

Love for the motherland in the broadest sense of the word begins with love for one's own home, with love for one's small motherland. A person carefully and reverently treats the place where he was born and where he spent his very first years of life. It was here that he said his first word, took his first step and went to school, which is one of the most important life institutions for a person.

So, N. Rubtsov in his poem “My Quiet Motherland” showed that for him love for the Motherland lies in the place where he swam for fish, where he went to swim, where he went to school. The Little Motherland means a lot to the poet. He speaks with trepidation about the place where he was born.

Love for nature

Love for the Motherland also includes love for nature. A person learns to appreciate nature and treat it with care from his very birth, that is, in his homeland. Love for trees, birds and animals - all this applies to love for the Motherland. Nature becomes the personification of love for the motherland, and vice versa.

For example, for S. A. Yesenin, love for the Motherland was manifested in the description of native places and nature. This is Rus' with its fields, poplars and meek Savior. In the poem “Goy you, Rus', my dear,” the great poet showed what love for the Motherland is:

If the holy army shouts:

"Throw you Rus', live in paradise!"

I will say: “There is no need for paradise,

Give me my country."

These words have become aphoristic, with the help of them many people express their love for the Motherland.

Love for family and friends

Motherland is not only the place where a person was born, but also the people who surrounded him from birth. Mom and dad, brothers and sisters, grandparents - all these people belong to the concept of the Motherland. These are all those who appeared in our lives in order to teach and educate. It is with these people that all childhood memories are connected, which are the basis for love for the Motherland.

The Soviet poet M. Nozhkin in the poem “My Motherland, Clear-eyed” compares love for the Motherland with love for his own mother. This connection is so great and inseparable.

This article, which will help write an essay on the topic “Love for the Motherland”, will consider the manifestation of love for the native land, nature and native people, and also illustrate the love for the Motherland with arguments from literature.

The most popular February materials for grade 9.

Love for the motherland is love for the native land

Homeland is home. The house where you were born has grown, from which every morning you run to school and where you return. A house where it is easy and joyful to live. And it doesn't matter if it's a hut in the taiga, a sixteen-story giant on the bank of a big river, or a yurt in the distant tundra...

Motherland is a native home, the land on which your family lived and lives. This is the native land, its nature. All that is deeply engraved in the memory for life and is stored in the soul as the most intimate.

Homeland is often associated with a dear and dear town. Memories of its streets and courtyards plunge you into a carefree childhood. This is a time of dreams and fantasies, which is associated with a feeling of absolute happiness.

Everything can be a homeland: a house, a street, a village, a city, a country. However, this is not only a geographical location, but a broader concept. It is not limited to one's own home or a certain territory. These are the people, native language, traditions, culture, nature of the native land… Everything that we represent when we say the word “Fatherland”. In any corner of the Motherland it is easy to breathe and live happily - to those who consider this corner to be their native land.

What is love for the Motherland in my understanding?

In my opinion, to love one's native land means to treat it with reverence and respect. Each person should not only love the Motherland, honor its history and culture, but also be ready to defend it from enemies.

The future is very uncertain. The possibility of a military conflict cannot be ruled out. Therefore, the sacred duty of every conscious citizen is to stand up for the Fatherland and prevent the enemy from enslaving his people. This is the true essence of patriotism - to be a faithful son of your country, your Fatherland.

Where does love for one's native land begin?

I believe that the origins of love for one's native land come from admiring its picturesque landscapes, dear to the heart views. If a person does not notice the beauty of his native land and is not proud of its nature, he is not able to love the Motherland - his country. I am convinced of this.

Love for the Motherland is pure and disinterested. It does not imply any conventions and is akin to love for a mother, for her family. After all, we do not choose our parents, but we consider them the best, most expensive people in the whole world.

Every citizen is obliged to know and respect his country. After all, it is a symbol of the independence of the state, its identity. Even those people who, for various reasons, are forced to communicate daily in a foreign language, should still be fluent in their native language and not forget it. It is also important to know the history and culture of your country.

Motherland is the place where we were born and spent the best childhood years. Each person has one homeland, like a family, so its customs, traditions and holidays are honored and observed. Love your native land!

Nudity and alienation. Philosophical essay on human nature Ivin Alexander Arkhipovich

7. Love for the motherland

7. Love for the motherland

A lot of sincere and lofty words have been said about this feeling, and most often it deserves them. This feeling is an integral part of that iron frame on which the building of human life rests, and with the destruction of which it turns into a heap of ruins.

Love for the fatherland is one of the deepest feelings, enshrined in the human soul for centuries and millennia. “The best sign is to fight bravely for the fatherland,” Homer said; “Cities, their greatness, splendor, perfection of buildings are amazed by many, but everyone loves their homeland” - these are the words of Lucian; “The voice of the motherland is the voice of the best muse” - P. Beranger; “And the smoke of the fatherland is sweet and pleasant for us” - A. S. Griboyedov; “A person has nothing more beautiful and dearer than his homeland”, “A person without a homeland is a poor person” - Y. Kolas.

Love for the motherland is one of the most distinct examples of love as such.

Parents are dear to us, children, relatives, relatives are dear to us, says Cicero, but all ideas about love for something are combined in one word “fatherland”. What honest man would hesitate to die for her if he could benefit her by doing so?

Love for the motherland means love for the native land and the people living on it. These two components of a single feeling usually go together, supporting and reinforcing each other. But it happens that they tragically diverge: a person loves his homeland, but not his compatriots. Love for the motherland, opposed to love for living people, inevitably turns out to be abstract and declarative. And if such a person ascends to the pinnacle of power, he brings great disasters to his people.

The foundation of dictatorship and tyranny is always the opposition of the “high interests” of the motherland (one way or another identified by the dictator with his own interests or the interests of the narrow group standing behind him) with the interests of the supposedly unworthy people.

This was already well expressed by Sophocles in the image of the dictator Creon, who, as it seemed to him, loved his homeland, but not its people, and brought misfortune not only on them, but also on himself.

Czech philosopher of the 19th century. J. Kolar was inclined to oppose love for the people, nation - love for the fatherland and put the first above the second: “... What should a reasonable person love more - a country or a people, a fatherland or a nation? We can easily find the fatherland, even if we have lost it, but the nation and language are nowhere and never; the homeland in itself is a dead earth, an alien object, it is not a person; the nation is our blood, life, spirit, personal property. Love for the fatherland, for native places seems to Kolar a blind natural instinct, inherent not only in man, but also in animals and even plants, while love for the people is always ennobled by reason and education: “Many trees and flowers cling to their homeland, its land, air and water, which immediately wither, wither and change if they are transplanted; the stork, the swallow, and other migratory birds return from more beautiful countries to their cold native land, to poor nests; many animals allow themselves to be killed rather than leave their land, their territory, cave, their home and food, and if we forcibly tear them out of their native living conditions and transfer them to foreign lands, they will die of homesickness.

Love for one's native land, as the lowest stage of love for one's native land, is more characteristic, Kolar thinks, of an undeveloped man, a savage who knows nothing like a nation; the modern, developed and educated man puts his nation higher: “The rude savage clings more to his poor, finished, smoke-filled and foul-smelling shack and to the inhospitable desert than the educated person to his palace and park. The homeland of the Eskimo, his wife and children is a large ice floe floating in the wide sea; the ice floe sways and tilts on menacing waves, sea storms and sea currents carry it over wide expanses. Seals and sea birds are all his countrymen, fish and carrion are his food. Year after year, he lives with his family in this ice homeland, fiercely defends it from enemies and loves it so much that he would not exchange it for the most beautiful corners of the earth. The savage knows only the land that gave birth to him, while the foreigner and the enemy are called by him one concept; the whole world is closed within the borders of his country. Whom should we thank for the best and noblest that we have? Not ourselves, not our land, but our ancestors and contemporaries.”

Hardly colorful, but the biased description is true. Eskimo countrymen are not only seals and birds, and he loves not only his wife and children, but also his people, albeit small, but people, with their special, unique language, traditions, traditions, hopes, etc.

It is also reckless to assert that in modern man the feeling of his native land is weakening, giving way to attachment to his people.

Composer Sergei Rachmaninoff and his wife, who loved Russia passionately, once in Switzerland, created a kind of Ivanovka near Lucerne, the village in which they once lived. But a complete replacement never happened. Rachmaninov loved this place, so music returned to him, after a long break he began to compose again. But one day he let slip longingly about the lost native places. “Is it mosquitoes? he shouted, slapping one of them. “They don’t even know how to sting.” It’s not like our Ivanovo one - it will scream, you won’t see the light of God. ”

One Russian writer, who lived in exile, recalled the judgment of his fellow countryman, who settled by the will of fate in Paris: “What is this Paris? Nothing special. Here are our lands: you go through the swamps for a week, you go, you go and you will not go anywhere!

Let it be inconspicuous, but native, and to a modern person it may seem better than good, but foreign.

Contrasting the motherland and its people has never brought and is not capable of bringing good. Not in the case when the interests of the motherland are placed above the interests of the people, nor in the case when love for the people is given preference over love for the native land.

The feeling of patriotism makes a person a particle of the great whole - his homeland, with which he is ready to share both joy and sorrow:

Russia, beloved, do not joke with this,

All your pains - they pierced me with pain.

Russia, I am your capillary vessel,

It hurts when you hurt, Russia.

A. Voznesensky

Patriotic feelings flare up with particular acuteness when severe trials fall upon the homeland: “Each of us feels the wound inflicted on the homeland in the depths of his heart” (V. Hugo). War, famine, natural disasters unite the people, make them forget everything private and transient, give up their former addictions and devote all their strength to one thing - the salvation of the motherland.

In the autumn of 1941, when the fascist armada seemed to be irresistibly marching on Moscow, Bunin said, probably recalling the recent revolution and civil war: “In your own house you can quarrel, even fight. But when bandits come at us, then, my friend, all squabbles must be put aside and the whole world gasp at strangers so that fluff and feathers fly from them. Here Tolstoy preached non-resistance to evil by violence, wrote that only those in power need wars. But, if the enemies attacked Russia, he would continue to curse the war, but with all his heart he would root for his own. This is how a normal, healthy person is arranged, and it should not be otherwise. And the Russian person is struck by longing and love for the fatherland more than anyone ... ".

Admiral Kolchak, who proclaimed himself "the supreme ruler of Russia" during the civil war, admitted that it would be easier for him to die from cholera than at the hands of the proletariat. "It's the same," he said, "that being eaten by domestic pigs." His beloved voluntarily followed him to the Irkutsk prison, and then spent thirty years in camps and exile, but did not give up her love even for the dead. She recalled that when she and Kolchak left Omsk, they were accompanied by a Russian gold reserve, which turned out to be fatal for the admiral: twenty-nine Pullman cars with gold, platinum, silver, jewels from the royal treasures. The admiral was afraid that the gold would fall into the hands of foreigners. The day before his arrest, he said: “Duty ordered me to fight the Bolsheviks to the last opportunity. I'm defeated, and the gold? Let it go to the Bolsheviks, rather than the Czechs. And among the Bolsheviks there are Russian people.

Love for one's people turned out to be stronger than sharp hatred for the class enemy.

Defending his people, Moses, as you know, rebuked God himself: “And Moses returned to the Lord and said: O Lord! this people committed a great sin, made themselves a golden god; forgive them their sin; but if not, then blot me out of your book, in which you wrote me” (Exodus, 32, 31-32).

A passionate desire to serve the people, not to leave them in a time of misfortune, can overpower even love for God, if one suddenly has to choose between these feelings.

It is bad when a person leaves another person in trouble or betrays him. But to leave the fatherland in trouble, and even more so to betray it, is a crime for which there is no statute of limitations, no repentance, no forgiveness.

Love for the motherland is least of all a blind, instinctive feeling that makes one thoughtlessly exalt the fatherland, not noticing its vices. To love the motherland means, first of all, to wish her well, to strive for her to become better.

One of the most remarkable patriots in the history of Russia, P. Ya. Chaadaev, wrote: “More than any of you, I love my Motherland, I wish her glory, I know how to appreciate the high qualities of my people. Probably, the patriotic feeling that inspires me is not quite like the one whose cries violated my existence. I have not learned to love my Motherland with my eyes closed, with my head bowed, with my mouth shut. I find that a person can be useful to his country only if he sees it clearly. I think that the time of blind love has passed, that now we, first of all, owe the truth to the Motherland.

Chaadaev was considered a slanderer of his fatherland, declared insane, and banned from publishing. His "Apology of a Madman", from which an excerpt is taken, was written in the mid-30s of the last century, but was published in Russia only at the beginning of our century.

The idea that true patriotism must be permeated with the light of critical reason does not seem obvious to everyone.

Love for the fatherland and now often responds to that feigned boasting, which in Russia was once ironically called "leavened patriotism." You listen to such a leavened patriot, Gogol remarked, and even if he is sincere, “you just spit on Russia!”

N. Saltykov-Shchedrin was ardently, selflessly devoted to his country. “I love Russia to the point of pain in my heart,” he wrote, “and I can’t even imagine myself anywhere other than Russia.” And at the same time, his attitude towards the country and the people was filled with that tragic duality, about which A. Blok later said in Retribution:

And disgusted with life

And unconditional love for her

And passion and hatred for the motherland ...

Saltykov-Shchedrin, who clearly saw the economic and political backwardness of Russia, unable to take advantage of the vast material resources and talents of his people, created the most severe and gloomy picture of his homeland in Russian literature. Passion for the fatherland did not prevent him from condemning and ridiculing its vices.

True patriotism is alien and hostile to nationalist arrogance and any kind of nationalist prejudice.

In one of F. Dürrenmatt's plays, the last Roman emperor Romulus Augustulus remarks: "When the state starts killing people, it always calls itself homeland."

It was precisely this formula for maintaining power that Stalin acted, resorting to a forbidden, as it seemed then, weapon - Russian patriotism. “Great ancestors” were again required: Alexander Nevsky, Dmitry Donskoy, Ivan the Terrible, Peter I, Ivan Susanin, citizen Minin and Prince Pozharsky. It became laudable to glorify the fatherland, to belittle and even ridicule other states and peoples.

V. Mayakovsky recklessly joined this campaign of unbridled praise of everything domestic, Soviet and incitement of hostility towards everything foreign, treated as “immature”, class and socially backward, and V. Mayakovsky, who did not unravel its sinister essence:

Fat animals.

Lobo narrow.

Europeans,

on what do you have powder pollen?

chaplin mustache

what about Europe

left of the face?

Here we can recall the writer J. Kolar, who warned against stupid, intolerant, puffed-up patriotism, because "it is often only a pretext for the blackest deeds."

Love for one's fatherland, not connected with the idea of ​​the supremacy of the universal idea, of the equality of all peoples, regardless of the level of their social and cultural development, primarily harms the motherland itself.

“... It is impossible not to love the fatherland,” wrote V. Belinsky, “only it is necessary that this love be not a dead contentment with what is, but a desire for improvement; in a word, love for the fatherland must go hand in hand with love for humanity. To love one's Motherland means to ardently desire to see in it the realization of the ideal of mankind and, to the best of one's ability, to promote this.

Russian literature has always spoken about the inferiority of national egoism and separatism, the need to combine the national with the universal. “The moral principles of every single nation are universal principles,” writes Saltykov-Shchedrin. Elsewhere he says: “The idea that warms patriotism is the idea of ​​the common good, it is the school in which a person develops towards the perception of the idea of ​​humanity.”

The essence of nationalism is the recognition of national exclusiveness and the resulting opposition of this nation to others. Nationalism boils down to recognizing "one's own" nation as a "model nation" or "a nation with the exclusive privilege of state-building."

There is almost always a huge distance between the formally proclaimed equality of nations and their actual equality. That is why in every, in essence, a multinational state, there are laws by virtue of which any event that implements in any way the privilege of one of the nations or the rights of a national minority is declared illegal and invalid.

The opposite of nationalism is the humiliation of one's homeland and one's people, a kind of national nihilism, which in the recent past was presented as almost a natural consequence of internationalism. “Unfortunately, there are forces,” the writer Ch. Aitmatov noted in an interview, “which in the people themselves, and this often happens, deny themselves. They are busy self-incriminating. I call it national nihilism. This phenomenon is as reactionary as nationalism itself.

The national and the universal, or international, are two interrelated aspects. Without their unity, there is no world process of development and rapprochement of peoples and nations that make up a single humanity.

Rapprochement of nations and overcoming national borders is a regularity of the historical process. In Europe, it began to be acutely felt after the First World War.

“Today, every “intellectual” in Germany, England or France feels,” wrote the Spanish philosopher J. Ortega y Gasset, “that the borders of his state constrain him, he suffocates in them; his national identity only limits, diminishes him... For the first time in his political, economic and spiritual activity, a European encounters the borders of his state; for the first time he feels that his life opportunities are disproportionate to the boundaries of the political entity in which he is included. And then he makes a discovery: to be an Englishman, a German, a Frenchman means to be a provincial.

Ortega summarizes this reasoning, dating back to the end of the 20s of the last century: “Europe arose as a complex of small nations. The idea of ​​a nation and national feeling were its most characteristic achievements. Now she needs to overcome herself. Here is the outline of the grandiose drama that must play out in the coming years.

The drama happened, but of a different kind - the Second World War, which split Europe into two opposing parts. In each of them there were active processes of integration. The Western European countries now face a decisive step: economic ties are to be expanded and supplemented by a certain kind of political association. The rapprochement of European countries put on the agenda the issue of creating a single "European home".

The deepening and expanding processes of integration of European countries in no way call into question either their national identity or their state sovereignty.

Here we can recall V.S. Solovyov, back at the end of the 19th century. who outlined the basic conditions for the unity of peoples and states: “A certain difference, or separation of life spheres, both individual and collective, will never be and should not be abolished, because such a general merger would lead to indifference and to emptiness, and not to fullness. being. True union presupposes a true separation of those who are united, i.e., one by virtue of which they do not exclude, but mutually posit each other, each finding in the other the fullness of his own life ... Every social organism should be for each of its members not an external boundary of its activity, but positive support and replenishment. .

Now, when the dependence of peoples and states on each other has increased many times over and the threat of the death of mankind in the event of a nuclear war has become a grim reality, the national and universal with particular acuteness reveal their internal, inseparable unity.

J. Renan owns the famous formula that reveals the essence of what unites people into one nation: “Common glory in the past, common will in the present; remembrance of great deeds and readiness for them are the essential conditions for the creation of a nation. Behind is a legacy of glory and repentance, ahead is a common program of action. The life of the nation is a daily plebiscite."

A nation is a community of blood, language, a national character that has evolved over centuries. Attachment to one's people is based on respect for its historical past and traditions inherited from it. To lose its history for a nation is the same as for a person to lose memory.

But the nation is not only a "legacy of glory and repentance", it is also and above all that which is "done" and "will be". This is the main thing in Renan's formula: the nation is the common program of the future, worked out by daily voting. The past protects and sustains the nation, but the future is the driving and shaping force.

“If a nation consisted only of past and present,” writes J. Ortega y Gasset, “no one would defend it. Those who argue with this are hypocrites or fools. But it happens that the past throws baits, real or imagined, into the future. We want our nation to exist in the future, we defend it for the sake of it, and not in the name of a common past, not in the name of blood, language, etc. By defending our state, we are defending our tomorrow, not yesterday.

Love for one's people is not limited to a respectful and careful attitude to the common past. It presupposes, first of all, concern for the future, for the implementation of that program of the "common cause", which is formed daily in the bowels of the people's life.

Remembering the priority of the future over the past in the existence of the nation is especially important now, when the attention of many is concentrated mainly on the restoration and preservation of the historical past. The communist regime ordered our national history to begin in October 1917. "Peoples, kingdoms and kings" were thrown into the dustbin of history, the people were cut off from their own past. Historical roots must, of course, be restored. But no matter how important this task may be, we must not forget that no nation, facing the past, is not able to exist as a stable, prospective whole.

This text is an introductory piece. From the book Philosophy of History author Ivin Alexander Arkhipovich

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From the author's book

7. Love for the motherland A lot of sincere and lofty words have been said about this feeling, and most often it deserves them. This feeling is an integral part of that iron frame on which the edifice of human life rests, and with the destruction of which it turns into a heap

It seems to me that every person has a great love for the Motherland from childhood. It is in childhood that a person develops the concept of "Motherland" and everything connected with it. Native places where he was born and raised, customs, books and culture of his native country become available to a person from an early age. And then, after many years, you remember all this and think: "Yes, this is all mine, dear, close to my heart."

Tolstoy said: "Motherland is the past of the people, the present and the future." In my opinion, this statement can be associated with the story of Pyotr Dmitrievich Baranovsky about St. Basil's Cathedral, which, of course, is a monument of our antiquity and reflects the skill of ancient architects. To this day, this temple is considered a holy place.

From the very first days, a person has his own little world, his own little Motherland. This is his bed, mother's voice, lullaby, first rattle, space and people around him. When a person grows, the concept of his "Motherland" grows with him. Here are his close home, street, friends, kindergarten, school, park in which he walks, a river outside the city, surrounding forests and fields. He begins to realize what a sense of duty, affection, memories, which can manifest themselves in anguish or in joy. Reading a book, studying at school, a person learns that the world is not limited to his city or republic, but it is much wider, and there are different countries, continents, other rivers, lakes and oceans in it. But in his mind there is already the concept of "native country", in which he lives, and which is very dear to him, without which he cannot imagine his life. It is she who he calls his "Motherland".

When I was still little, my mother and father took me to the village to my grandmother. And despite the fact that there are marvelous meadows, clean lakes and air, I wanted to go home after a week. After all, it was there that I was born and saw the sun for the first time. Everything is there, dear.

And I so love our river on the outskirts of the city, although not quite clean, our yard, albeit with polluted air, that I would not exchange them for anything. After all, the Motherland will always be the most precious thing for every person.

Composition What is love for the motherland?

Motherland is the most important concept in the life of every person. She is always alone. Affectionate, sweet, tender motherland. She is often compared to her mother. The older a person is, the more acutely one feels the complicity of everything that is happening with your country. With age, the separation from the Motherland is felt more sharply, the meeting with it is more joyful. Why is this happening?

People say: Motherland is the place where the blood of your umbilical cord dripped. This is a small family. Sometimes it's a small village, sometimes it's a big city. By the word Motherland, we mean our country, village, house, street, along which we can walk with our eyes closed, because everything is dear and familiar there. We love the nature of our Motherland, its people, the history of our land, we are proud of our Motherland. There is no such thing as a poor or rich homeland.

What do I invest in the concept of "Motherland"? This is my home, where I was born, where I was taught to speak, to respect elders. This is my school, where they give me an education, lead me to a clean, bright path for my future life. This is a bench in the school garden, where I invited my classmate, and for the first time I took her hand. Our class has a treasured place on the river. Every year, in the summer, we go camping there with an overnight stay. In the evening, around the campfire, we share our dreams for the future. It seems to me that everything will work out for us. Soon we have a graduation ball, we will part for a long time, and maybe forever. I look at the river, at my classmates, my heart aches. I thought that only happened to older people. I am preparing to say goodbye to my beloved small Motherland. I will come, and the meeting will be as touching as the farewell.

Recently I read a poem by a Kazakh poet. There are such lines: "Here he was born and grew up, trying to embrace the world ...". Very figurative. Indeed, in childhood we try to embrace everything, not noticing the bad and ugly around us. Now I see things differently. I see how much needs to be done to make my beloved city more beautiful and its people happier. I notice injustice and I know that it must be fought. I never cease to love my country. I want to change the world for the better, I want my homeland to be happy, bright and joyful.

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