Humane attitude towards the enemy arguments. The problem of humane and inhumane attitude towards the enemy

Department of Education of the Prokhladnensky District Administration

Municipal educational institution

"Secondary school st. Ekaterinogradskaya

REPUBLICAN CONFERENCE

"WE STUDY INTERNATIONAL HUMANITARIAN LAW"

The problem of attitude towards prisoners in fiction

8th grade students

Kulinich Karina.

Scientific adviser:

Teacher of the Russian language and literature Kuzmenko E.V.

1. How the Great Patriotic War was reflected in the fate of my loved ones.

2. What did the study of the special course "Around you - the world" give me?

3. The central problematic issue of my research.

4. Chapters of the novel "War and Peace" by L.N. Tolstoy, studied in the 5th grade.

5. The tragedy of 1941 ... Poems by A.T. Tvardovsky.

6. The story of V.L. Kondratiev "Sasha".

7. Books by S. Aleksievich “War is not a woman’s face” and “Zinc Boys”.

8. Conclusion, conclusions.

Literature:

1. Books "Around you - the world" for grades 5-8.

2. Materials of the Geneva Conventions on international humanitarian law.

3. Chapters from Leo Tolstoy's novel "War and Peace".

4. Poem by A.T. Tvardovsky “House by the road”.

5. The story of V.L. Kondratiev "Sasha".

6. Books by S. Aleksievich “War is not a woman’s face” and “Zinc Boys”.

“What would I like to see in prose about the war? Truth! All the cruel, but necessary truth, so that humanity, having learned it, would be more prudent.

V.P. Astafiev

The topic of my research is “The problem of attitude towards prisoners in fiction (on the example of works by Russian authors). It was no coincidence that I was interested in the question: “Is it possible to manifest humanity in war?”

It all started with studying the course in the fifth grade, “The world is around you.” Reading the books offered by the International Committee of the Red Cross, I thought about the role of rules in people’s lives, about respect for human dignity, about active compassion, about what is in the most difficult situations (even in war) there is a place for the manifestation of humanity.

And then the teacher offered us a topic for creative work: “How the Great Patriotic War was reflected in the fate of my loved ones, my family.”

In preparation for the composition, I was looking through an old family album and in a yellowed photograph I saw a boy of about seventeen. As I understood from the stories of my relatives, it was my grandfather's elder brother Vasily Savelyevich Nagaytsev. I began to ask my grandfather about him, and this is what he told me:

Granddaughter, I myself did not see Vasily, since I was born two years after his death. But my mother told me a lot about him while she was alive.

According to her, Vasya was cheerful and sociable, he studied well at school, he was sixteen years old when the war began. Graduation party at school coincided with its beginning. He ran home in the morning and announced from the doorway: “Mom, I'm going to volunteer for the front! You don’t need to hold me, I’ll leave anyway!

The next morning, my brother went to the stanitsa club and, despite his mother's tears and persuasions, went off to war with the others.

Soon the first letter came from him, in which Vasily reported that everything was fine with him and he was studying military affairs. And two months later, a short telegram came from him: “I’m in the hospital, I was a prisoner, I got off lightly, don’t worry, Vasya.” After the hospital, he was released home because of his wound, and he told his relatives how he had been captured and wounded.

The Germans took them by surprise, the fighting went on day and night, during the shelling of the Germans he was deafened, he woke up already in captivity. For two weeks he was on the verge of life and death, and then, together with his friend, Volodya fled. The escape was successful, but on the front line they ran into a mine. Volodya died, and Vasily was seriously wounded. He was sent to the medical unit by soldiers who heard the sound of the explosion.

Having recovered and a little stronger, the brother again went to war. And we did not see him again ... For two long years there was no news about him. Only in 1945 did a funeral come to him, and in 1946 his friend Alexander came to the village. He spoke about his life and death. Vasily was again taken prisoner, tried to escape several times, but to no avail.

He was shot along with other fines in front of Alexander, who managed to survive in captivity. Our people released him, Alexander was treated for a long time and a year after the war he found the relatives of his deceased friend in order to tell them about his heroic son.

Shocked by my grandfather's story, I began to read about the war with particular interest. I was especially interested in the situation of those who were wounded or taken prisoner in a situation of armed conflict. During the special course, I got acquainted with the basic norms of international humanitarian law and their protection.

I realized that the Red Cross always saw in a suffering person only a person, and not a defeated or a winner, and never tried to find and condemn those responsible. I also remember the words of one of the ICRC delegates, M.Juno: “In a battle, only two sides always oppose each other. But next to them - and sometimes in front of them - a third fighter appears: a warrior without weapons. The "unarmed warrior" is, I think, someone who fights to uphold the rules of the Conventions, which limit the excessive cruelty of people. These rules are based on common sense and the desire of people to survive.

If the Nazis had observed these Conventions, not only my grandfather would have survived ...

“In Russian literature,” wrote K.M. Simonov, “everything that was written about the war by L. Tolstoy was and remains an unsurpassed model for me, starting from “Deforestation” and “Sevastopol Tales”, ending with “War and Peace” and "Hadji Murat".

Indeed, there is no better teacher for a military writer than Tolstoy, who describes the war with all truthfulness, without turning his eyes away from the terrible cruelties of war, from its dirt and blood, from the weaknesses, vices and mistakes of many people. In the fifth grade, we read several chapters from the novel "War and Peace" and met Petya Rostov, who came to Vasily Denisov's detachment on an assignment and stayed to take part in the battle.

Here he meets a little French prisoner, for whom he feels pity and "tender feeling". The boy also evokes the same feeling among the partisans who take care of the young drummer. Fatherly refers to Vincent Boss and Commander Denisov.

It is known that in the novel Tolstoy described a real case: the story of Visenya, as the hussars called him, ended in Paris, where he was brought by Russian officers and handed over to his mother.

But not all Russian people treated the prisoners so humanely. Let us turn to the scene of the dispute between Denisov and Dolokhov. These people have a different attitude towards the prisoners. Denisov believes that prisoners should not be killed, that they should be sent to the rear and that the honor of a soldier should not be soiled by murder. Dolokhov, on the other hand, is distinguished by extreme cruelty. “We won’t take it!” He says about the prisoners who came out with a white flag on a sword. I especially remember the episode when Petya Rostov, realizing that Tikhon Shcherbaty had killed a man, felt embarrassed, "he looked back at the captive drummer and something pierced his heart." I was struck by the main thing in this phrase: “Tikhon killed a man!”

Not an enemy, not an enemy, but a person.

Together with Denisov, we mourn this terrible death and recall the surprisingly true words of the Russian musician A.G. Rubinstein: “Only life is irreplaceable, except for it - everything and everyone.”

The tragedy of 1941. ... One of the most painful, most tragic topics in literature is captivity, prisoners. The topic of prisoners of war was closed for many years.

It is difficult to find works in our literature that could be compared with the poems of A.T. Tvardovsky "Vasily Terkin" and "The House by the Road" in terms of the depth of comprehension of the tragedy of 1941.

“The memory of the war,” said the poet, “is a terrible memory - the memory of torment and suffering.”

In the fifth chapter of the poem "Road House" this tragedy is revealed. It begins with rhetorical questions addressed to the reader: "Have you happened to be there?" The poet does not show the atrocities of the Nazis in the poem, although he knows about them. We are only talking about the fact that a foreign soldier is in charge of our land. To see a foreign soldier on his land - “God forbid!” - he exclaims.

But the greatest humiliation is “to see your living soldiers in captivity with your own eyes”:

And now they're in captivity

And this captivity in Russia.

So Tvardovsky leads the reader to the image of "a gloomy line of prisoners." They are led in a "shameful, assembled formation", they go "with bitter, evil and hopeless torment." They experience a sense of shame from the fact that they did not fulfill their duty, they could not protect their native country.

It is shameful to be captured on your own land, which you had to protect from the enemy. Shame, disgrace, pain is experienced by the bulk of the prisoners - those who were "angry that they were alive."

The main character of the poem, Anna Sivtsova, thinks heavily about fascist captivity before being sent to Germany. Before leaving for a foreign land, a woman says goodbye to her home, gathers her three children on a difficult journey.

And in captivity, a boy was born to her, in a barrack on straw.

And Anna experienced all the inhumanity of the fascist "order" and the humanism of the prisoners of the camp. People help the mother and the baby in any way they can. Anna lives by caring for children, sharing with them both her piece and her warmth. Parental duty, maternal feeling give Anna strength, strengthen her will to live.

The war appeared in the works of A. Tvardovsky not only in its true tragedy, but also in its true heroism: soldiers, warriors, fighters felt like a people. An understanding of the very essence of the struggle came, a sense of responsibility for its outcome:

The fight is holy and right.

Mortal combat is not for glory,

For life on earth.

These lines are the leitmotif of the poem "Vasily Terkin".

When we turn to books about the war, we see that the most bitterly truthful works poeticize the feat of those who stood up to defend their native country:

And not because we keep the agreement,

That memory is supposed to be

And not then, no, not then one,

That the winds of wars are noisy, not abating.

A.T. Tvardovsky

More than six decades have passed since the Great Patriotic War, but they have not weakened interest in this historical event.

Among the books that can speak honestly about this war, excite, cause deep feelings not only about the hero, about the author, but also about themselves, is the story of V. L. Kondratiev "Sasha".

The writer created it while suffering, and not admiring the war and exploits, not dressing up the war in romantic clothes, without expecting to please and please anyone.

The creative history of the creation of "Sasha" is interesting. For fourteen years he nurtured the story, the writer admitted: “Apparently, each of the millions who fought had his own war. But it was precisely “my own war” that I did not find in prose - the stories of Bykov, Bondarev, Baklanov. My war is the steadfastness and courage of soldiers and officers, this is a terrible infantry battle, these are wet trenches. My war is a lack of shells, mines ... all of 1974 I wrote Sasha. And the story was released only in 1986 with a half-million circulation.

"Sashka" is a tragic story at the same time bright. She describes the battles near Rzhev, terrible, exhausting, with great human losses.

Why is a book in which the terrible face of war is depicted with such fearlessness - dirt, lice, blood, corpses - basically a bright book?

Yes, because it is imbued with faith in the triumph of humanity!

Because it attracts the folk Russian character of the protagonist. His mind, ingenuity, moral certainty, humanity are manifested so openly and directly that they immediately arouse the reader's trust, sympathy and understanding in him.

Let us mentally transport ourselves to that time and to the land that we learned about after reading the story. The hero has been fighting for two months. Sasha's company, of which sixteen people remained, ran into German intelligence. She grabbed the "tongue", Sasha's partner, and hastily began to move away. The Nazis wanted to cut off their intelligence from ours: German mines flew. Sashka broke away from his own, rushed through the fire and then saw a German. Sasha shows desperate courage - he takes the German with his bare hands: he has no cartridges, he gave his disk to the company commander. But how many guys died for "language"!

Sasha knew, and therefore did not hesitate for a second.

The company commander interrogates the German to no avail and orders Sashka to take the German to headquarters. On the way, Sashka tells the German that they do not shoot prisoners in our country, and promises him life.

But the battalion commander, having not obtained any information from the German during interrogation, orders him to be shot.

Sasha disobeyed the order. This episode shows that the war did not depersonalize Sasha's character. The hero evokes sympathy for his kindness, compassion, humanity. Sasha is uncomfortable with almost unlimited power over another person, he realized how terrible this power over life and death can become.

Sashka committed an unthinkable event in the army - disobedience to the order of a senior in rank. This threatens him with a penal company, but he gave his word to the German. It turns out - cheated? It turns out that the German was right when he tore up the leaflet and said: "Propaganda"?

But the orderly of the battalion commander Tolik would have shot the prisoner, he would have killed him in hours ... Sashka is not like that, and the battalion commander realized he was right, canceling his order. He understood those high human principles that are characteristic of Sasha

The image of the hero in his human manifestations is remarkable. His humanism is natural in relation to the prisoner, and when you read the story, you involuntarily ask the question: would a German show such humanity?

It seems to me that we find the answer to this question in the story of another writer - K. Vorobyov "A German in felt boots."

In the war, I think, both good and bad Germans fought, there were people who were forced to fight ...

In the center of the work of K. Vorobyov, the difficult relationship between the prisoners and their guards is given, and they are shown as people of different characters, different actions.

“The Third Geneva Convention of 1949 is dedicated to the protection of prisoners of war. It says that prisoners have the right to humane treatment.

The convention prohibits inhumane actions towards prisoners: encroachment on life and health, insult and humiliation of human dignity.

Willy Brode, a guard in a German concentration camp, hardly lived to see this Convention, but he behaved towards a Russian prisoner of war in a completely humanistic spirit of the Geneva Convention.

This behavior, I think, is explained by the fact that this person himself suffered, experienced pain in frostbitten legs, and therefore wore felt boots even in the spring. “It is clear that the German fought in the winter near Moscow,” the hero-narrator decides, the prisoner is a penalty box, also with frostbitten legs.

And this common pain and suffering begins to bring the former enemies closer: Brode begins to feed the prisoner, gradually mutual understanding arises between them. The narrator shares this ration with other goners: “And tomorrow four “fresh” goners will get bread, the day after tomorrow four more, then another and another, you never know how many times this person decides to come here!”

But one day everything was cut short: Willy was beaten, demoted and removed from office for helping the Russian.

Fate separated the heroes: “Sometimes I think, is Brode alive? And how are his legs? It is not good when frostbitten feet ache in the spring. Especially when the little fingers ache, and the pain escorts you both left and right ... "

After reading the story "The German in felt boots", I became even more convinced that the fate of a person who was captured depends on compliance with the norms of international humanitarian law. I think that it is absolutely not necessary to sympathize or have any positive feelings for a prisoner of the enemy army. At the same time, the feeling of hatred should not interfere with the observance of the basic humanitarian rule: a prisoner of war has the right to humane treatment. “It is the duty of a warrior to crush the enemy’s power, and not to defeat the unarmed!” - so said the great Russian commander A.V. Suvorov.

In the amazing book by S. Aleksievich "War has not a woman's face" it also deals with the attitude towards prisoners. These are the memories of medical workers who took part in the Great Patriotic War.

According to the surgeon V.I. Khoreva, she had to treat German SS men. By that time, her two brothers had already died at the front.

She could not refuse - an order. And Vera Iosifovna treated these wounded, operated, anesthetized, the only thing she could not do was talk to the sick, ask how they were feeling.

And it's amazing when you read this memoir.

Another doctor recalls: “We took the Hippocratic oath, we are doctors, we are obliged to help any person in trouble. Anyone…”

It is easy to understand such feelings today, from peacetime, but then, when your land was burning, your comrades were dying, it was excruciatingly difficult. Doctors and nurses provided medical care to anyone who needed it.

As stated in the Convention, medical workers should not divide the wounded into “us” and “them”. They are obliged to see in the wounded only a suffering person who needs their help and provide the necessary assistance.

The second book of S. Aleksievich "Zinc Boys" is also devoted to the war, only the Afghan one.

“Even for us, who went through the Patriotic War,” writes V.L. Kondratiev, “there are a lot of strange, incomprehensible things in the Afghan war.”

About Sasha, the writer will say that he, like many others, grumbled, because he saw and understood that a lot comes from his own ineptness, thoughtlessness, confusion. Grumbled, but did not "distrust".

Those who fought in Afghanistan accomplished a feat by their mere presence here. But Afghanistan has led to "disbelief".

“In Afghanistan,” A. Borovik wrote, “we bombed not rebel groups, but our ideals. This war was for us the beginning of a reassessment of our ethical values. It was in Afghanistan that the original morality of the nation came into glaring contradiction with the anti-people interests of the state. It couldn't go on like this."

For me, the book “The Zinc Boys” was both a revelation and a shock. She made me think about the question: “For what did fifteen thousand Soviet soldiers die in it?”

War without an answer

Not a single question. War,

In which there is no gain

There is only a terrible price.

For life now on our land these red gravestones with the memory of the souls that are gone, with the memory of our naive trusting faith:

Tatarchenko Igor Leonidovich

Fulfilling a combat mission, faithful to the military oath, SHOWING RESISTANCE AND COURAGE, DIE IN AFGHANISTAN.

Beloved Igor, you passed away without knowing it.

Mother, father."

In our Museum Ekaterinogradskaya has a graphic painting "The Last Letter" by G.A. Sasov, a native of the village. It depicts the face of an old woman, frozen in a mask of sorrow and pain, a soldier's triangle is pressed to her lips. The picture personifies the tragedy of the mother, who received the last letter from her son:

And the memory of that, probably

My soul will be sick

For now, an irrevocable misfortune

There will be no war for the world.

So, after doing a little research: “Is it possible to manifest humanity in war?” I answer: “Yes! Maybe!"

But, unfortunately, most often during military conflicts and now the rules of the Conventions are violated. Therefore, in our time, when much is said about progress, culture, mercy and humanity, if war cannot be avoided, it is important to strive to prevent or at least mitigate all its horrors.

The problem of national unity in the tragic moments of history

III. Military issues

Politicians start wars, but the people win. Not a single war ended in victory as a result of the strategic skillful actions of military leaders. Only the people, standing up for the defense of their Fatherland, ensure victory at the cost of great losses.

The Patriotic War of 1812 was won when the French experienced the power of the "club of the people's war" in their own skin. Let us recall Tolstoy's famous comparison of two swordsmen. The duel between them was at first carried out according to all the rules of a fencing fight, but suddenly one of the opponents, feeling wounded and realizing that this is a serious matter, but concerns his life, throws his sword, takes the first club that comes across and begins to toss with it. The opponent begins to resent that the fight is not going according to the rules, as if the killing has some rules. Therefore, the people, armed with a club, causes fear in Napoleon, and he does not stop complaining to Alexander I that the war is being waged against all rules. Tolstoy's thought is clear: the course of hostilities does not depend on politicians and military leaders, but on some kind of inner feeling that unites people. In war, this is the spirit of the army, the spirit of the people, this is what Tolstoy called "hidden warmth of patriotism."

The turning point in the Great Patriotic War occurred during the Battle of Stalingrad, when “a Russian soldier was ready to tear a bone out of a skeleton and go against a fascist with it” (A. Platonov). The unity of the people in the "time of grief", their steadfastness, courage, daily heroism - this is the true price of victory. In the novel by Y. Bondarev "Hot Snow" the most tragic moments of the war are reflected, when Manstein's brutalized tanks rush to their group surrounded in Stalingrad. Young gunners, yesterday's boys, with superhuman efforts hold back the onslaught of brutalized fascists armed to the teeth. The sky was blood-smoked, the snow melted from bullets, the ground burned under their feet, but the Russian soldier held out and did not let the tanks break through. For this feat, General Bessonov, defying all conventions, without award papers, presents orders and medals to the remaining soldiers. “What can I do, what can I do…” he says bitterly, approaching another soldier. The general could, but the authorities? Pain pierces the heart from the fact that the state remembers the people only at tragic moments in history.

G. Vladimov in the novel "The General and His Army" has an episode that tells about the battle of Volkhov, when the army of General Kobrisov was squeezed into a German ring. Everyone was thrown into battle: with and without weapons. They even drove the walking wounded from the medical battalion - in dressing gowns and underpants, forgetting to hand out weapons. And a miracle happened: these unarmed men stopped the Germans. Their commander was taken prisoner, brought to the general, he strictly asks:

Why did you back off. You also had such positions that you could defeat the division!

Mr. General, - the prisoner answers, - my machine gunners are true soldiers. But shooting an unarmed crowd in hospital gowns was not taught to us. Our nerves failed, perhaps for the first time in this war.

What is it: a manifestation of humanism or a nervous shock of German soldiers? Probably, after all, a humane attitude towards unarmed wounded soldiers who are forced to defend their land, their people.

Is there a place for mercy in war? And is it possible to show mercy to the enemy in war? The text of V. N. Lyalin makes us think about these questions. Here the author raises the problem of showing mercy to the enemy.

In the text, the author tells about Mikhail Ivanovich Bogdanov, who in 1943 was sent to the war to serve as an orderly. In one of the fiercest battles, Mikhail Ivanovich was able to protect the wounded from SS machine gunners. For the courage shown during the counterattack with the division "Galicia", he was presented to the Order of Glory by the commissar of the battalion. The next day after the battle, noticing the corpse of a German soldier lying in a ditch, Mikhail Ivanovich showed mercy by deciding to bury the German. The author shows us that despite the war, Mikhail Ivanovich was able to retain his humanity, not remaining indifferent to the enemy. Having learned about this case, the battalion commissar decided to cancel the order of Glory presentation of the orderly.

However, for Mikhail Ivanovich it was important to act according to his conscience, and not to receive an award.

I agree with the position of the author and am convinced that there is a place for mercy in war. After all, it doesn’t matter whether the enemy is dead or unarmed, he no longer poses any danger. a German soldier. It is very important in a brutal war to be able to preserve your humanity and not let your heart cool down.

The problem of showing mercy to the enemy is raised in the work of VL Kondratiev "Sasha". The main character, Sasha, captured a German during a German attack. At first, the German seemed to him an enemy, but, looking closely, Sasha saw in him an ordinary person, the same as himself. He no longer saw him as an enemy. Sashka promised the German his life, he said that the Russians are not animals, they will not kill the unarmed. He showed the German a leaflet, which said that the prisoners were guaranteed life and return to their homeland. However, when Sasha brought the German to the battalion commander, the German did not tell anything, and therefore the battalion commander gave Sasha the order to shoot the German. Sasha's hand did not rise to the unarmed soldier who looked so much like him. Despite everything, Sasha retained his humanity. He did not harden and this allowed him to remain a man. As a result, the battalion commander, having analyzed Sasha's words, decided to cancel his order.

The problem of showing mercy to the enemy is touched upon in the work of L. N. Tolstoy "War and Peace". One of the heroes of the novel, the Russian commander Kutuzov, shows mercy to the French fleeing Russia. He pities them, because he understands that they acted on the orders of Napoleon and in no case dared to disobey him. Speaking to the soldiers of the Preobrazhensky Regiment, Kutuzov says: “It’s hard for you, but still you are at home; and they see how they have reached. - Worse than beggars last. We see that all the soldiers are united not only by a feeling of hatred, but also by pity for the defeated enemy.

Thus, we can conclude that in war it is necessary to show mercy even to the enemy, no matter whether he is defeated or killed. A soldier is first of all a man and must preserve in himself such qualities as mercy and humanity. It is they who allow him to remain human.

Text from the exam

(1) I pass through the underground passage near the Sovetskaya Hotel. (2) Ahead, a beggar musician in black glasses sits on a bench and sings, playing along with his guitar. (Z) The transition at that time for some reason was empty. (4) He caught up with the musician, scooped up a change from his coat and poured it into an iron box. (5) I go further. (6) I accidentally put my hand in my pocket and I feel that there are still a lot of coins. (7) What the hell! (8) I was sure that when I gave money to the musician, I took out everything that was in my pocket. (9) He returned to the musician and, already rejoicing that he was wearing black glasses and he, most likely, did not notice the stupid complexity of the whole procedure, again scooped up small change from his coat and poured it into an iron box. (10) Went on. (11) He walked ten steps away and, again putting his hand in his pocket, he suddenly found that there were still a lot of coins. (12) At the first moment, I was so amazed that it was just right to shout: (13) “A miracle! (14) Miracle! (15) The Lord fills my pocket, emptied for the poor!” (16) But after a moment it cooled down.

(17) I realized that the coins were simply stuck in the deep folds of my coat. (18) There are a lot of them accumulated there. (19) Change is often given in small change, but there seems to be nothing to buy with it. (20) Why did I not pick up coins for the first and second time? (21) Because he did it casually and automatically. (22) Why carelessly and automatically? (23) Because, alas, he was indifferent to the musician. (24) Then why did he scoop up a change from his pocket? (25) Most likely because he crossed the underground passages many times, where the beggars sat with outstretched hands, and quite often, in a hurry, out of laziness, he passed by. (26) I passed, but there was a scratch on my conscience: I had to stop and give them something. (27) Perhaps unconsciously this petty act of mercy was transferred to others. (28) Usually a lot of people scurry along these transitions. (29) And now there was no one, and he seemed to be playing for me alone.

(Z0) However, there is something in all this. (31) Perhaps, in a large sense, good should be done indifferently, so that vanity does not arise, so as not to expect any gratitude, so as not to be angry because no one thanks you. (32) Yes, and what a good thing it is if in response to it a person thanks you. (ZZ) So you are in the calculation and there was no disinterested good. (34) By the way, as soon as we realized the selflessness of our act, we received a secret reward for our selflessness. (35) Give indifferently what you can give to the needy, and move on without thinking about it. (36) But you can put the question this way. (37) Kindness and gratitude are necessary for a person and serve the development of mankind in the field of the spirit, as trade in the material field. (38) The exchange of spiritual values ​​\u200b\u200b(gratitude in response to kindness) may be even more necessary for a person than trade.

(According to F. Iskander)

Introduction

Mercy is a feeling that distinguishes a person from an animal. Thanks to this feeling, we build relationships with others, become capable of compassion, sympathy.

Mercy is love for the world, for people, for oneself. It includes many aspects.

Problem

What is true mercy? Should we expect gratitude for the good deed addressed to a random person? Do people need this gratitude?

F. Iskander reflects on these questions in his text. The problem of mercy is one of the main ones in his work.

A comment

The author recalls a case from his own life, when he saw a beggar blind musician asking for alms in an underground passage. There was no one around. Finding himself next to the musician, the lyrical hero of Iskander mechanically scooped out a small change from his pocket and put it in an iron can in front of the musician.

The hero was already ready to shout about a miracle, when he suddenly realized that the change was simply stuck in the folds of his pocket. His actions were so filled with automatism and indifference that he simply did not notice the remaining money.

The author reflects on what made him give alms to the beggar? Indeed, many times he passed by and from haste or from laziness did not give anything. Perhaps because there were a lot of people around, and this time the musician sang and played only for him.

The author assumes that it is necessary to do good with indifference, so that even a shadow of vanity does not arise. Only then will mercy be selfless: "Give indifferently what you can give to the needy, and move on without thinking about it."

Kindness and gratitude are compared in the text with trade.

Author's position

F. Iskander is sure that the exchange of spiritual values ​​- mercy, compassion and gratitude is necessary for a person for development no less than material values.

own position

I fully share the author's point of view. Spirituality in our time is much more valuable than material well-being. Mercy is sometimes hidden by us in the most secret corners of the soul and is taken out from there only under the influence of some special circumstances. For example, when we find ourselves one on one with a person who is in a false life situation.

Having shown generosity, we involuntarily expect some gratitude from the person to whom this very generosity was directed.

And, even hearing a simple: “God bless you!” We rejoice in it like children. We must always remain human so as not to give conscience a reason to remind ourselves.

Argument #1

There are many examples in the literature where the heroes show mercy, being in a situation similar to that presented by F. Iskander.

I.S. Turgenev has a number of works, united under the title "Poems in Prose". Among them, the miniature "The Beggar" stands out.

The author describes his meeting with a poor old man, helplessly stretching out his hand with a request for alms. The lyrical hero of Turgenev began to fumble in his pockets in search of at least something that could help the old man. But he did not find anything: not a watch, not even a handkerchief.

Embarrassed that he could not help the poor man in any way, he shook the withered hand of the beggar and called him brother, apologizing for not being able to somehow alleviate his suffering.

He smiled back and said that this was also alms.

Even without having anything in your soul, you can enrich a person by showing a little mercy and compassion.

Argument #2

In the novel by F.M. Dostoevsky's "Crime and Punishment" presents the image of Sonya Marmeladova, which is the embodiment of mercy for millions of readers and the author himself.

Sonya voluntarily went to the panel to save her little brother and sister, stepmother, sick with consumption and drunken father.

She sacrifices herself in the name of saving her relatives, while not reproaching them for anything, not reproaching them with a word.

Life on the "yellow ticket" is not a whim, not a thirst for an easy and beautiful life, not a manifestation of stupidity, but an act of mercy towards those in need.

Sonya behaved this way only because she could not do otherwise - her conscience would not allow it.

Conclusion

Mercy is directly related to conscience, humanity, compassion and self-sacrifice.

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The author tells a story that took place during the Great Patriotic War. At a halt, the soldiers who repulsed the attack of the Nazis witnessed a barbaric scene: a Russian soldier, in a fit of anger, decided to take revenge on the captured Germans (“knackers”) for the death of his relatives (“Marishka was burned-and-and! The villagers of all ... The whole village ... "), grabbing machine gun and firing several bursts at them. Boris, a soldier from his platoon, rushed to save the captured Germans, covering them with his body. Some time later, the author shows the military hospital, where the wounded, "even ours, even strangers," were bandaged by a Russian doctor. Astafiev, showing that in the war the wounded are not divided into friends and foes, uses a detail - a "wooden washing trough" full of "bandages, scraps of clothing, shrapnel and bullets, in which the blood of different people mixed and thickened."

V.P. Astafiev believes that a person, in spite of everything, even the death of comrades and hatred for the enemy, is able to maintain faith in people, compassion and not lose his human appearance. After all, both the Russian doctor and the German "from military doctors" together assisted the wounded in this shootout. In the souls of these people at the moment there is no place for a “sense of revenge”, as L.N. once wrote. Tolstoy, "it gave way to a feeling of pity." I fully agree with the opinion of the author. Of course, war is a terrible and cruel test. But people, despite all the horrors of wartime, for the most part, did not turn into a fierce beast, but retained the ability to compassion, mercy, retained the high moral qualities of a person.

Russian literature "taught" a person to boldly look into the eyes of the enemy, brought up a feeling of contempt for him, calling to smash him everywhere. Reading M. Sholokhov (“The Science of Hatred”), K. Simonov (the poem “Kill him!”, The novel “Soldiers Are Not Born”) we understand the holy feelings of warriors who despised the enemy, who mercilessly swept away everything in their path. But when the victory was won, the enemy for our soldiers, especially the prisoner, became not a warrior, but a simple person worthy of pity and compassion. Let us recall the scene with the French prisoners (Rambal and Morel) in the novel by L.N. Tolstoy "War and Peace". Not enemies, no, - "... also people," - this is how the author himself writes about them. This “people too” was also said by Kutuzov: “We did not feel sorry for ourselves, but now you can feel sorry for them.”

Wars have always been a measure not only of a man's courage, but above all a measure of his humanity. We can also see the image of this sense of humanity in the works of the 20th century dedicated to the military war of 1941-1945. V. Nekrasov (“In the trenches of Stalingrad”) spoke about how Russian soldiers pulled the German wounded from the burning German hospital out of the fire. V. Kondratiev ("Sashka") tells about the complex feelings of a young soldier who has to escort a German prisoner alone. These are complex feelings: hatred for the fascist, and interest in the German soldier and his service, and pity for the prisoner, similar to his classmate, and the understanding that he is not an enemy, but an ordinary prisoner. And yet, a feeling of mercy prevails (“terrible non-humans, those who attacked from behind a hillock, those he mercilessly and ruthlessly killed - enemies, and this one ... is the same as me. Only deceived ...”). Of course, for Russian writers It has always been the main thing, the best quality of a person is humanity.

It seems to me that it was precisely the feeling of humanity that helped us win more than one war, to triumph over barbarism, savagery and cruelty.

Prepared by the teacher of Russian language and literature Parfenova N.V.