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The problem of historical memory examples from the literature. Arguments "Historical memory" to the composition of the exam

Arguments for an essay in the Russian language.
Historical memory: past, present, future.
The problem of memory, history, culture, monuments, customs and traditions, the role of culture, moral choice etc.

Why should history be preserved? The role of memory. J. Orwell "1984"

In George Orwell's 1984, people are devoid of history. The homeland of the protagonist is Oceania. This is a huge country waging continuous wars. Under the influence of cruel propaganda, people hate and seek to lynch former allies, declaring best friends yesterday's enemies. The population is suppressed by the regime, it is unable to think independently and obeys the slogans of the party that controls the inhabitants for personal gain. Such enslavement of consciousness is possible only with the complete destruction of the memory of people, the absence of their own view of the history of the country.
The history of one life, like the history of a whole state, is an endless series of dark and bright events. We need to take them out valuable lessons. The memory of the life of our ancestors should protect us from repeating their mistakes, serve as an eternal reminder of everything good and bad. Without the memory of the past, there is no future.

Why remember the past? Why do you need to know history? Argument from D.S. Likhachev "Letters about the good and the beautiful".

Memory and knowledge of the past fill the world, make it interesting, significant, spiritualized. If you do not see his past behind the world around you, it is empty for you. You are bored, you are dreary, and you end up alone. Let the houses we walk past, let the cities and villages in which we live, even the factory we work at, or the ships we sail on, be alive for us, that is, having a past! Life is not a one-time existence. Let us know the history - the history of everything that surrounds us on a large and small scale. This is the fourth, very important dimension of the world. But we must not only know the history of everything that surrounds us, but also keep this history, this immense depth of our surroundings.

Why does a person need to keep customs? Argument from D.S. Likhachev "Letters about the good and the beautiful"

Please note: children and young people are especially fond of customs, traditional festivities. For they master the world, master it in tradition, in history. Let us more actively protect everything that makes our life meaningful, rich and spiritual.

The problem of moral choice. Argument from M.A. Bulgakov "Days of the Turbins".

The heroes of the work must make a decisive choice, the political circumstances of the time force them to do so. The main conflict of Bulgakov's play can be designated as a conflict between man and history. In the course of the development of the action, the heroes-intellectuals enter into a direct dialogue with History in their own way. So, Alexei Turbin, understanding the doom white movement, betrayal of the "headquarters mob", chooses death. Nikolka, who is spiritually close to his brother, has a presentiment that a military officer, commander, a man of honor Alexei Turbin will prefer death to the shame of dishonor. Reporting about it tragic death, Nikolka mournfully says: "They killed the commander ...". - as if in full agreement with the responsibility of the moment. The elder brother made his civil choice.
Those who remain will have to make this choice. Myshlaevsky, with bitterness and doom, states the intermediate and therefore hopeless position of the intelligentsia in a catastrophic reality: “In front are the Red Guards, like a wall, behind are speculators and all kinds of riffraff with the hetman, but am I in the middle?” He is close to the recognition of the Bolsheviks, "because behind the Bolsheviks there are a cloud of peasants ...". Studzinsky is convinced of the need to continue the fight in the ranks of the White Guard, and is rushing to the Don to Denikin. Elena is leaving Talbert, a man whom she cannot respect, by her own admission, and will try to build new life with Shervinsky.

Why is it necessary to preserve historical and cultural monuments? Argument from D.S. Likhachev "Letters about the good and the beautiful".

Each country is an ensemble of arts.
Moscow and Leningrad are not only dissimilar, they contrast with each other and therefore interact. It is no coincidence that they are connected by a railway so direct that, having traveled in a train at night without turns and with only one stop, and getting to the station in Moscow or Leningrad, you see almost the same station building that saw you off in the evening; the facades of the Moscow railway station in Leningrad and Leningradsky in Moscow are the same. But the similarity of the stations emphasizes the sharp dissimilarity of the cities, the dissimilarity is not simple, but complementary. Even art objects in museums are not just stored, but constitute some cultural ensembles associated with the history of cities and the country as a whole.
Look in other cities. Icons are worth seeing in Novgorod. This is the third largest and most valuable center of ancient Russian painting.
In Kostroma, Gorky and Yaroslavl, you should watch Russian painting XVIII and XIX centuries (these are the centers of Russian noble culture), and in Yaroslavl also the "Volga" XVII century, which is represented here like nowhere else.
But if you take our entire country, you will be surprised at the diversity and originality of cities and the culture stored in them: in museums and private collections, and just on the streets, because almost everyone an old house- jewel. Some houses and entire cities are expensive with their wooden carvings (Tomsk, Vologda), others - with amazing layout, embankment boulevards (Kostroma, Yaroslavl), others - with stone mansions, and fourth - with intricate churches.
Preserving the diversity of our cities and villages, preserving their historical memory, their common national and historical identity is one of the most important tasks of our urban planners. The whole country is a grandiose cultural ensemble. It must be preserved in its amazing wealth. It is not only historical memory that educates a person in his city and in his village, but his country as a whole educates a person. Now people live not only in their "point", but in the whole country and not only in their century, but in all the centuries of their history.

What role do historical and cultural monuments play in human life? Why is it necessary to preserve historical and cultural monuments? Argument from D.S. Likhachev "Letters about the good and the beautiful"

Historical memories are especially vivid in parks and gardens - associations of man and nature.
Parks are valuable not only for what they have, but also for what they used to have. The temporal perspective that opens up in them is no less important than the visual perspective. "Memories in Tsarskoye Selo" - this is how Pushkin called the best of his earliest poems.
The attitude to the past can be of two kinds: as a kind of spectacle, theater, performance, scenery, and as a document. The first attitude seeks to reproduce the past, to revive its visual image. The second seeks to preserve the past, at least in its partial remnants. For the first in landscape art it is important to recreate the external, visual image of the park or garden as it was seen at one time or another of his life. For the second, it is important to feel the evidence of time, documentation is important. The first says: this is how he looked; the second testifies: this is the same one, he was, perhaps, not like that, but this is truly the one, these are those lindens, those garden buildings, those very sculptures. Two or three old hollow lindens among hundreds of young ones will testify: this is the same alley - here they are, the old-timers. And there is no need to take care of young trees: they grow quickly and soon the alley will take on its former appearance.
But there is another essential difference in the two attitudes to the past. The first will require: only one era - the era of the creation of the park, or its heyday, or something significant. The second will say: let all epochs live, one way or another significant, the whole life of the park is valuable, memories of different epochs and different poets who sang these places are valuable, and the restoration will require not restoration, but preservation. The first attitude to parks and gardens opened in Russia Alexander Benois with its aesthetic cult of the time of Empress Elizabeth Petrovna and her Catherine's Park in Tsarskoe Selo. Akhmatova argued poetically with him, for whom Pushkin, and not Elizabeth, was important in Tsarskoye: “Here lay his cocked hat and a disheveled volume of Guys.”
The perception of a monument of art is only complete when it mentally recreates, creates together with the creator, is full of historical associations.

The first relation to the past creates, in general, study guides, training layouts: watch and know! The second attitude to the past requires truth, analytical ability: one must separate age from the object, one must imagine how it was, one must explore to some extent. This second attitude requires more intellectual discipline, more knowledge from the viewer himself: look and imagine. And this intellectual attitude to the monuments of the past sooner or later arises again and again. It is impossible to kill the true past and replace it with a theatrical one, even if theatrical reconstructions destroyed all the documents, but the place remains: here, in this place, on this soil, in this geographical point, it was - it was, it, something memorable happened.
Theatricality also penetrates into the restoration of architectural monuments. Authenticity is lost among the presumably restored. Restorers trust random evidence if this evidence allows them to restore this architectural monument in such a way that it could be especially interesting. This is how the Evfimievskaya chapel was restored in Novgorod: a small temple on a pillar turned out. Something completely alien to ancient Novgorod.
How many monuments were destroyed by restorers in the 19th century as a result of introducing elements of the aesthetics of the new time into them. The restorers sought symmetry where it was alien to the very spirit of the style - Romanesque or Gothic - they tried to replace the living line with a geometrically correct one, calculated mathematically, etc. Cologne Cathedral, Notre Dame in Paris, and the Abbey of Saint-Denis are dried up like that . Entire cities in Germany were dried up, mothballed, especially during the period of idealization of the German past.
Attitude to the past forms its own national image. For each person is a bearer of the past and a bearer of national character. Man is part of society and part of its history.

What is memory? What is the role of memory in human life, what is the value of memory? Argument from D.S. Likhachev "Letters about the good and the beautiful"

Memory is one of the most important properties of being, of any being: material, spiritual, human…
Memory is possessed by individual plants, stone, on which traces of its origin remain, glass, water, etc.
Birds have the most complex forms of tribal memory, allowing new generations of birds to fly in the right direction to the right place. In explaining these flights, it is not enough to study only the "navigational techniques and methods" used by birds. Most importantly, the memory that makes them look for winter quarters and summer quarters is always the same.
And what to say about genetic memory”- a memory laid down for centuries, a memory passing from one generation of living beings to the next.
However, memory is not mechanical at all. This is the most important creative process: it is the process and it is creative. What is needed is remembered; through memory, good experience is accumulated, a tradition is formed, everyday skills, family skills, work skills, social institutions are created ...
Memory resists the destructive power of time.
Memory - overcoming time, overcoming death.

Why is it important for a person to remember the past? Argument from D.S. Likhachev "Letters about the good and the beautiful"

The Greatest moral significance memory - overcoming time, overcoming death. “Forgetful” is, first of all, an ungrateful, irresponsible person, and therefore incapable of good, disinterested deeds.
Irresponsibility is born from the lack of consciousness that nothing passes without leaving a trace. A person who commits an unkind deed thinks that this deed will not be preserved in his personal memory and in the memory of those around him. He himself, obviously, is not used to cherishing the memory of the past, feeling gratitude to his ancestors, to their work, their concerns, and therefore thinks that everything will be forgotten about him.
Conscience is basically memory, to which is added a moral assessment of what has been done. But if the perfect is not stored in memory, then there can be no evaluation. Without memory there is no conscience.
That is why it is so important to be brought up in a moral climate of memory: family memory, national memory, cultural memory. Family photos are one of the most important visual aids moral education of children and adults. Respect for the work of our ancestors, for their labor traditions, for their tools, for their customs, for their songs and entertainment. All this is precious to us. And just respect for the graves of ancestors.
Remember Pushkin:
Two feelings are wonderfully close to us -
In them the heart finds food -
Love for native land
Love for father's coffins.
Living shrine!
The earth would be dead without them.
Our consciousness cannot immediately get used to the idea that the earth would be dead without love for the coffins of the fathers, without love for the native ashes. Too often we remain indifferent or even almost hostile to the disappearing cemeteries and ashes - the two sources of our not too wise gloomy thoughts and superficially heavy moods. Just as the personal memory of a person forms his conscience, his conscientious attitude towards his personal ancestors and relatives - relatives and friends, old friends, that is, the most faithful, with whom he is connected by common memories - so the historical memory of the people forms a moral climate in which people live. Perhaps one could think about building morality on something else: completely ignoring the past with its sometimes mistakes and painful memories and focusing entirely on the future, building this future on “reasonable grounds” in themselves, forgetting about the past with its dark and light sides.
This is not only unnecessary, but also impossible. The memory of the past is primarily "bright" (Pushkin's expression), poetic. She educates aesthetically.

How are the concepts of culture and memory related? What is memory and culture? Argument from D.S. Likhachev "Letters about the good and the beautiful"

Human culture as a whole not only has memory, but it is memory par excellence. The culture of mankind is the active memory of mankind, actively introduced into modernity.
In history, every cultural upsurge was in one way or another associated with an appeal to the past. How many times has mankind, for example, turned to antiquity? There were at least four major, epoch-making conversions: under Charlemagne, under the Palaiologos dynasty in Byzantium, in the Renaissance, and again at the end of the 18th - early XIX century. And how many "small" appeals of culture to antiquity - in the same Middle Ages. Each appeal to the past was "revolutionary", that is, it enriched the present, and each appeal understood this past in its own way, took from the past what it needed to move forward. I am talking about turning to antiquity, but what did the turning to its own national past give for each people? If it was not dictated by nationalism, a narrow desire to isolate itself from other peoples and their cultural experience, it was fruitful, for it enriched, diversified, expanded the culture of the people, its aesthetic susceptibility. After all, every appeal to the old in the new conditions was always new.
Knew several calls to Ancient Rus' and post-Petrine Russia. There were different sides to this appeal. The discovery of Russian architecture and icons at the beginning of the 20th century was largely devoid of narrow nationalism and very fruitful for the new art.
I would like to demonstrate the aesthetic and moral role of memory on the example of Pushkin's poetry.
In Pushkin, memory plays a huge role in poetry. The poetic role of memories can be traced from Pushkin's childhood, youthful poems, of which the most important is "Memories in Tsarskoye Selo", but in the future the role of memories is very great not only in Pushkin's lyrics, but even in the poem "Eugene".
When Pushkin needs to introduce a lyrical element, he often resorts to reminiscences. As you know, Pushkin was not in St. Petersburg during the flood of 1824, but still in " The Bronze Horseman» the flood is colored by remembrance:
“It was a terrible time, the memory of it is fresh ...”
Their historical works Pushkin also colors the shares of personal, ancestral memory. Remember: in "Boris Godunov" his ancestor Pushkin acts, in "Moor of Peter the Great" - also an ancestor, Hannibal.
Memory is the basis of conscience and morality, memory is the basis of culture, the "accumulations" of culture, memory is one of the foundations of poetry - aesthetic understanding cultural property. Preserving memory, preserving memory is our moral duty to ourselves and to our descendants. Memory is our wealth.

What is the role of culture in human life? What are the consequences of the disappearance of monuments for humans? What role do historical and cultural monuments play in human life? Why is it necessary to preserve historical and cultural monuments? Argument from D.S. Likhachev "Letters about the good and the beautiful"

We care about our own health and the health of others proper nutrition to keep the air and water clean and unpolluted.
The science that deals with conservation and restoration surrounding nature is called ecology. But ecology should not be limited only by the tasks of preserving the biological environment that surrounds us. Man lives not only in the natural environment, but also in the environment created by the culture of his ancestors and by himself. The preservation of the cultural environment is a task no less important than the preservation of the natural environment. If nature is necessary for man for his biological life, then the cultural environment is no less necessary for his spiritual, moral life, for his "spiritual settled way of life", for his attachment to his native places, following the precepts of his ancestors, for his moral self-discipline and sociality. Meanwhile, the question of moral ecology is not only not studied, but it has not been raised either. are being studied certain types cultures and the remnants of the cultural past, issues of restoration of monuments and their preservation, but the moral significance and influence on a person of the entire cultural environment as a whole, its influencing force is not studied.
But the fact of the educational impact on a person of the surrounding cultural environment is not subject to the slightest doubt.
A person is brought up in the cultural environment surrounding him imperceptibly. He is brought up by history, the past. The past opens a window to the world for him, and not only a window, but also doors, even gates - triumphal gate. To live where the poets and prose writers of great Russian literature lived, to live where the great critics and philosophers lived, to absorb daily impressions that are somehow reflected in the great works of Russian literature, to visit museum apartments means to gradually enrich yourself spiritually.
Streets, squares, canals, individual houses, parks remind, remind, remind... Unobtrusively and unobtrusively, the impressions of the past enter into spiritual world man, and a man with an open mind enters the past. He learns respect for his ancestors and remembers what in turn will be needed for his descendants. The past and the future become their own for a person. He begins to learn responsibility - moral responsibility to the people of the past and at the same time to the people of the future, for whom the past will be no less important than for us, and perhaps even more important with the general rise of culture and the increase in spiritual demands. Caring for the past is also caring for the future...
To love one's family, one's childhood impressions, one's home, one's school, one's village, one's city, one's country, one's culture and language, the whole globe is necessary, absolutely necessary for a person's moral settledness.
If a person does not like to look at least occasionally at old photographs of his parents, does not appreciate the memory of them left in the garden that they cultivated, in the things that belonged to them, then he does not love them. If a person does not like old houses, old streets, even if they are inferior, then he does not have love for his city. If a person is indifferent to the historical monuments of his country, then he is indifferent to his country.
Losses in nature are recoverable up to certain limits. Quite different with cultural monuments. Their losses are irreplaceable, because cultural monuments are always individual, always associated with a certain era in the past, with certain masters. Each monument is destroyed forever, distorted forever, wounded forever. And he is completely defenseless, he will not restore himself.
Any newly built monument of antiquity will be devoid of documentation. It will only be “appearance.
The "reserve" of cultural monuments, the "reserve" of the cultural environment is extremely limited in the world, and it is being depleted at an ever-increasing rate. Even the restorers themselves, sometimes working according to their own, insufficiently tested theories or modern ideas of beauty, become more destroyers of the monuments of the past than their protectors. Destroy monuments and city planners, especially if they do not have clear and complete historical knowledge.
On the ground it becomes crowded for cultural monuments, not because there is not enough land, but because the builders are attracted to old places, inhabited, and therefore seem especially beautiful and tempting for city planners.
Urban planners, like no one else, need knowledge in the field of cultural ecology. Therefore, local history should be developed, it should be disseminated and taught in order to solve local issues on the basis of it. ecological problems. Local history brings up love for native land and gives the knowledge, without which it is impossible to preserve cultural monuments in the field.
We must not lay full responsibility for neglecting the past on others, or simply hoping that special state and public organizations and "that's their business", not ours. We ourselves must be intelligent, cultured, educated, understand beauty and be kind - namely, kind and grateful to our ancestors, who created for us and our descendants all that beauty that no one else, namely we are sometimes unable to recognize, accept in mine moral world, store and actively protect.
Each person must know among what beauty and what moral values he lives. He should not be self-confident and impudent in rejecting the culture of the past indiscriminately and "judgment". Everyone is obliged to take a feasible part in the preservation of culture.
We are responsible for everything, and not someone else, and it is in our power not to be indifferent to our past. It is ours, in our common possession.

Why is it important to preserve historical memory? What are the consequences of the disappearance of monuments for humans? The problem of changing the historical appearance of the old city. Argument from D.S. Likhachev "Letters about the good and the beautiful".

In September 1978, I was on the Borodino field together with the most wonderful restorer Nikolai Ivanovich Ivanov. Have you paid attention to what kind of people dedicated to their work are found among restorers and museum workers? They cherish things, and things repay them with love. Things, monuments give their keepers love for themselves, affection, noble devotion to culture, and then a taste and understanding of art, an understanding of the past, a penetrating attraction to the people who created them. True love for people, for monuments, never goes unanswered. That's why people find each other, and well-groomed by people the earth finds people who love it and responds to them in the same way.
For fifteen years, Nikolai Ivanovich did not go on vacation: he cannot rest outside the Borodino field. He lives for several days of the Battle of Borodino and the days that preceded the battle. The Borodin field has a colossal educational value.
I hate war, I have endured Leningrad blockade, Nazi shelling of civilians from warm shelters, in positions on the Duderhof heights, I was an eyewitness to the heroism with which they defended Soviet people their homeland, with what incomprehensible steadfastness they resisted the enemy. Perhaps that is why the Battle of Borodino, which always amazed me with its moral strength, acquired for me new meaning. Russian soldiers beat off eight fiercest attacks on Raevsky's battery, which followed one after another with unheard-of persistence.
In the end, the soldiers of both armies fought in complete darkness, by touch. The moral strength of the Russians was multiplied tenfold by the need to defend Moscow. And Nikolai Ivanovich and I bared our heads in front of the monuments to the heroes erected on the Borodino field by grateful descendants ...
In my youth, I first came to Moscow and accidentally came across the Church of the Assumption on Pokrovka (1696-1699). It cannot be imagined from the surviving photographs and drawings, it should have been seen surrounded by low ordinary buildings. But people came and demolished the church. Now this place is empty...
Who are these people who destroy the living past, the past, which is also our present, because culture does not die? Sometimes it is the architects themselves - one of those who really want to put their "creation" in a winning place and are too lazy to think about something else. Sometimes these are completely random people, and we are all to blame for this. We need to think about how this doesn't happen again. Monuments of culture belong to the people, and not only to our generation. We are responsible for them to our descendants. We will be in great demand in a hundred and two hundred years.
Historic cities are inhabited not only by those who now live in them. They are inhabited by great people of the past, whose memory cannot die. Pushkin and Dostoevsky with the characters of his "White Nights" were reflected in the canals of Leningrad.
The historical atmosphere of our cities cannot be captured by any photographs, reproductions or models. This atmosphere can be revealed, emphasized by reconstructions, but it can also be easily destroyed - destroyed without a trace. She is unrecoverable. We must preserve our past: it has the most effective educational value. It instills a sense of responsibility towards the motherland.
Here is what Petrozavodsk architect V.P. Orfinsky, the author of many books on folk architecture Karelia. On May 25, 1971, a unique chapel burned down in the Medvezhyegorsk region early XVII century in the village of Pelkula - an architectural monument of national importance. And no one even began to find out the circumstances of the case.
In 1975, another architectural monument of national importance burned down - the Ascension Church in the village of Tipinitsy, Medvezhyegorsk region - one of the most interesting tent churches of the Russian North. The reason is lightning, but the true root cause is irresponsibility and negligence: the high-rise tent pillars of the Ascension Church and the bell tower interlocked with it did not have elementary lightning protection.
The tent of the Nativity Church of the 18th century in the village of Bestuzhev, Ustyansky district, Arkhangelsk region, fell down - the most valuable monument of tent architecture, the last element of the ensemble, very accurately placed in the bend of the Ustya River. The reason is complete neglect.
And here is a little fact about Belarus. In the village of Dostoevo, where Dostoevsky's ancestors came from, there was a small church of the 18th century. Local authorities, in order to get rid of responsibility, fearing that the monument would be registered as protected, ordered to demolish the church with bulldozers. All that remained of her were measurements and photographs. It happened in 1976.
Many such facts could be collected. What to do so that they do not repeat? First of all, one should not forget about them, pretend that they did not exist. Prohibitions, instructions and boards with the indication “Protected by the state” are also not enough. It is necessary that the facts of a hooligan or irresponsible attitude towards cultural heritage are strictly examined in the courts and the perpetrators are severely punished. But even this is not enough. Absolutely necessary in high school study local history, engage in circles on the history and nature of their region. It is youth organizations that should first of all take patronage over the history of their region. Finally, and most importantly, secondary school history curricula need to include lessons in local history.
Love for one's Motherland is not something abstract; it is also love for one's city, for one's locality, for the monuments of its culture, pride in one's history. That is why the teaching of history at school should be specific - on the monuments of history, culture, and the revolutionary past of one's locality.
One cannot only call for patriotism, it must be carefully educated - to educate love for one's native places, to educate spiritual settledness. And for all this it is necessary to develop the science of cultural ecology. Not only natural environment, but also the cultural environment, the environment of cultural monuments and its impact on humans should be subjected to careful scientific study.
There will be no roots in the native area, in home country- there will be many people similar to the steppe plant tumbleweed.

Why do you need to know history? Relationship between past, present and future. Ray Bradbury "The Thunder Came"

Past, present and future are interconnected. Every action we take affects the future. So, R. Bradbury in the story "" invites the reader to imagine what could happen if a person had a time machine. In his fictional future, there is such a machine. Thrill-seekers are offered a safari in time. The main character Eckels embarks on an adventure, but he is warned that nothing can be changed, only those animals that must die from diseases or for some other reason can be killed (all this is specified by the organizers in advance). Caught in the Age of Dinosaurs, Eckels becomes so frightened that he runs out of the allowed area. His return to the present shows how important every detail is: on his sole was a trampled butterfly. Once in the present, he found that the whole world had changed: the colors, the composition of the atmosphere, the person, and even the spelling rules had become different. Instead of a liberal president, a dictator was in power.
Thus, Bradbury conveys the following idea: the past and the future are interconnected. We are responsible for every action we take.
It is necessary to look into the past in order to know your future. Everything that has ever happened has affected the world we live in. If you can draw a parallel between the past and the present, then you can come to the future you want.

What is the price of a mistake in history? Ray Bradbury "The Thunder Came"

Sometimes the price of a mistake can cost the life of all mankind. So, in the story "" it is shown that one minor mistake can lead to disaster. The protagonist of the story, Eckels, steps on a butterfly while traveling into the past, with his oversight he changes the whole course of history. This story shows how carefully you need to think before you do something. He had been warned of the danger, but the thirst for adventure was stronger than common sense. He could not correctly assess his abilities and capabilities. This led to disaster.

Many writers of modern literature: Nabokov, Solzhenitsyn, Rasputin, Shukshin, Aitmatov. And such a great interest in this topic is not accidental, because along with people for whom memory means a lot: their native land, love for it, the homeland of their ancestors, people appeared - their majority, who do not care for either the memory of their ancestors or the memory of deeds of their own, which remains next generation. For V. Nabokov, "memory" is nostalgia, a connection with the Motherland; for V. Rasputin, this is knowledge of the roots of a kind; for Aitmatov, it is also the benefit that you brought to people. These concepts are reflected in their works.

In the novel "Mashenka" Nabokov reveals nostalgia for his Fatherland. It shows emigrants who live in a country that is not spiritually close, unfamiliar to them. They have been living abroad for more than a year, but the feeling of alienation from the country that has become their second home does not go away.

In the constant cycle of affairs, problems, events, they feel tired of life. In memories of the past, of Russia, they find an outlet, spiritual balance, although they know that they will never be able to return to their native lands. The hero of the story Ganin lives in a closed world of his feelings and thoughts. Memory brings him back to those distant times when he lived in Russia, was young, where he met his first love, Masha.

Recalling the events of bygone years, he experiences the best, brightest feelings. He lives on this memory, these memories; they are protection from external environment, from the surrounding world. Any collision with reality, with the reality of life, interferes with him, causes in him a feeling of emptiness.

Ganin is very reverent, sensual about his past and therefore does not want to new meeting with Masha, because she will bring something new, unknown, and most importantly, real into their relationship. Memory saves him from reality, from the problems of the world, from its dullness, routine, unattractiveness. The theme of memory is built quite differently in the works “ Matrenin yard» A. Solzhenitsyn, “Farewell to Matera” by V. Rasputin, “Stormy Station” by Ch. Aitmatov. In the work "Matryona Dvor" the theme of memory runs through the whole, very unobtrusively and sincerely.

The heroine of the story, Matryona, helped many in the village, and when she died, no one even remembered her with a kind word. Her relatives turned out to be worse than non-native people; began to divide property. Solzhenitsyn showed how short human memory can be, how quickly people forget all the good things that have been done for them. As a result, only malice remains in their souls, and they become, without noticing it, cowardly, selfish, immoral people.

In the story “Farewell to Matera”, V. Rasputin skillfully showed not only the fate of people at the turning points of their lives, but also their attitude to their ancestors, to the roots of their kind, to their native land. This one is about the village of Matera, on the site of which a hydroelectric power station is to be built and which has fallen into the flood zone. The whole village had to be moved to a new place, but the old people could not leave it, because this land is the homeland of their ancestors. However, some of them, mostly young people who have not invested in native land, do not honor their ancestors, their family, desecrate their memory. The “newcomers”, in order to speed up the process of resettlement, tried to cut off all the roots connecting the inhabitants of Matera with the past.

They tried to destroy the cemetery in order to deprive the inhabitants of Matera of writing with allsoch. ru 2005 memory itself. “Oh, we are non-humans, no one else,” says Daria, the main story, bitterly. Rasputin believes that with the separation of a person from the earth, from the roots, from centuries-old traditions, he also loses his conscience; his heart turns to stone. Rasputin shows how heartless, cruel, evil those people who became "Ivans who do not remember kinship" can be.

And it doesn’t matter if they destroy someone else’s village or their own, because this is all their homeland. From such people comes a threat to the world around, as well as to nature. old wisdom says: do not cry for the dead - cry for the one who has lost his soul and conscience. In the novel "Stormy Station" by Ch. Aitmatov, as in the work "Matryona Dvor", main theme is the theme of honoring one's ancestors, knowing one's roots.

Edigei's friend died. And then the son of this deceased friend, Sabitzhan, came to the village. As it turned out later, he “didn’t come to bury his father, but just to get off, dig in somehow and leave as soon as possible.” It turned out that Sabitzhan does not honor his parent, does not respect his ashes. Sabitzhan is like a mankurt who does not remember either his father or his mother.

When they went to bury their old friend Edigey, they met with misunderstanding, heartlessness that reigned in the world. The topic of memory in modern times is very extensive and multifaceted. It touches on many moral themes and issues.

This is the problem of losing the roots of one's ancestors, the theme of the native land, the problem of the loss of kindness, cordiality, conscience and soul, the theme of "Ivan, who does not remember his kinship", the theme of turning a person into a mankurt, the theme of perpetuating memory. These problems terribly make themselves felt and exist today. That is why they are reflected in contemporary literature.

Need a cheat sheet? Then save-» The theme of memory in modern literature. Literary writings!

Why should history be preserved? The role of memory. J. Orwell "1984"

In George Orwell's 1984, people are devoid of history. The homeland of the protagonist is Oceania. This is a huge country waging continuous wars. Under the influence of cruel propaganda, people hate and seek to lynch former allies, declaring yesterday's enemies to be their best friends. The population is suppressed by the regime, it is unable to think independently and obeys the slogans of the party that controls the inhabitants for personal gain. Such enslavement of consciousness is possible only with the complete destruction of the memory of people, the absence of their own view of the history of the country.
The history of one life, like the history of a whole state, is an endless series of dark and bright events. We need to learn valuable lessons from them. The memory of the life of our ancestors should protect us from repeating their mistakes, serve as an eternal reminder of everything good and bad. Without the memory of the past, there is no future.

Why remember the past? Why do you need to know history? Argument from D.S. Likhachev "Letters about the good and the beautiful".

Why does a person need to keep customs? Argument from D.S. Likhachev "Letters about the good and the beautiful"

The problem of moral choice. Argument from M.A. Bulgakov "Days of the Turbins".

The heroes of the work must make a decisive choice, the political circumstances of the time force them to do so. The main conflict of Bulgakov's play can be designated as a conflict between man and history. In the course of the development of the action, the heroes-intellectuals enter into a direct dialogue with History in their own way. So, Alexei Turbin, understanding the doom of the white movement, the betrayal of the "staff mob", chooses death. Nikolka, who is spiritually close to his brother, has a presentiment that a military officer, commander, a man of honor Alexei Turbin will prefer death to the shame of dishonor. Reporting on his tragic death, Nikolka mournfully says: "They killed the commander ...". - as if in full agreement with the responsibility of the moment. The elder brother made his civil choice.
Those who remain will have to make this choice. Myshlaevsky, with bitterness and doom, states the intermediate and therefore hopeless position of the intelligentsia in a catastrophic reality: “In front are the Red Guards, like a wall, behind are speculators and all kinds of riffraff with the hetman, but am I in the middle?” He is close to the recognition of the Bolsheviks, "because behind the Bolsheviks there are a cloud of peasants ...". Studzinsky is convinced of the need to continue the fight in the ranks of the White Guard, and is rushing to the Don to Denikin. Elena is leaving Talbert, a man whom she cannot respect, by her own admission, and will try to build a new life with Shervinsky.

Why is it necessary to preserve historical and cultural monuments? Argument from D.S. Likhachev "Letters about the good and the beautiful".

Each country is an ensemble of arts.
Moscow and Leningrad are not only dissimilar, they contrast with each other and therefore interact. It is no coincidence that they are connected by a railway so direct that, having traveled in a train at night without turns and with only one stop, and getting to the station in Moscow or Leningrad, you see almost the same station building that saw you off in the evening; the facades of the Moscow railway station in Leningrad and Leningradsky in Moscow are the same. But the similarity of the stations emphasizes the sharp dissimilarity of the cities, the dissimilarity is not simple, but complementary. Even art objects in museums are not just stored, but constitute some cultural ensembles associated with the history of cities and the country as a whole.
Look in other cities. Icons are worth seeing in Novgorod. This is the third largest and most valuable center of ancient Russian painting.
In Kostroma, Gorky and Yaroslavl, one should watch Russian painting of the 18th and 19th centuries (these are the centers of Russian noble culture), and in Yaroslavl also the “Volga” of the 17th century, which is presented here like nowhere else.
But if you take our entire country, you will be surprised at the diversity and originality of cities and the culture stored in them: in museums and private collections, and just on the streets, because almost every old house is a treasure. Some houses and entire cities are expensive with their wooden carvings (Tomsk, Vologda), others - with amazing layout, embankment boulevards (Kostroma, Yaroslavl), others - with stone mansions, and fourth - with intricate churches.
Preserving the diversity of our cities and villages, preserving their historical memory, their common national and historical identity is one of the most important tasks of our urban planners. The whole country is a grandiose cultural ensemble. It must be preserved in its amazing wealth. It is not only historical memory that educates a person in his city and in his village, but his country as a whole educates a person. Now people live not only in their "point", but in the whole country and not only in their century, but in all the centuries of their history.

What role do historical and cultural monuments play in human life? Why is it necessary to preserve historical and cultural monuments? Argument from D.S. Likhachev "Letters about the good and the beautiful"

Historical memories are especially vivid in parks and gardens - associations of man and nature.
Parks are valuable not only for what they have, but also for what they used to have. The temporal perspective that opens up in them is no less important than the visual perspective. "Memories in Tsarskoye Selo" - this is how Pushkin called the best of his earliest poems.
The attitude to the past can be of two kinds: as a kind of spectacle, theater, performance, scenery, and as a document. The first attitude seeks to reproduce the past, to revive its visual image. The second seeks to preserve the past, at least in its partial remnants. For the first in gardening art, it is important to recreate the external, visual image of the park or garden as it was seen at one time or another of his life. For the second, it is important to feel the evidence of time, documentation is important. The first says: this is how he looked; the second testifies: this is the same one, he was, perhaps, not like that, but this is truly the one, these are those lindens, those garden buildings, those very sculptures. Two or three old hollow lindens among hundreds of young ones will testify: this is the same alley - here they are, the old-timers. And there is no need to take care of young trees: they grow quickly and soon the alley will take on its former appearance.
But there is another essential difference in the two attitudes to the past. The first will require: only one era - the era of the creation of the park, or its heyday, or something significant. The second will say: let all epochs live, one way or another significant, the whole life of the park is valuable, memories of different epochs and different poets who sang these places are valuable, and the restoration will require not restoration, but preservation. The first attitude to parks and gardens was opened in Russia by Alexander Benois with his aesthetic cult of the time of Empress Elizabeth Petrovna and her Catherine's Park in Tsarskoe Selo. Akhmatova argued poetically with him, for whom Pushkin, and not Elizabeth, was important in Tsarskoye: “Here lay his cocked hat and a disheveled volume of Guys.”
The perception of a monument of art is only complete when it mentally recreates, creates together with the creator, is full of historical associations.

The first attitude to the past creates, in general, teaching aids, educational layouts: look and know! The second attitude to the past requires truth, analytical ability: one must separate age from the object, one must imagine how it was, one must explore to some extent. This second attitude requires more intellectual discipline, more knowledge from the viewer himself: look and imagine. And this intellectual attitude to the monuments of the past sooner or later arises again and again. It is impossible to kill the true past and replace it with a theatrical one, even if theatrical reconstructions destroyed all the documents, but the place remains: here, in this place, on this soil, in this geographical point, it was - it was, it, something memorable happened.
Theatricality also penetrates into the restoration of architectural monuments. Authenticity is lost among the presumably restored. Restorers trust random evidence if this evidence allows them to restore this architectural monument in such a way that it could be especially interesting. This is how the Evfimievskaya chapel was restored in Novgorod: a small temple on a pillar turned out. Something completely alien to ancient Novgorod.
How many monuments were destroyed by restorers in the 19th century as a result of introducing elements of the aesthetics of the new time into them. The restorers sought symmetry where it was alien to the very spirit of the style - Romanesque or Gothic - they tried to replace the living line with a geometrically correct one, calculated mathematically, etc. Cologne Cathedral, Notre Dame in Paris, and the Abbey of Saint-Denis are dried up like that . Entire cities in Germany were dried up, mothballed, especially during the period of idealization of the German past.
Attitude to the past forms its own national image. For each person is a bearer of the past and a bearer of a national character. Man is part of society and part of its history.

What is memory? What is the role of memory in human life, what is the value of memory? Argument from D.S. Likhachev "Letters about the good and the beautiful"

Memory is one of the most important properties of being, of any being: material, spiritual, human…
Memory is possessed by individual plants, stone, on which traces of its origin remain, glass, water, etc.
Birds have the most complex forms of tribal memory, allowing new generations of birds to fly in the right direction to the right place. In explaining these flights, it is not enough to study only the "navigational techniques and methods" used by birds. Most importantly, the memory that makes them look for winter quarters and summer quarters is always the same.
And what can we say about "genetic memory" - a memory laid down for centuries, a memory that passes from one generation of living beings to the next.
However, memory is not mechanical at all. This is the most important creative process: it is the process and it is creative. What is needed is remembered; through memory, good experience is accumulated, a tradition is formed, everyday skills, family skills, work skills, social institutions are created ...
Memory resists the destructive power of time.
Memory - overcoming time, overcoming death.

Why is it important for a person to remember the past? Argument from D.S. Likhachev "Letters about the good and the beautiful"

The greatest moral significance of memory is the overcoming of time, the overcoming of death. “Forgetful” is, first of all, an ungrateful, irresponsible person, and therefore incapable of good, disinterested deeds.
Irresponsibility is born from the lack of consciousness that nothing passes without leaving a trace. A person who commits an unkind deed thinks that this deed will not be preserved in his personal memory and in the memory of those around him. He himself, obviously, is not used to cherishing the memory of the past, feeling gratitude to his ancestors, to their work, their concerns, and therefore thinks that everything will be forgotten about him.
Conscience is basically memory, to which is added a moral assessment of what has been done. But if the perfect is not stored in memory, then there can be no evaluation. Without memory there is no conscience.
That is why it is so important to be brought up in a moral climate of memory: family memory, national memory, cultural memory. Family photos are one of the most important "visual aids" for the moral education of children, and adults as well. Respect for the work of our ancestors, for their labor traditions, for their tools, for their customs, for their songs and entertainment. All this is precious to us. And just respect for the graves of ancestors.
Remember Pushkin:
Two feelings are wonderfully close to us -
In them the heart finds food -
Love for native land
Love for father's coffins.
Living shrine!
The earth would be dead without them.
Our consciousness cannot immediately get used to the idea that the earth would be dead without love for the coffins of the fathers, without love for the native ashes. Too often we remain indifferent or even almost hostile to the disappearing cemeteries and ashes - the two sources of our not too wise gloomy thoughts and superficially heavy moods. Just as the personal memory of a person forms his conscience, his conscientious attitude towards his personal ancestors and relatives - relatives and friends, old friends, that is, the most faithful, with whom he is connected by common memories - so the historical memory of the people forms a moral climate in which people live. Perhaps one could think about building morality on something else: completely ignoring the past with its sometimes mistakes and painful memories and focusing entirely on the future, building this future on “reasonable grounds” in themselves, forgetting about the past with its dark and light sides.
This is not only unnecessary, but also impossible. The memory of the past is primarily "bright" (Pushkin's expression), poetic. She educates aesthetically.

How are the concepts of culture and memory related? What is memory and culture? Argument from D.S. Likhachev "Letters about the good and the beautiful"

Human culture as a whole not only has memory, but it is memory par excellence. The culture of mankind is the active memory of mankind, actively introduced into modernity.
In history, every cultural upsurge was in one way or another associated with an appeal to the past. How many times has mankind, for example, turned to antiquity? There were at least four major, epochal conversions: under Charlemagne, under the Palaiologos dynasty in Byzantium, during the Renaissance, and again at the end of the 18th and beginning of the 19th centuries. And how many "small" appeals of culture to antiquity - in the same Middle Ages. Each appeal to the past was "revolutionary", that is, it enriched the present, and each appeal understood this past in its own way, took from the past what it needed to move forward. I am talking about turning to antiquity, but what did the turning to its own national past give for each people? If it was not dictated by nationalism, a narrow desire to isolate itself from other peoples and their cultural experience, it was fruitful, for it enriched, diversified, expanded the culture of the people, its aesthetic susceptibility. After all, every appeal to the old in the new conditions was always new.
She knew several appeals to Ancient Rus' and post-Petrine Russia. There were different sides to this appeal. The discovery of Russian architecture and icons at the beginning of the 20th century was largely devoid of narrow nationalism and very fruitful for the new art.
I would like to demonstrate the aesthetic and moral role of memory on the example of Pushkin's poetry.
In Pushkin, memory plays a huge role in poetry. The poetic role of memories can be traced from Pushkin's childhood, youthful poems, of which the most important is "Memories in Tsarskoye Selo", but in the future the role of memories is very great not only in Pushkin's lyrics, but even in the poem "Eugene".
When Pushkin needs to introduce a lyrical element, he often resorts to reminiscences. As you know, Pushkin was not in St. Petersburg during the flood of 1824, but nevertheless, in The Bronze Horseman, the flood is colored by a memory:
“It was a terrible time, the memory of it is fresh ...”
Pushkin also colors his historical works with a share of personal, ancestral memory. Remember: in "Boris Godunov" his ancestor Pushkin acts, in "Moor of Peter the Great" - also an ancestor, Hannibal.
Memory is the basis of conscience and morality, memory is the basis of culture, the "accumulations" of culture, memory is one of the foundations of poetry - an aesthetic understanding of cultural values. Preserving memory, preserving memory is our moral duty to ourselves and to our descendants. Memory is our wealth.

What is the role of culture in human life? What are the consequences of the disappearance of monuments for humans? What role do historical and cultural monuments play in human life? Why is it necessary to preserve historical and cultural monuments? Argument from D.S. Likhachev "Letters about the good and the beautiful"

We care about our own health and the health of others, we make sure that we eat right, that the air and water remain clean and unpolluted.
The science that deals with the protection and restoration of the natural environment is called ecology. But ecology should not be limited only by the tasks of preserving the biological environment that surrounds us. Man lives not only in the natural environment, but also in the environment created by the culture of his ancestors and by himself. The preservation of the cultural environment is a task no less important than the preservation of the natural environment. If nature is necessary for a person for his biological life, then the cultural environment is no less necessary for his spiritual, moral life, for his “spiritual settled way of life”, for his attachment to his native places, following the precepts of his ancestors, for his moral self-discipline and sociality. Meanwhile, the question of moral ecology is not only not studied, but it has not been raised either. Individual types of culture and the remnants of the cultural past, issues of restoration of monuments and their preservation are studied, but the moral significance and influence on a person of the entire cultural environment as a whole, its influencing force, is not studied.
But the fact of the educational impact on a person of the surrounding cultural environment is not subject to the slightest doubt.
A person is brought up in the cultural environment surrounding him imperceptibly. He is brought up by history, the past. The past opens a window to the world for him, and not only a window, but also doors, even gates - triumphal gates. To live where the poets and prose writers of great Russian literature lived, to live where the great critics and philosophers lived, to absorb daily impressions that are somehow reflected in the great works of Russian literature, to visit museum apartments means to gradually enrich yourself spiritually.
Streets, squares, canals, individual houses, parks remind, remind, remind... Unobtrusively and unpersistently, the impressions of the past enter the spiritual world of a person, and a person with an open soul enters the past. He learns respect for his ancestors and remembers what in turn will be needed for his descendants. The past and the future become their own for a person. He begins to learn responsibility - moral responsibility to the people of the past and at the same time to the people of the future, for whom the past will be no less important than for us, and perhaps even more important with the general rise of culture and the increase in spiritual demands. Caring for the past is also caring for the future...
To love one's family, one's childhood impressions, one's home, one's school, one's village, one's city, one's country, one's culture and language, the whole globe is necessary, absolutely necessary for a person's moral settledness.
If a person does not like to look at least occasionally at old photographs of his parents, does not appreciate the memory of them left in the garden that they cultivated, in the things that belonged to them, then he does not love them. If a person does not like old houses, old streets, even if they are inferior, then he does not have love for his city. If a person is indifferent to the historical monuments of his country, then he is indifferent to his country.
Losses in nature are recoverable up to certain limits. Quite different with cultural monuments. Their losses are irreplaceable, because cultural monuments are always individual, always associated with a certain era in the past, with certain masters. Each monument is destroyed forever, distorted forever, wounded forever. And he is completely defenseless, he will not restore himself.
Any newly built monument of antiquity will be devoid of documentation. It will only be “appearance.
The "reserve" of cultural monuments, the "reserve" of the cultural environment is extremely limited in the world, and it is being depleted at an ever-increasing rate. Even the restorers themselves, sometimes working according to their own, insufficiently tested theories or modern ideas of beauty, become more destroyers of the monuments of the past than their protectors. Destroy monuments and city planners, especially if they do not have clear and complete historical knowledge.
On the ground it becomes crowded for cultural monuments, not because there is not enough land, but because the builders are attracted to old places, inhabited, and therefore seem especially beautiful and tempting for city planners.
Urban planners, like no one else, need knowledge in the field of cultural ecology. Therefore, local history must be developed, it must be disseminated and taught in order to solve local environmental problems on the basis of it. Local history brings up love for the native land and gives the knowledge, without which it is impossible to preserve cultural monuments in the field.
We should not lay full responsibility for the neglect of the past on others, or simply hope that special state and public organizations are engaged in the preservation of the culture of the past and “this is their business”, not ours. We ourselves must be intelligent, cultured, educated, understand beauty and be kind - namely, kind and grateful to our ancestors, who created for us and our descendants all that beauty that no one else, namely we are sometimes unable to recognize, accept in their moral world, to preserve and actively defend.
Each person must know among what beauty and what moral values he lives. He should not be self-confident and impudent in rejecting the culture of the past indiscriminately and "judgment". Everyone is obliged to take a feasible part in the preservation of culture.
We are responsible for everything, and not someone else, and it is in our power not to be indifferent to our past. It is ours, in our common possession.

Why is it important to preserve historical memory? What are the consequences of the disappearance of monuments for humans? The problem of changing the historical appearance of the old city. Argument from D.S. Likhachev "Letters about the good and the beautiful".

In September 1978, I was on the Borodino field together with the most wonderful restorer Nikolai Ivanovich Ivanov. Have you paid attention to what kind of people dedicated to their work are found among restorers and museum workers? They cherish things, and things repay them with love. Things, monuments give their keepers love for themselves, affection, noble devotion to culture, and then a taste and understanding of art, an understanding of the past, a penetrating attraction to the people who created them. True love for people, for monuments, never goes unanswered. That is why people find each other, and the earth, well-groomed by people, finds people who love it and itself responds to them in the same way.
For fifteen years, Nikolai Ivanovich did not go on vacation: he cannot rest outside the Borodino field. He lives for several days of the Battle of Borodino and the days that preceded the battle. The Borodin field has a colossal educational value.
I hate war, I endured the blockade of Leningrad, the Nazi shelling of civilians from warm shelters, in positions on the Duderhof Heights, I was an eyewitness to the heroism with which the Soviet people defended their Motherland, with what incomprehensible stamina they resisted the enemy. Perhaps that is why the Battle of Borodino, which always amazed me with its moral strength, acquired a new meaning for me. Russian soldiers beat off eight fiercest attacks on Raevsky's battery, which followed one after another with unheard-of persistence.
In the end, the soldiers of both armies fought in complete darkness, by touch. The moral strength of the Russians was multiplied tenfold by the need to defend Moscow. And Nikolai Ivanovich and I bared our heads in front of the monuments to the heroes erected on the Borodino field by grateful descendants ...
In my youth, I first came to Moscow and accidentally came across the Church of the Assumption on Pokrovka (1696-1699). It cannot be imagined from the surviving photographs and drawings, it should have been seen surrounded by low ordinary buildings. But people came and demolished the church. Now this place is empty...
Who are these people who destroy the living past, the past, which is also our present, because culture does not die? Sometimes it is the architects themselves - one of those who really want to put their "creation" in a winning place and are too lazy to think about something else. Sometimes these are completely random people, and we are all to blame for this. We need to think about how this doesn't happen again. Monuments of culture belong to the people, and not only to our generation. We are responsible for them to our descendants. We will be in great demand in a hundred and two hundred years.
Historic cities are inhabited not only by those who now live in them. They are inhabited by great people of the past, whose memory cannot die. Pushkin and Dostoevsky with the characters of his "White Nights" were reflected in the canals of Leningrad.
The historical atmosphere of our cities cannot be captured by any photographs, reproductions or models. This atmosphere can be revealed, emphasized by reconstructions, but it can also be easily destroyed - destroyed without a trace. She is unrecoverable. We must preserve our past: it has the most effective educational value. It instills a sense of responsibility towards the motherland.
Here is what the Petrozavodsk architect V. P. Orfinsky, the author of many books on the folk architecture of Karelia, told me. On May 25, 1971, a unique chapel of the beginning of the 17th century in the village of Pelkula, an architectural monument of national importance, burned down in the Medvezhyegorsk region. And no one even began to find out the circumstances of the case.
In 1975, another architectural monument of national importance burned down - the Ascension Church in the village of Tipinitsy, Medvezhyegorsk region - one of the most interesting tent churches of the Russian North. The reason is lightning, but the true root cause is irresponsibility and negligence: the high-rise tent pillars of the Ascension Church and the bell tower interlocked with it did not have elementary lightning protection.
The tent of the Nativity Church of the 18th century in the village of Bestuzhev, Ustyansky district, Arkhangelsk region, fell down - the most valuable monument of tent architecture, the last element of the ensemble, very accurately placed in the bend of the Ustya River. The reason is complete neglect.
And here is a little fact about Belarus. In the village of Dostoevo, where Dostoevsky's ancestors came from, there was a small church of the 18th century. Local authorities, in order to get rid of responsibility, fearing that the monument would be registered as protected, ordered to demolish the church with bulldozers. All that remained of her were measurements and photographs. It happened in 1976.
Many such facts could be collected. What to do so that they do not repeat? First of all, one should not forget about them, pretend that they did not exist. Prohibitions, instructions and boards with the indication “Protected by the state” are also not enough. It is necessary that the facts of a hooligan or irresponsible attitude towards cultural heritage are strictly examined in the courts and the perpetrators are severely punished. But even this is not enough. It is absolutely necessary to study local history already in secondary school, to study in circles on the history and nature of one's region. It is youth organizations that should first of all take patronage over the history of their region. Finally, and most importantly, secondary school history curricula need to include lessons in local history.
Love for one's Motherland is not something abstract; it is also love for one's city, for one's locality, for the monuments of its culture, pride in one's history. That is why the teaching of history at school should be specific - on the monuments of history, culture, and the revolutionary past of one's locality.
One cannot only call for patriotism, it must be carefully educated - to educate love for one's native places, to educate spiritual settledness. And for all this it is necessary to develop the science of cultural ecology. Not only the natural environment, but also the cultural environment, the environment of cultural monuments and its impact on humans should be subjected to careful scientific study.
There will be no roots in the native area, in the native country - there will be many people who look like a tumbleweed steppe plant.

Why do you need to know history? Relationship between past, present and future. Ray Bradbury "The Thunder Came"

What is the price of a mistake in history? Ray Bradbury "The Thunder Came"

Category: Arguments for writing the exam

A.T. Tvardovsky - a poem "There are names and there are such dates ...". Lyrical hero A.T. Tvardovsky acutely feels his and his generation's guilt before the dead heroes. Objectively, such guilt does not exist, but the hero judges himself by the highest court - the spiritual court. This is a man of great conscience, honesty, aching soul for everything that happens. He feels guilty because he simply lives, can enjoy the beauty of nature, enjoy the holidays, work on weekdays. And the dead cannot be resurrected. They gave their lives for the happiness of future generations. And their memory is eternal, immortal. There is no need for loud phrases and laudatory speeches. But every minute we must remember those to whom we owe our lives. The dead heroes did not leave without a trace, they will live in our descendants, in the future. The theme of historical memory is also heard by Tvardovsky in the poems “I was killed near Rzhev”, “They lie, deaf and dumb”, “I know: no fault of mine ...”.
E. Nosov - the story "The Living Flame". The plot of the story is simple: the narrator rents a house from an elderly woman, Aunt Olya, who lost her only son in the war. One day he plants poppies in her flowerbeds. But the heroine clearly does not like these flowers: the poppies have a bright, but short life. They probably remind her of the fate of her son, who died in young age. But in the finale, Aunt Olya's attitude to flowers changed: now a whole carpet of poppies was blazing in her flower bed. “Some crumbled, dropping petals to the ground, like sparks, others only opened their fiery tongues. And from below, from the wet, full life force earth, more and more tightly rolled buds rose to keep the living fire from going out. The image of the poppy in this story is symbolic. It is a symbol of everything sublime, heroic. And this heroic continues to live in our minds, in our souls. Memory nourishes the roots of the "moral spirit of the people." Memory inspires us to new feats. The memory of the fallen heroes will always remain with us. This, I think, is one of the main ideas of the work.
B. Vasiliev - story "Exhibit No. ...". In this work, the author raises the problem of historical memory and child cruelty. Collecting relics for school museum, the pioneers steal from the blind pensioner Anna Fedotovna two letters she received from the front. One letter was from the son, the second - from his comrade. These letters were very dear to the heroine. Faced with unconscious childish cruelty, she lost not only the memory of her son, but also the meaning of life. The author bitterly describes the feelings of the heroine: “But it was deaf and empty. No, the letters, taking advantage of her blindness, were not taken out of the box - they were taken out of her soul, and now not only she was blind and deaf, but also her soul. The letters ended up in the storeroom of the school museum. “The pioneers were thanked for their active search, but there was no place for their discovery, and the letters of Igor and Sergeant Perepletchikov were put aside in reserve, that is, they were simply put in a long drawer. They are still there, these two letters with a neat note: "EXHIBITION No....". They lie in a desk drawer in a red folder with the inscription: "SECONDARY MATERIALS TO THE HISTORY OF THE GREAT PATRIOTIC WAR".

IN this material we focused the reader's attention on the main issues raised in the texts for the Unified State Examination in the Russian language. Arguments illustrating these problems are found under the appropriate headings. You can also download the table with all these examples at the end of the article.

IN stories by V.G. Rasputin "Farewell to Matyora" the author touches on the problem of preserving the natural heritage, which is very important for the whole society. The writer notes that without knowledge of the past it is impossible to build a worthy future. Nature is also a memory, our history. So, the death of the island of Matera and the small village of the same name caused the loss of memory of the wonderful days of life in this area, its former inhabitants ... Unfortunately, only older generation, for example, the main character Daria Pinigina understood that Matera is not just an island, it is a connection with the past, the memory of ancestors. When Matera disappeared under the waters of the raging Angara, and the last inhabitant left this place, the memory died.
History of heroes science fiction story American writer Ray Bradbury's "Thunder Came" is also a confirmation that nature is part of our common history. Nature, time and memory - all these concepts are intertwined, and this is emphasized by the science fiction writer. The death of a small creature, a butterfly, caused the death of the future of the whole world. Intervention in the life of the wildlife of the prehistoric past was very expensive for the inhabitants of planet Earth. Thus, the problem of preserving natural heritage in Ray Bradbury's story "Thunder Came" is raised in order to make people think about the value environment because it is inextricably linked with the history of mankind.

Preservation of cultural heritage

In the book of the Soviet and Russian philologist and culturologist D.S. Likhachev "Letters about the good and the beautiful" the problem of conservation is revealed cultural heritage. The author makes his readers think about what cultural monuments mean for a person. Doctor philological sciences reminds us that, unlike natural objects, architectural structures incapable of self-healing. He encourages everyone to take an active part in preserving the memory, frozen in clay and plaster. In his opinion, no one should reject the culture of the past, since it is the foundation of our future. This statement should convince every caring person to try to solve the problem of preserving the cultural heritage posed by D.S. Likhachev.
IN novel by I.S. Turgenev "Fathers and Sons" one of the main characters, Pavel Petrovich Kirsanov, is sure that culture is irreplaceable in people's lives. The author tries to convey through this hero the idea of the importance of cultural heritage not only to the nihilist Yevgeny Bazarov, but to all readers. Without the healing influence of art, Eugene, for example, could not understand himself and realize in time that he is a romantic, and also needs warmth and affection. It is the spiritual realm that helps us to know ourselves, so we cannot deny it. Music, art, literature make a person noble, morally beautiful, so it is necessary to take care of the preservation of cultural monuments.

The problem of memory in family relationships

In the story of K.N. Paustovsky "Telegram" Nastya long years forgot about her mother, did not come, did not visit. She was justified by everyday employment, but no business can be compared in importance with her own mother. Story main character given by the author as a warning to the reader: the care and love of parents should not be forgotten by children, because one day it will be too late to repay them the same. So it happened with Nastya. Only after the death of her mother did the girl realize that she had given very little time to the one who protected her sleep by the crib.
The words of parents, their instructions are sometimes remembered by children for many years and even for life. So, main characterstories by A.S. Pushkin " Captain's daughter» , Petr Grinev, very clearly understood for himself simple truth father "take care of honor from a young age." Thanks to his parents and their instructions, the hero never gave up, did not blame anyone for his problems, accepted defeats with honor and dignity, if life required it. The memory of the parents was something sacred for Peter Grinev. He respected their opinion, tried to justify the trust in himself, which later helped him to become happy and free.

The problem of historical memory

In the novel by B. L. Vasiliev “I was not on the lists” the main character had not yet managed to check in at a combat post, as the bloody Second World War. He put all his young strength into the defense of the Brest Fortress, during which everyone died. Even left alone, he did not cease to terrify the invaders with his nightly sorties. When Pluzhnikov was caught, the enemies saluted him, as soviet soldier impressed them with his courage. But the title of the novel tells us that many such nameless heroes are lost in the hustle and bustle of days when they simply did not have time to be included in the next list. But how much have they, unrecognized and forgotten, done for us? In order for us to at least keep this in our memory, the author dedicated a whole work to the feat of Nikolai Pluzhnikov, which thus became a monument of military glory on a mass grave.
In the dystopia of Aldous Huxley "O wonderful new world» describes a society that denies its history. As we can see, their ideal life, not clouded by memories, has become only a cloying and meaningless semblance real life. They do not have feelings and emotions, family and marriage, friendship and other values that define personality. All new people are empty shells, existing according to the laws of reflexes and instincts, primitive creatures. Against their background, the Savage stands out favorably, whose upbringing was built in connection with the achievements and defeats of past eras. That is why his individuality is undeniable. Only historical memory, expressed in the continuity of generations, allows us to develop harmoniously.

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