Text from the Unified State Examination
(1) I remember those April days 1961. (2) Stunning joy, delight... (3) People pouring out onto the streets of Moscow, music, happy and confused faces... (4) Incredible... unthinkable... can't believe it... (b) Man in space! (6) Ours! (7) Major Gagarin! (8) Vostok rocket! (9) Manned spaceship! (U) Fantastic! (I) Great! (12) Great! (13) Wow! (14) Hurray!
(15) The capital, which left schools and institutions, factory workshops and university classrooms, which canceled theater performances and film shows, raged in a paroxysm of spontaneous emotions. (16) Perhaps for the first time in all her eight centuries, truly sincere and pure. (17) Even the schoolboy’s joy over unexpectedly canceled lessons paled in comparison with this holiday, which burst into millions of hearts.
(18) And then, a few days later, he flew to Moscow. (19) Live report from Vnukovo. (20) A brand new TV “Start”, bought as if especially for such an occasion. (21) A tight circle of neighbors around a screen flickering with black and white pictures. (22) Here he is walking along the carpet... (23) Smiling... (24) “But handsome guy! - the neighbors agree unanimously... (25) Here the lace comes untied... (26) Everyone gasps and freezes - he will fall, he will not fall... (27) Here he reports to the First Secretary of the CPSU Central Committee Khrushchev...
(28) Of course, you can’t understand a lot at eleven years old. (29) But we’ve already read “Aelita”, and “The Andromeda Nebula”, and “War of the Worlds”, and therefore we are aware of the emotional shock of a real human flight into outer space. (30) And the memory stores not so much visual images as sensations: joy, delight, celebration.
(31) Now we’re already used to it. (32) However, we got used to it a long time ago, since the names of the cosmonauts began to fade from memory, and the next flight into orbit or to a space station ceased to be an information event. (33) And no wonder - more than 500 people visited there, according to statistics. (34) Is it possible to remember everyone! (35) But the first ones are remembered. (36) And the dead are also remembered.
(37) Did Yuri Gagarin experience fear before flying, in the cockpit, when returning to Earth? (38) Of course, then, in 1961, such questions could not have occurred to me. (39) In the most natural way for a boy growing up in the USSR, I believed that Yuri Gagarin was happy before, during, and after. (40) And, of course, proud. (41) And not in any special way, but exclusively with legitimate pride. (42) Well, adolescence has its privileges, including the opportunity to be stupid with impunity.
(43) Now, from the height of his years, I understand: he was scared. (44) Very. (45) After all, he was flying into the unknown, into a black hole, and his chances of disappearing were almost greater than the chances of returning. (46) This hardly consoled or inspired confidence: “the support of millions”, “faith in the power of Soviet science”, “the leading role of the party”... (47) Of course, there was support, and faith in science, and the leadership of the party. (48) But death, like birth, is an intimate act, performed alone, even if relatives overwhelmed by grief are standing around. (49) The decision to risk life with minimal chances of not dying is made by a person without regard to the “support of millions.”
(50) It is in making such a decision that the greatness of this smiling and now forever young Russian guy lies. (51) He took a step towards death, revealing to us new era. (52) And now we carelessly skip information about the next flight into space, forget the names of other cosmonauts, considering all this as ordinary and ordinary events. (53) This is probably how it should be.(According to M. Belyash)
Introduction
Every year the history of mankind is filled with more and more new events glorifying civilization. The world does not stand still, the world moves forward. Developing and improving, finding new ways to exalt.
Who is responsible for progress? Of course, people. Some of them heroically rushed into the arms of the unknown, risking life and health for the sake of universal development. But over time, their exploits are forgotten, becoming commonplace, nothing more than a historical fact.
Problem
The problem of historical memory is raised in his text by M. Belyash, talking about the change in the attitude of Russian people towards Yuri Gagarin’s first flight into space.
A comment
The author recalls the distant year 1961, when the public was excited by the news of the first manned flight into space. Crowds of jubilant people in the squares of large cities, canceled classes in schools and abandoned workplaces, postponed performances and film screenings.
It was difficult for an eleven-year-old boy to understand the internal state of the hero at that time, during his flights. It seemed that Gagarin was driven by the desire to glorify his country, pride in his Motherland and fellow citizens, that he was simply happy during the most difficult moments of his flights and after them.
Decades later, it became clear that Yuri Gagarin experienced incredible fear when setting off on a journey that a larger share most likely it could have ended in his death rather than his return.
Despite the support of his compatriots, the state, and his family, it was impossible for Yuri Gagarin not to feel lonely, since the process of birth and death is so intimate that it is carried out in complete unity with himself. And the decision to take a mortal risk is made by a person independently, without regard to the opinions of millions.
In those distant times, when the first flight took place, the awareness of what had actually happened historical fact cemented in memory not so much the significance of the event as delight, joy and celebration. But gradually people got used to the flights, and the names of the astronauts are not only forgotten, but are no longer reported to the public with the same enthusiasm.
Author's position
According to the author, Gagarin’s greatness lies precisely in the fact that he consciously took risks, understanding the possible consequences of his actions. He went to his death to open up a new era of space exploration for humanity.
And now we perceive information about the next flight so easily, we perceive it as a meaningless, everyday event. The author assumes that this is how it should be. This is a kind of law of life, although a very sad one.
Your position
I cannot but agree with the author that life moves forward, and what was new and unusual ten or five years ago is now too familiar and ordinary. It can't be any other way. But what happened once, made us great and more developed, must still remain in our memory to serve as an example for future generations.
Argument 1
Reflecting on the problem of memory, I remember V. Rasputin’s story “Farewell to Matera.” Daria, a spiritually strong woman, protects the past by preserving abandoned houses and graves. These are unique symbols of memory. Wanting to save them during acts of vandalism, knowing that soon the entire island will go under water, she says goodbye to past generations, to those who lived here before her. As long as at least someone remembers the past, the thread connecting generations cannot be broken.
Argument 2
In the play by A.P. Chekhov " The Cherry Orchard“One of the main characters, Yasha, an uneducated lackey who imagines himself to be the best representative of modern thinking, admiring everything foreign, does not see the point of communicating with his own mother. He - shining example loss of memory, so his life seems meaningless, useless to anyone, and there is a complete absence of at least something spiritual and moral in it.
Conclusion
Memory is what keeps the usual course of time uninterrupted and eras smoothly replace each other. Without the memory of the past, we will not be able to build a worthy future, we will not be able to help the generations that replace us in building their new world.
Arguments for an essay on 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 protected? The role of memory. J. Orwell "1984"
In George Orwell's novel 1984, the people are deprived of history. The homeland of the main character 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, which controls the residents for personal gain. Such enslavement of consciousness is possible only with the complete destruction of people’s memory, the absence of their own view of the history of the country.
The history of one life, like the history of an entire 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 and serve as an eternal reminder of everything good and bad. Without memory of the past there is no future.
Why do we need to remember the past? Why do you need to know history? Argument from the book by D.S. Likhachev "Letters about the good and the beautiful."
Memory and knowledge of the past fill the world, make it interesting, significant, and spiritual. If you do not see the past behind the world around you, it is empty for you. You're bored, you're sad, and you're ultimately lonely. May the houses we walk past, may the cities and villages in which we live, may even the factory where we work, or the ships on which we sail, be alive for us, that is, have a past! Life is not a momentary existence. We will know 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 preserve this history, this immeasurable depth of our surroundings.Why does a person need to keep customs? Argument from the book by D.S. Likhachev "Letters about the good and the beautiful"
Please note: children and young people especially love customs and traditional celebrations. For they master the world, master it in tradition, in history. Let us more actively defend everything that makes our lives meaningful, rich and spiritual.The problem of moral choice. An argument from the play by 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 this. The main conflict of Bulgakov's play can be designated as a conflict between man and history. During the development of the action, the intellectual heroes each in their own way enter into a direct dialogue with History. So, Alexey Turbin, understanding the doom white movement, betrayal of the “headquarters mob”, chooses death. Nikolka, spiritually close to his brother, has a presentiment that the military officer, commander, man of honor Alexei Turbin will prefer death to the shame of dishonor. Reporting him 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 civic choice.Those left to live 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 sorts of rubbish with the hetman, and am I in the middle?” He is close to recognizing the Bolsheviks, “because the peasants are like a cloud behind the Bolsheviks...”. Studzinsky is convinced of the need to continue the fight in the ranks of the White Guard, and rushes to the Don to Denikin. Elena leaves Talbert, a man whom she admits she cannot respect, and will try to build new life with Shervinsky.
Why is it necessary to preserve historical and cultural monuments? Argument from the book by D.S. Likhachev "Letters about the good and the beautiful."
Each country is an ensemble of arts.Moscow and Leningrad are not just different from each other - they contrast with each other and, therefore, interact. It is no coincidence that they are connected by a railway so straight that, having traveled on a train overnight without turns and with only one stop, and getting to a station in Moscow or Leningrad, you see almost the same station building that saw you off in the evening; The facades of the Moskovsky station in Leningrad and Leningradsky in Moscow are the same. But the sameness of the stations emphasizes the sharp dissimilarity of the cities, the dissimilarity is not simple, but complementary. Even objects of art in museums are not just stored, but form some cultural ensembles associated with the history of cities and the country as a whole.
And look in other cities. The icons in Novgorod are worth seeing. 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 the 19th centuries (these are centers of Russian noble culture), and in Yaroslavl also the “Volga” culture of the 17th century, which is represented here as 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 their amazing layout, embankment boulevards (Kostroma, Yaroslavl), others with stone mansions, and others with intricate churches.
Preserving the diversity of our cities and villages, preserving their historical memory, their common national-historical identity is one of most important tasks our city planners. The whole country is a grandiose cultural ensemble. It must be preserved in its amazing richness. It educates not only historical memory in his city and in his village - a person is raised by his country as a whole. Now people live not only in their “point”, but throughout the whole country, and not only in their own 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 the book by 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 was in them. The temporal perspective that opens up in them is no less important than the visual perspective. “Memories in Tsarskoe Selo” - this is what Pushkin called the best of his earliest poems.
The attitude towards the past can be of two kinds: as a kind of spectacle, theater, performance, decoration, and as a document. The first relationship seeks to reproduce the past, to revive its visual image. The second seeks to preserve the past at least in its partial remains. For the first in gardening art, it is important to recreate the external, visual image of a park or garden as it was seen at one time or another in its 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 may not have been like that, but this is truly the one, these are those linden trees, those garden buildings, those very sculptures. Two or three old hollow linden trees among hundreds of young ones will testify: this is the same alley - here they are, the old-timers. And you don’t need to take care of young trees: they grow quickly and soon the alley will take on its previous appearance.
But there is another significant difference in the two attitudes towards the past. The first will require: only one era - the era of the creation of the park, or its heyday, or significant in some way. The second will say: let all eras live, significant in one way or another, the entire life of the park is valuable, the memories of different eras and different poets who glorified these places are valuable - and will demand from restoration not restoration, but preservation. The first attitude towards parks and gardens was discovered in Russia by Alexander Benois with his aesthetic cult of the time of Empress Elizabeth Petrovna and her Catherine Park in Tsarskoe Selo. Akhmatova, for whom Pushkin was important at Tsarskoe, not Elizabeth, poetically polemicized with him: “Here lay his cocked hat and the disheveled volume of Guys.”
The perception of a monument of art is only complete when it mentally recreates, creates together with the creator, and is filled with historical associations.
The first attitude towards the past creates, in general, teaching aids, educational layouts: watch and know! The second attitude towards the past requires truth, analytical ability: one must separate age from the object, one must imagine how it was here, one must explore to some extent. This second attitude requires greater intellectual discipline, greater knowledge from the viewer himself: look and imagine. And this intellectual attitude towards the monuments of the past sooner or later arises again and again. You cannot kill the true past and replace it with a theatrical one, even if the theatrical reconstructions destroyed all the documents, but the place remained: here, in this place, on this soil, in this geographical point, there was - he was, it, something memorable happened.
Theatricality also penetrates into the restoration of architectural monuments. Authenticity is lost in the supposedly restored. Restorers trust anecdotal evidence if this evidence allows them to restore this architectural monument to the way it might have been especially interesting. This is how the Euthymius Chapel was restored in Novgorod: it turned out to be a small temple on a pillar. Something completely alien to ancient Novgorod.
How many monuments were destroyed by restorers in the 19th century due to the introduction of elements of modern aesthetics into them. 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, mathematically calculated one, etc. This is how Cologne Cathedral, Notre Dame in Paris, and the Abbey of Saint-Denis were dried up . Entire cities in Germany were dried up and mothballed, especially during the period of idealization of the German past.
The attitude towards the past forms one's own national image. For every 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 the book by D.S. Likhachev "Letters about the good and the beautiful"
Memory is one of the most important properties of existence, any existence: material, spiritual, human...Individual plants, stones with traces of their origin, glass, water, etc. have memory.
Birds have the most complex forms of ancestral memory, allowing new generations of birds to fly in the right direction to to the right place. In explaining these flights, it is not enough to study only the “navigation techniques and methods” used by birds. The most important thing is the memory that forces them to look for winter and summer quarters - always the same.
And what can we say about “genetic memory” - memory embedded in centuries, memory passing from one generation of living beings to the next.
Moreover, memory is not mechanical at all. This is the most important creative process: it is precisely the process and precisely the creative one. What is needed is remembered; Through memory, good experience is accumulated, tradition is formed, everyday skills, family skills, labor skills, social institutions are created...
Memory resists the destructive power of time.
Memory is overcoming time, overcoming death.
Why is it important for a person to preserve the memory of the past? Argument from the book by D.S. Likhachev "Letters about the good and the beautiful"
Greatest moral significance memory – overcoming time, overcoming death. “Unmemorable” is, first of all, a person who is ungrateful, irresponsible, and therefore incapable of good, selfless deeds.Irresponsibility is born from the lack of awareness that nothing passes without a trace. A person who commits an unkind act thinks that this act will not be preserved in his personal memory and in the memory of those around him. He himself, obviously, is not accustomed to cherishing the memory of the past, to feeling a feeling of gratitude to his ancestors, to their work, to their concerns, and therefore he 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 what is perfect is not retained 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, folk 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 work traditions, for their tools, for their customs, for their songs and entertainment. All this is dear to us. And just respect for the graves of our ancestors.
Remember Pushkin:
Two feelings are wonderfully close to us -
The heart finds food in them -
Love to native ashes,
Love for fathers' coffins.
Life-giving 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 graves of our fathers, without love for our native ashes. Too often we remain indifferent or even almost hostile to disappearing cemeteries and ashes - two sources of our not-so-wise gloomy thoughts and superficially heavy moods. Just as a person’s personal memory forms his conscience, his conscientious attitude towards his personal ancestors and loved ones - relatives and friends, old friends, that is, the most faithful ones with whom he is connected by common memories - so the historical memory of the people forms the 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 difficult memories and being focused entirely on the future, building this future on “reasonable grounds” in itself, forgetting about the past with its dark and light sides.
This is not only unnecessary, but also impossible. The memory of the past is, first of all, “bright” (Pushkin’s expression), poetic. She educates aesthetically.
How are the concepts of culture and memory related? What are memory and culture? Argument from the book by 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 humanity is the active memory of humanity, actively introduced into modernity.In history, every cultural upsurge was, to one degree or another, associated with an appeal to the past. How many times has humanity, for example, turned to antiquity? At least there were four major, epoch-making conversions: under Charlemagne, under the Palaiologan dynasty in Byzantium, during the Renaissance and again at the end of the 18th century. early XIX century. And how many “small” cultural turns to antiquity were there - in the same Middle Ages. Each appeal to the past was “revolutionary,” that is, it enriched modernity, and each appeal understood this past in its own way, taking from the past what it needed to move forward. I’m talking about turning to antiquity, but what did 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, because it enriched, diversified, expanded the culture of the people, their aesthetic sensibility. After all, every appeal to the old in new conditions was always new.
I 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 was very fruitful for the new art.
I would like to demonstrate the aesthetic and moral role memory using the example of Pushkin's poetry.
In Pushkin, Memory plays a huge role in poetry. Poetic role memories can be traced back to Pushkin’s childhood and youth poems, of which the most important is “Memoirs in Tsarskoe Selo,” but later the role of memories is very large not only in Pushkin’s lyrics, but even in the poem “Eugene.”
When Pushkin needs to introduce a lyrical element, he often resorts to memories. As you know, Pushkin was not in St. Petersburg during the flood of 1824, but still in “ Bronze Horseman"The flood is tinged with memory:
“It was a terrible time, the memory of it is fresh...”
Pushkin also colors his historical works with a share of personal, tribal memory. Remember: in “Boris Godunov” his ancestor Pushkin acts, in “Arap 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 - the 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 the book by D.S. Likhachev "Letters about the good and the beautiful"
We care about our health and the health of others, we monitor proper nutrition to ensure that the air and water remain clean and unpolluted.The science that deals with the protection and restoration of the environment is called ecology. But ecology should not be limited only to the tasks of preserving the biological environment around us. Man lives not only in the natural environment, but also in the environment created by the culture of his ancestors and by himself. Preserving the cultural environment is a task no less important than preserving the surrounding nature. If nature is necessary for man to biological life, then the cultural environment is no less necessary for his spiritual, moral life, for his “spiritual settledness,” for his attachment to his native places, following the behests of his ancestors, for his moral self-discipline and sociality. Meanwhile, the question of moral ecology is not only not studied, but also not posed. Are being studied individual species culture and 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 power are not studied.
But the fact of the educational influence of the surrounding cultural environment on a person is not subject to the slightest doubt.
A person is brought up in the cultural environment around him without being aware of it. He is educated 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 great critics and philosophers lived, to daily absorb impressions that in one way or another were reflected in the great works of Russian literature, to visit apartment museums means gradually enriching yourself spiritually.
Streets, squares, canals, individual houses, parks remind, remind, remind... Unobtrusively and unpersistently, impressions of the past enter into spiritual world person, and a person with an open soul enters into the past. He learns respect for his ancestors and remembers what his descendants will need in turn. The past and 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, to whom the past will be no less important than to us, and perhaps, with the general rise of culture and the increase in spiritual needs, even more important. Caring for the past is also caring for the future...
Loving your family, your childhood impressions, your home, your school, your village, your city, your country, your culture and language, the entire globe is necessary, absolutely necessary for the moral settlement of a person.
If a person does not like to at least occasionally look 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 love old houses, old streets, even poor ones, then he has no love for his city. If a person is indifferent to the historical monuments of his country, then he is indifferent to his country.
To a certain extent, losses in nature can be restored. It’s completely 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. Every monument is destroyed forever, distorted forever, damaged forever. And he is completely defenseless, he will not restore himself.
Any newly rebuilt ancient monument will be deprived of documentation. It will only be an appearance.
The “stock” of cultural monuments, the “stock” of the cultural environment is extremely limited in the world, and it is being depleted at an ever-growing speed. Even the restorers themselves, sometimes working according to their own, insufficiently tested theories or modern ideas about beauty, become more destroyers of the monuments of the past than their guardians. City planners also destroy monuments, especially if they do not have clear and complete historical knowledge.
The earth is becoming crowded for cultural monuments, not because there is not enough land, but because builders are attracted to old places that are inhabited, and therefore seem especially beautiful and tempting to city planners.
Urban planners, more than anyone else, need knowledge in the field of cultural ecology. Therefore, local history must develop, it must be disseminated and taught, so that local decisions can be made on its basis. ecological problems. Local history fosters a love for native land and provides the knowledge without which it is impossible to preserve cultural monuments in the field.
We shouldn't place any full responsibility for neglecting the past on others or simply hoping that special state and public organizations are engaged in preserving the culture of the past and “that’s their business,” not ours. We ourselves must be intelligent, cultured, well-mannered, understand beauty and be kind - namely, kind and grateful to our ancestors, who created for us and our descendants all that beauty that not anyone else, but we, are sometimes unable to recognize, accept in your moral world, to preserve and actively defend.
Every person must know among what beauty and what moral values he lives. He should not be self-confident and arrogant in rejecting the culture of the past indiscriminately and “judgmentally.” Everyone is obliged to take part in preserving culture to the best of their ability.
We are responsible for everything, not anyone else, and we have the 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 the book by D.S. Likhachev "Letters about the good and the beautiful."
In September 1978, I was on the Borodino field together with the remarkable restorer Nikolai Ivanovich Ivanov. Have you noticed what kind of dedicated people are found among restorers and museum workers? They cherish things, and things pay them back with love. Things and monuments give their keepers self-love, affection, noble devotion to culture, and then taste and understanding of art, understanding of the past, and a soulful attraction to the people who created them. True love for people, or for monuments, never remains unanswered. That's why people find each other, and well-groomed by people the earth finds people who love it and itself responds to them in kind.Nikolai Ivanovich has not gone on vacation for fifteen years: he cannot rest outside the Borodino field. He lives for several days of the Battle of Borodino and the days that preceded the battle. Borodin's field has enormous educational significance.
I hate war, I suffered the Leningrad blockade, Nazi shelling 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. Maybe that’s why the Battle of Borodino, which always amazed me with its moral strength, took on a new meaning for me. Russian soldiers repulsed eight fierce attacks on the Raevsky battery, following one after another with unheard-of tenacity.
In the end, the soldiers of both armies fought in complete darkness, by touch. The moral strength of the Russians was increased tenfold by the need to defend Moscow. And Nikolai Ivanovich and I bare our heads in front of the monuments to the heroes erected on the Borodino field by grateful descendants...
In my youth, I came to Moscow for the first time and accidentally came across the Church of the Assumption on Pokrovka (1696-1699). It cannot be imagined from surviving photographs and drawings; it had to be seen surrounded by low, ordinary buildings. But then people came and demolished the church. Now this place is a wasteland...
Who are these people who are destroying the living past - a past that is also our present, for culture does not die? Sometimes these are 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 it's completely random people, and we are all to blame for this. We must think about preventing this from happening again. Cultural monuments belong to the people, and not only to our generation. We are responsible for them to our descendants. We will be in great demand both in a hundred and in two hundred years.
Historical cities are inhabited not only by those who currently live in them. They are inhabited by great people of the past, whose memory cannot die. The canals of Leningrad reflected Pushkin and Dostoevsky with the characters from his White Nights.
The historical atmosphere of our cities cannot be captured by any photographs, reproductions or models. This atmosphere can be revealed and emphasized through reconstructions, but it can also be easily destroyed—destroyed without a trace. It is irreparable. We must preserve our past: it has the most effective educational value. It fosters a sense of responsibility to the Motherland.
This is what Petrozavodsk architect V.P. Orfinsky, author of many books on folk architecture Karelia. On May 25, 1971, in the Medvezhyegorsk region, a unique chapel of the early 17th century in the village of Pelkula, an architectural monument of national importance, burned down. And no one even bothered to find out the circumstances of the case.
In 1975, another architectural monument of national importance burned down - the Church of the Ascension in the village of Tipinitsy, Medvezhyegorsk district - one of the most interesting tented churches of the Russian North. The reason was lightning, but the real root cause was irresponsibility and negligence: the high-rise hipped pillars of the Church of the Ascension and the bell tower connected to it did not have basic lightning protection.
The tent of the 18th century Nativity Church fell in the village of Bestuzhev, Ustyansky district, Arkhangelsk region - 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 small fact in 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, they ordered the church to be bulldozed. All that was left was measurements and photographs. This happened in 1976.
Many such facts could be collected. What can you do to prevent them from happening again? First of all, one should not forget about them, pretend that they did not exist. Prohibitions, instructions and boards indicating “Protected by the state” are not enough either. It is necessary that cases of hooligan or irresponsible attitude towards cultural heritage are strictly investigated in the courts and the perpetrators are severely punished. But this is not enough. It is absolutely necessary to study local history already in high school, to study in circles on the history and nature of your region. It is youth organizations that must first of all take patronage over the history of their region. Finally, and most importantly, high school history programs must include local history lessons.
Love for your homeland is not something abstract; this is also love for your city, for your locality, for its cultural monuments, pride in your history. That is why teaching history in school should be specific - on monuments of history, culture, and the revolutionary past of one’s area.
One cannot only call for patriotism, it must be carefully nurtured - to cultivate love for one’s native places, to cultivate 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 subject to careful scientific study.
There will be no roots in the native area, in home country- there will be a lot of people similar to the steppe plant tumbleweed.
Why do you need to know history? The relationship between past, present and future. Ray Bradbury "A Sound of Thunder"
Past, present and future are interconnected. Every action we take affects the future. Thus, 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 car. For thrill-seekers, time travel safaris are offered. Main character Eckels embarks on an adventure, but he is warned that nothing can be changed, only those animals that must die from disease or for some other reason can be killed (all this is clarified by the organizers in advance). Finding himself in the age of dinosaurs, Eckels gets so scared that he runs away from the permitted area. His return to the present shows how important every detail is: on his sole is a trampled butterfly. Once in the present, he discovered that the whole world had changed: the colors, the composition of the atmosphere, people, 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 have taken.
Looking into the past is necessary in order to know your future. Everything that has ever happened has influenced the world in which we live. 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 "A Sound of Thunder"
Sometimes the price of a mistake can cost the life of all humanity. Thus, the story “” shows that one minor mistake can lead to disaster. The main character of the story, Eckels, steps on a butterfly while traveling into the past; with his mistake, he changes the entire course of history. This story shows how carefully you need to think before doing something. He was warned about the danger, but the thirst for adventure was stronger than common sense. He was unable to correctly assess his abilities and capabilities. This led to disaster.20.10.2019 - On the site forum, work has begun on writing essays 9.3 on the collection of tests for the OGE 2020, edited by I.P. Tsybulko.
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Good day, dear friends. In this article we offer an essay on the topic "".
The following arguments will be used:
– B. L. Vasiliev, “Exhibit No.”
– V.S. Vysotsky, “Buried in our memory for centuries...”
Our life consists of present moments, plans for the future and memories of the past, of what we have already experienced. We are accustomed to preserving pictures of the past, to feel those emotions and feelings, this is how our consciousness works. Usually we remember the brightest memories, those that caused us a storm of positive experiences, in addition, we remember the information we need. But there are also unpleasant moments when memory fails us, either in the most bright images we remember what we would like to forget. One way or another, memory is our value; plunging into past years, we relive events dear to us, and also think about mistakes made to prevent this from happening in the future.
In B. L. Vasiliev’s story “Exhibit No.,” the thread connecting Anna Fedorovna with her son is the memory of him. The only one dear person The woman goes to war, promising to return, which is not destined to come true. Having received a single letter from Igor’s son, the next thing the woman reads is the news of his death. For three days the inconsolable mother cannot calm down and stop crying. Mourns young guy and the entire communal apartment in which he lived with his mother, everyone who accompanied him to last way. A week later, the funeral came, after which Anna Feodorovna “stopped screaming and crying forever.”
Having changed jobs, a single woman shares food cards and money with five families in an apartment orphaned by a terrible war. Every evening Anna Fedorovna follows her established ritual: she rereads the letters she has received. Over time, the paper wears out, and the woman makes copies, and carefully stores the originals in a box with her son’s things. For the anniversary of the Victory, they show a military chronicle; Anna Fedorovna has never watched it, but that evening her gaze still falls on the screen. Deciding that the boy’s back that flashed on the screen belongs to her Igor, she has not looked away from the TV since then. The hope of seeing her son takes away the sight of an aged woman. She begins to go blind and reading her cherished letters becomes impossible.
On her eightieth birthday, Anna Fedorovna is happy, surrounded by people who remembered Igor. Soon the next anniversary of the Victory will pass and pioneers come to the old woman, they ask to show her dear letters. One of the girls demands to give them for school museum, which causes hostility on the part of the orphaned mother. But after she drove away the assertive pioneers, the letters were not found on the spot: taking advantage of the old woman’s venerable age and blindness, the children stole them. They took her from the box and from her soul. Tears continuously flowed down the cheeks of the desperate mother - this time her Igor died forever, she could no longer hear his voice. Anna Feodorovna could not survive this blow, tears still slowly flowed down her wrinkled cheeks, although her body became lifeless. And the place for the letters was a desk drawer in the storeroom of the school museum.
In Vladimir Vysotsky’s poem “Buried in our memory for centuries...” the poet compares a person’s memory to a fragile clay vessel and calls for a careful relationship with the past. Events, dates, and faces that are so important to us are buried in our memory for centuries, and attempts to remember are not always crowned with success.
Vladimir Semenovich cites as an example memories of the war, the fact that a sapper can only make a mistake once. After such a disastrous mistake, some people are reluctant to remember the person, while others don’t even want to remember at all. The same thing happens in our lives in general: some people constantly delve into the past, while others prefer not to return to it. The past years become an old warehouse of our experiences, thoughts, emotions and scraps of past life that we do not want to dig up. It is very easy to get lost in all this, and even easier to make a mistake. Our past time is like a labyrinth: to understand it, we need pointers, because the “flow of years” mixes up our memories and erases them.
Just like in war, there are “mines” in our memories – the most unpleasant memories and misdeeds, everything that we want to put in the “shadow” and forget. The solution to this is to prevent errors so that they cannot cause “harm” over time.
To summarize, it is necessary to emphasize the importance of memory in our lives, its enormous importance. We must cherish what is preserved in our memories: our experiences, happy moments and moments of despair, everything we have experienced. We should not consign the past to oblivion, because by losing it, a person loses a part of himself.
Today we talked about the topic “ The problem of memory: arguments from literature“. You can use this option to prepare for the Unified State Exam.
In his autobiographical poem, the author recalls the past, in which during collectivization his father, a peasant who worked from dawn to dusk, was repressed like a fist, with hands that he could not help but straighten and clench into a fist “... there were no individual calluses - solid . Truly a fist!” The pain of injustice is stored in the heart of the author of the decade. The stigma of being the son of an “enemy of the people” fell on him, and everything stemmed from the desire of the “father of nations” to bring to their knees, to subjugate the entire population of his will. multinational country. The author writes about Stalin’s amazing feature of transferring “a heap of any of his miscalculations” to someone else’s account, to someone else’s “enemy distortion”, to someone else’s “dizziness from the victories he predicted.” Here the poet refers to an article by the head of the party, which was called “Dizziness from Success.”
Memory stores these events in the life of both an individual and the entire country. A. Tvardovsky speaks about this by right of memory, by the right of a person who experienced all the horror of repression along with his people.
2. V.F. Tendryakov “Bread for the Dog”
The main character is a student high school. But he is not an ordinary Soviet citizen, his father is a responsible worker, the family has everything, even during the period of general famine, when people really had nothing to eat, when millions of people were dying from exhaustion, in their house there was borscht, even with meat, pies with delicious fillings, kvass, real, bread, butter, milk - everything that the people were deprived of. The boy, seeing the hunger of the people around him, and especially the “elephants” and “schoolchildren” dying in the station park, felt remorse. He looks for a way to share with those in need, trying to carry bread and leftover food to the chosen beggar. But people, having learned about the compassionate boy, overpowered him with their begging. As a result, he chooses a wounded dog, frightened by people who apparently wanted to eat it at one time. And his conscience slowly subsides. No, not really, but not life-threatening. The head of the station, in the public garden where these destitute people lived, could not stand it and shot himself. Years later, V. Tendryakov talks about something that still haunts him.
3. A. Akhmatova “Requiem”
The whole poem is a memory of terrible years repressions, when millions of people stood in lines with parcels for those millions of people who were in the dungeons of the NKVD. A.A. Akhmatova literally demands to remember this terrible episode in the history of the country, no one should ever forget it, even “... if they shut my exhausted mouth,” writes the poet, “at which a hundred million people are screaming,” the memory will remain.
4. V. Bykov “Sotnikov”
Childhood memories play a very important role in the fates of the main characters of the story. A fisherman once saved a horse, his sister, her friend, and hay. As a boy, he showed courage, courage and was able to get out of the situation with honor. This fact played a cruel joke on him. Having been captured by the Nazis, he hopes that he will be able to get out of a terrible situation, and, saving his life, he gives up the detachment, its location and weapons. The next day, after Sotnikov’s execution, he realizes that there is no turning back. Sotnikov experienced a completely opposite situation in his childhood. He lied to his father. The lie was not that serious, but the cowardice with which he said it all left a deep imprint on the boy’s memory. For the rest of his life he remembered the pangs of conscience, the suffering that tore his soul apart. He does not hide behind the backs of his comrades, he takes the blow on himself to save others. Withstands torture, ascends to the scaffold and dies with dignity. Thus, childhood memories led the heroes to their life ending: one to a feat, the other to betrayal.
5. V.G. Rasputin "French Lessons"
Decades later, the author recalls the teacher who played a decisive role in his difficult fate. Lidia Mikhailovna, a young teacher who wants to help a smart student in her class. She sees how the child’s desire to learn is broken by the callousness of the people among whom he is forced to live. She tries different variants help, but only one thing succeeds: playing for money. He needs these pennies to buy milk. The director catches the teacher committing a crime and she is fired. But the boy remains in school, finishes it and, having become a writer, writes a book dedicating it to his teacher.