Modern Russia is at the stage of formation not only of a legal state and civil society, but also at the stage of formation of a developed social state. The institution of power (translated from English as institution of power) is a system of institutions in which authorized persons perform certain socially significant functions to satisfy group and individual needs or to regulate the behavior of group members. People are initially equal, but individual citizens have partially limited their natural rights and freedom by civil laws in favor of the state, which requires complete submission to authority. In turn, the state must ensure peace and security to its subordinates. At all these levels, power is implemented through institutions, formalized in specialized institutions (apparatuses of power) and positions, in the hierarchies of ruling forces and individuals ( political leaders, employees of the management apparatus, government bodies).
So V.Yu. Kolmakov writes that “... the institution of power itself has acquired an extremely complex form, and in turn, the structure of power has become more complex...”. I.A. Khaliy in his work “Power and Society in the Regions of Russia: Practices of Interaction” writes that in the classical approach, power is considered as an operator of managing society in order to achieve the common good, and conditionally liberal, in which power and society are opposed, and power is seen as a subject a certain function.
The specificity of the attitude of citizens of the Russian Federation to the institution of power in Russia has very deep roots and this is largely explained by the history of the country and the national political culture. The mood and patriotism of its citizens, motivation for best values, installations. In relation to power, the majority of the population has the following attitudes: First of all, this is avoidance of contact with power with strong dependence on the state, while there is a widespread feeling of uncontrollability of power and associated feelings of insecurity from arbitrary power.
There are a large number of factors that have a great influence on the formation and attitude of the population towards the authorities; the main role is played by historically determined cultural, religious, national and ethnic foundations that characterize the characteristics of the national mentality. Professor S.V. Biryukov believes that under the influence of certain conditions in the sociocultural mechanism, contradictions appear between the predicted and real image of power, its basic and opportunistic aspects, classical and modern models, the implementation of which determines the nature of the attitude towards power. According to T.V. Strelnikova, O.E. Farberova, the very sacred nature of political power is also due to the fact that historically power has always, in all societies and states, been far from the broad masses, taking closed, and therefore seemingly mysterious, forms. The subject of power in the person of a personified ruler was endowed with divine traits in any form of government to a greater or lesser extent. An atmosphere of worship of power and its bearers - institutions and individuals - was created in society. But we should not forget the fact that government institutions are a coercive apparatus and have their own specific functions.
Academician of the Russian Academy of Sciences Yu.A. Ryzhov speaks frankly: “...The level of government functionaries at all social levels is so low professionally, morally, intellectually that not only the policy of the elite contributed to the complete loss of controllability of the country, but also to their personnel shortage...”
In turn, Academician of the Russian Academy of Sciences S.M. Rogov believes that “...We are heading towards another crisis of the same scale that we had in the country, say, in 1717, then in August 1991. I don’t see any prospects yet. The people are slaves in their mass. And this slavery did not develop yesterday or the day before; it took centuries to develop. And there was no long period in Russia when it could have emerged from this slavery. To squeeze out of yourself, as the classic said, a slave. There was no such thing historical period. We just started in February 17th year - it ended, we just started in the late 80s - early 90s of the 20th century - it ended...", - says S.M. Rogov, who has reached the age of wisdom. And he states the reason for such a tragedy in Russia: those in power are small and random people. Thus, numerous studies convincingly indicate the ambiguity of Russian national character, combining the most diverse and often contradictory features. These include patience and intolerance, submission and rebellion, passivity and surges of extreme activity, often going beyond rational boundaries. The ambivalence of mentality is clearly manifested in the attitude towards institutions of power.
It is worth adding the fact that among the main difficulties in the formation of civil society in Russia we can name: firstly, the split of Russian society according to different lines- poor and rich; center and regions; capital and province; elites and masses; power and people; officials and everyone else.
Next it is worth quoting Academician of the Russian Academy of Sciences D.S. Likhachev, who said that “the basis of all good manners is one concern - the concern that a person does not interfere with another, so that everyone feels good together...”. With these very words, the RAS academician wanted to convey the following idea: the same people work in the institute of power. As recent events, it is worth noting the intensification of indignation among the citizens of our country regarding the current Prime Minister D.A. Medvedev and the government. Moreover, the initiators of the all-Russian vote were the A Just Russia party and the Communist Party of the Russian Federation, which in turn delivered an ultimatum to D.A. Medvedev: “Do it or leave!”
So in (Figure.1.) the respondents’ answers are presented. The background for such assessments is the interdependence of a significant part of the country’s residents on the authorities: 46% say that “it is difficult for people like them to live without the support of the state.” And also a rather disdainful attitude towards the authorities in general, officials and the state. The judgment that “officials have become detached from ordinary people", 61% are ready to support, only 35% are ready to agree that "the authorities in Russia treat people with respect." At the same time, only 19% of the population categorically disagree with the opinion that “the state is not obliged to do anything.” A significant proportion explains the uncontrollability of power by the fact that officials, in principle, do not allow people to make decisions.
In (Figure 4.) we can observe that the absolute majority of Russians (87%) consider the following proverb to be true: “There are many bosses, but there is little sense.” No less popular proverbs among respondents are: “The law is what the drawbar is: where you turn and get out” (82%) respondents think so. This is what follows. “If you want to live in peace, keep your head down” (70%) share this opinion.
Conclusion:
1). Drawing conclusions, we can say that, firstly, there is a growing refusal of residents to use tools that allow them to keep the government accountable to society. This can be associated with consistent efforts by the authorities to discredit protests (as posing a danger to public order) and non-profit monitoring organizations (as foreign agents). With regard to elections, the dominant belief is that they are dishonest and useless, and that they are incapable of changing the reality of citizens for much the better. The attitude of the population towards power and its bearers is greatly influenced by the discrepancy between the perception of the value of democracy and its implementation in real political practice. On the one hand, the value of democracy has become quite popular, and on the other, the processes of democratization in public perception are nominal in nature, i.e. are not fit for purpose.
2). Secondly, there is a growing feeling of insecurity from arbitrary power; the current situation is perceived as acceptable, but unfair. The presence of such attitudes and assessments of current conditions makes it impossible for the public to talk about the democracy of the Russian socio-political system (despite the fact that half of the respondents believe that they live in a democracy).
3). Thirdly, the main strategy of residents in relations with the authorities can be characterized by evasion and avoidance of unnecessary contacts, in addition to the fact that about half of the population feels a strong interdependence on state support, and, consequently, on the authorities.
4). The analysis presented above does not pretend to be an exhaustive description of the entire set of complex and contradictory processes occurring in the consciousness, moods and political behavior of our contemporaries - citizens will compare.
Kozin Sergey Vladimirovich
Zharmakhan Tuyakbai has held several leading positions in the government of Kazakhstan in the recent past. But the moment came when he could no longer put up with corruption and human rights violations, and decided to join the opposition. Now Zharmakhan Tuyakbay heads the Union of Democratic Forces “For a Fair Kazakhstan”.
He recently traveled to Washington, where he met with US lawmakers to brief them and other US government officials on the situation in Kazakhstan. Mr. Tuyakbai agreed to answer questions from the Russian service of the Voice of America.
Inna Ozovskaya: You head the union of democratic forces “For a Fair Kazakhstan”. From the very name of your organization it follows that we still have to fight for justice. What, then, in your opinion, is the injustice political, economic and social life countries?
Zharmakhan Tuyakbay: The most important injustice that exists in our country today is, of course, the attitude towards the common man. The fact that today power is in itself, serves only for itself, and not for the people, that power is unaccountable, uncontrollable by the people, that power is completely concentrated in the hands of one person (this is the president of our country), is the greatest injustice, from which further diverge other more or less significant injustices both in socio-economic and political life our country.
I.O.: In your opinion, what is the state of civil society in Kazakhstan?
Zh.T.: Civil society in Kazakhstan is on the path of regression. Today, the authorities are taking all measures to ensure that those democratic gains that were made at the beginning of our country’s independence are today reduced to nothing. Both the country and the government are completely moving towards authoritarianism, and in some moments signs of totalitarianism are already appearing.
I.O.: This is a very serious statement. In that case, do you have an independent press?
Zh.T.: In fact, we have very few independent media left. Electronic media in our country are completely owned either by state media serving the powers that be, or by “independent” media, which are completely in the hands of people close to the head of state.
I.O.: You came to the United States, in particular to Washington, in order to inform American legislators and officials about the situation in Kazakhstan and, probably, to ask for their help. What do you think this help could actually consist of? Can the American administration and the American public have any influence on the politics of your country?
Zh.T.: Kazakhstan - or at least the head of state - has repeatedly proclaimed that Kazakhstan is moving towards democratization of society, towards civilized Western countries, and that Western values are a priority for us. But nevertheless, in practice, all this, on the contrary, is curtailed. And in this regard, a political assessment, a real assessment of the current state of affairs in our country and the corresponding political influence on the processes that are taking place in our country are very important to us. Because, unfortunately, today in many cases the economic interests of many Western countries regarding the use of the raw material capabilities of our country prevail, while being sacrificed political freedoms, personal freedom, freedom of the media, which are completely suppressed in our country.
I.O.: How do you feel about the events in Uzbekistan, and do the situation there and the situation in your country overlap?
Zh.T.: In general, the processes that are taking place today in the post-Soviet space are logical, natural processes that should have happened, and they are happening. And these processes, as happened in Georgia, Ukraine, and Kyrgyzstan, will inevitably occur in other countries of the post-Soviet space, where people are in power who easily seized this power at the dawn of independence. And therefore, the processes that are taking place in Uzbekistan today, of course, have a corresponding impact on our country. There were huge casualties. Perhaps this will not happen here, we will not allow it... But nevertheless, they will influence the mentality of people in our country. Because the socio-economic problems that worry the people of Uzbekistan worry our people in exactly the same way (especially in the south of Kazakhstan).
I.O.: What priority tasks does your union set for itself?
Zh.T.: Our task, first of all, is to participate in the upcoming presidential elections in December, nominate a single candidate and win these elections, followed by the adoption of a new Constitution that will completely dismantle the sole power of the president, super-concentrated power in the hands of one person, and create normal, democratic forms governments that exist in all civilized countries.
I.O.: Do you think you have a chance of winning?
Zh.T.: We're counting on it. Because today, I emphasize once again, the processes that are taking place in our country and other countries of Central Asia mean that the people can no longer tolerate this lawlessness, this injustice that is happening in our country.
I.O.: Thank you very much for a comprehensive and extremely in-depth interview.
Zh.T.: Thank you.
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1 How to reveal the topic “Indifference and responsiveness” Final essay on literature The topic of indifference and responsiveness as human qualities is one of the main ones in world literature. It is difficult to find a work in which this eternal moral problem would not be revealed to one degree or another. Writers drew attention to the indifferent attitude towards loved ones, relatives and simply those who are nearby, to life in general, to their professional duty. Writers speculated about the reasons for the emergence of this quality. Along with heroes with a callous soul, there are many examples in literature of selfless, honest, kind characters who are capable of sacrificing themselves for the sake of others. Life is complex and multifaceted, and sometimes it is difficult to give an unambiguous assessment of people’s actions, it is not easy to explain the motives for their behavior, to understand whether a person is absolutely indifferent or capable of being responsive and compassionate. Above these difficult life issues and graduates will have to think about it when writing an essay. As support in your reasoning, you can refer to the following works. Attitude towards people M. Gorky “Old Woman Izergil” Danko and Larra are two heroes, strong and brave young men who do not know what fear is. There is one difference between them: Danko cannot look at people’s suffering with indifference, while Larra is only concerned about her own selfish desires. There is no love, no pity, no compassion in him, he does not know what responsiveness is, he only wants to be free from people. Striving for this, the hero often shows hardness. Danko, at a critical moment, does not allow his people to bow to the conquerors, but instead offers to follow him. The hero devotes his short life to people. Only a shadow wandering across the steppe reminds of Larra’s existence, and people remember Danko before a thunderstorm, when sparks illuminate the steppe.
2 A.I. Solzhenitsyn “Matrenin’s Dvor” In the story, the writer creates a unique image of a simple Russian woman who lived a hard life, but managed not to become embittered or indifferent. Matryona Vasilievna retained in her soul selflessness and sincerity towards people. She responded with a light heart to any call for help, without demanding anything in return: no plowing could be done without her, she harnessed herself to the plow and pulled it on herself. Matryona could not refuse her help to any relatives, even if she had to sacrifice her own interests. The absence of any self-interest and the desire to preserve “personal property” leads to the fact that Matryona meekly gives her adopted daughter Kira and her husband the upper room, cut off from the old house. The heroine devoted her entire life to people, and when she needed help, no one was nearby. M. Gorky “At the Bottom” In the drama, the writer shows both absolutely callous, soulless, heartless people who make the life of loved ones unbearable (Mikhail Kostylev, his wife Vasilisa), and sympathetic, kind people (Natasha, Anna, Nastya, Actor). Suffice it to recall Vasilisa Kostyleva, the hostess of the shelter, who insults and humiliates people offended by fate. She is soulless not only towards the “dwellers of the bottom”, but also towards her own sister, whose happiness she is ready to ruin forever. The general tragic pathos of the play is smoothed out by the appearance of the wanderer Luke, who carries the idea of good. There is a place for responsiveness and compassion in his soul. He takes pity on the unfortunate, gives them hope, teaches them to believe in people. However, we should not forget that the figure of the wanderer and his philosophy are very controversial (the eternal debate about the bitter truth and lies for salvation). Nevertheless, from the position of indifference and compassion for people, he undoubtedly goodie(remember, for example, the dialogue between Luke and the dying Anna). V. Zheleznikov “Scarecrow” In the story, the author talks about cruelty in the world of teenagers, draws attention to how merciless children can sometimes be towards those who are different in some way. The main character Lena Bessoltseva is the object of cruel ridicule in the class. She, a good-natured, sympathetic person with an open soul, takes responsibility for someone else's ugly act, trying to protect the boy she likes. Her classmates boycott her, and then commit a completely terrible act: they burn an effigy of a girl at the stake. The worst thing is that the person who actually committed this act (Lena’s classmate Dima Somov) could not find the strength to admit,
3 and two more classmates, Shmakova and Popov, who accidentally found out the truth, decided not to interfere and see how the matter would end for Lena Bessoltseva. Here we can safely say that their indifference is even worse than the cowardice of Dima Somov. The cruelty of these still very immature people is truly enormous. She brings Lena unspeakable suffering: the girl is an outcast in the class, she is despised, hated, demonstrating in every possible way their attitude towards her. But for a teenager, and for any person in general, there is nothing harder than expulsion. Particular attention is drawn to the behavior of adults, who, it would seem, were obliged to understand that Lena should not be responsible for the asceticism of her grandfather, but they did not react in any way, and even in some cases supported the cruel behavior of the girl’s classmates, thereby contributing to the formation of young heroes indifference. F.M. Dostoevsky “Crime and Punishment” In his famous novel Fedor Mikhailovich creates bright image a person in whose heart there is no place for indifference, whose soul is full of compassion for his neighbor. The author believes that it is compassion that determines the humanity of each of us. Sonechka Marmeladova has to sell her body for the well-being of her family, so she shows compassion. And when the heroine meets Raskolnikov, we see how the girl shares him heartache, shows kindness to young man, which saves his soul. Speaking about Dostoevsky's novel, it is worth noting that almost every hero is tested by this great feeling of compassion for his neighbor. So, even the murderer Raskolnikov cannot pass by the drunken girl indifferently and gives his last pennies to the family of the deceased Marmeladov. This means that there is a place in his soul for compassion, his heart responds with pain to the torment of others. Attitude to your professional duty. V. G. Rasputin “French Lessons” An example of a responsive teacher who is attentive to his students is the heroine of Rasputin’s story “French Lessons”. Lidia Mikhailovna cannot stand aside, cannot show indifference to a child experiencing life difficulties. Seeing in the main character a capable student for whom the phonetics of the “mysterious language” was not given, and a lonely child trying to cope with constant hunger on his own, the teacher invited him to her house not so much with the goal of teaching him pronunciation, but wanting to feed him. But the boy cannot afford to sit at the teacher’s table, and Lidia Mikhailovna
4 finds a successful solution to playing for money: now the hero has money again, he can buy milk for himself again. And at the same time, he did not get involved with a dubious company of slackers, does not play for money with them. She, of course, an adult and reasonable, imagined that this story could end for her, the “sower of good and eternal”, with dismissal from her job. But she really helped the child and did not remain indifferent to someone else’s misfortune. She is a real teacher with a soul open to children, and understands perfectly well that it is better to commit such an “ugly” act and lose a ruble on milk for a child, but help him survive and not lose himself, his individuality, his dignity, than to comply with all the rules adopted in society, and pass by indifferently. A.I. Kuprin “The Wonderful Doctor” At the center of the writer’s narrative is the poor Mertsalov family, who are starving and who do not even have firewood to warm their room. One girl in this family has already died, the second is very sick. One day, when everyone has stopped hoping for the best, Mertsalov meets an elderly man in the park, to whom he tells his story, and the old man immediately goes to their home. It turns out that he is a doctor whose duty is to respond to a patient’s call for help. The doctor prescribed little Mashutka treatment, gave money for medicine, firewood and food. The wonderful doctor didn't even say his name. After all, it doesn’t matter what the name of the person who unselfishly extended a helping hand is, true goodness is always nameless. Later, the grateful Mertsalov learned that his daughter was saved by the great surgeon Pirogov. A.P. Chekhov “In the Pharmacy” We see a different attitude towards one’s duty in Chekhov’s story “In the Pharmacy”. A silent, pedantic in everything, arrogant and indifferent to the patient’s request, the pharmacist, who puts only mutually beneficial relationships in the first place, and not sympathy and selfless actions, denies the patient medicine, since he lacks six kopecks. The teacher Svoykin, who asked for help, tries to start a conversation with the pharmacist and find understanding, promises to repay the debt, but they don’t hear him, they don’t want to hear him. The stern man behind the counter watches indifferently as someone in dire need of help leaves with nothing. Responsiveness is here main idea story. Without the ability to have compassion for other people, we become nothing. The author leaves the story of the teacher’s fate unfinished. Such open ending gives the reader the opportunity to guess for himself what ultimately happened to the patient. Did he die or did he go to the pharmacy this morning? This question
5 the author deliberately leaves open. This is what the result of human misunderstanding and indifference can lead to. Attitude towards loved ones. L. N. Tolstoy “War and Peace” At first glance, it seems that in the novel “War and Peace” the Bolkonsky and Rostov families are two poles, two completely different worldviews. If for the Rostovs the main thing is emotions, then for the Bolkonskys the order that they established once and for all is at the forefront. But there is also common features, one of which is love for each other. Countess Rostova is sincerely devoted to her children; she cannot indifferently accept the news of her son’s death, and this pain is also understandable to her youngest daughter, who will never allow herself to leave her mother alone in grief. Natasha is responsive and kind. These qualities were brought up in her by her parents. Speaking about the Bolkonsky family, you should pay attention to the fact that the old prince, at first glance, seems indifferent and cruel towards children, but all his words and actions are dictated by love for them. So, he wants only the best for Marya, and she, in turn, blindly obeys him, fearing to upset the old man. K.G. Paustovsky “Telegram” The plot of Paustovsky’s story tells about the life of Katerina Petrovna, an elderly woman who was lonely waiting for her daughter to arrive. Nastya lives in big city, works as a secretary in the artists' union. She is respected at work, she tries in all her manifestations to be a responsible and responsive person. The heroine helps the young sculptor with the organization of the exhibition, understanding how important it is for him. But at the same time, he indifferently puts a telegram in his bag with the news of his mother’s imminent death, without even reading it. And only after losing her mother, Nastya realizes that her daughter’s debt should not be reduced only to a money transfer; loved ones need attention, love, support, and indifference “kills” them. Nastya realized this too late, when there was no one to ask for forgiveness. The heroine of B. Ekimov’s story “Speak, Mom, Speak” turns out to be wiser. The young woman realizes in time that she should be sorry not for the money given for telephone calls, but for her elderly mother, whose life could end at any moment. The daughter realizes that by indifferently cutting off her mother’s story, she is offending her. The attitude of the authorities towards the common man.
6 Of course, it is advisable to reveal the indifferent and heartless attitude of the authorities towards the common man, first of all, through the analysis of the images of little people. The gallery of these heroes is represented quite widely in Russian literature: “ Stationmaster", "The Bronze Horseman" A.S. Pushkin, “The Overcoat” by N.V. Gogol, “Poor People”, “Crime and Punishment” by F.M. Dostoevsky, early stories A.P. Chekhov and others A.I. Solzhenitsyn “One Day in the Life of Ivan Denisovich”, “Matrenin’s Dvor” The main theme of Solzhenitsyn’s work is the exposure of the totalitarian system, proof of the impossibility of human existence in it. The writer pays attention to the indifferent attitude of those in power to the fate of ordinary people, who are just a cog in a huge machine. In the story “One Day in the Life of Ivan Denisovich,” the narrative centers on Shukhov, who was sent to a camp on charges of treason, although his entire guilt was that he had been in captivity for several days. However, the authorities regarded this as a betrayal, and such facts are far from isolated in the history of our state. The state turned deaf and blind to fate common man. And Ivan Denisovich serves his sentence in the camp, trying to preserve the person within himself. The same topic is touched upon in “ Matrenin's yard", which depicts the difficult fate of Matryona Vasilievna, a righteous woman. The unfair attitude of the authorities towards the heroine is manifested in the issue of attempts to receive her a well-deserved pension. A lot of bows were given to the bureaucratic authorities (the heroine herself complains to the hero-narrator: “They oppress me, Ignitich, she complained to me after such fruitless passages. I was worried”), despite the fact that Matryona’s work was ultimately not appreciated. V.G. Rasputin “Farewell to Matera” In the story, the author talks about the flooding of the island of Matera and the relocation of old people to comfortable city apartments. The writer’s focus is on the elderly, addressing “administrative people” who do not understand the feelings of the residents of Matera, for whom the cemetery is the “home” of their departed relatives. This is the place where they remember their ancestors, talk to them, and this is the place where they would be brought after death. The residents of Matera are being deprived of all this, and even before their own eyes. People understand that flooding will still happen, but “this cleanup could have been done in the end so that we won’t see it.” So it rises to
7 the story deals with the issue of the indifferent attitude of the authorities towards the people. Rasputin shows how responsive officials are, justifying their actions for the good of the entire people. Attitude to the world, to life in general. A.S. Pushkin “Eugene Onegin” The main character, after whom the novel is named, Eugene Onegin. This is a young metropolitan aristocrat who received a typical secular upbringing. At the beginning of the novel, we meet a young man who has already survived everything and is tired of life. He doesn’t see the meaning in anything at all and is indifferent, it would seem, to everything in the world. “Tormented by spiritual emptiness,” the young man tries to look for the meaning of life in some activity. In the village where he escapes, Onegin meets the daughter of a local landowner. Tatyana falls in love with her neighbor, but he does not accept love, explaining that he is not created for bliss, that is, for a family. Indifference to life, passivity, desire for peace, inner emptiness suppressed sincere feelings. Subsequently, he will be punished for his mistake by loneliness. M. Yu. Lermontov “Hero of Our Time” About a hero who is indifferent to own life, says in his novel and M.Yu. Lermontov. Grigory Aleksandrovich Pechorin has special abilities: an extraordinary mind, a penchant for deep analysis, charm, determination. But he does not find his purpose in life and suffers from it. The question comes to his mind: “Why did I live? For what purpose was I born? He begins to understand that time has been lost, nothing significant has happened in his life and is unlikely to happen. Pechorin bitterly realizes that he has done nothing to be recognized in society. Pechorin involuntarily thinks about death. The hero feels like a spiritual old man and immediately adds that he looks like a boy. Those around him talk about his indifference (Werner, Maxim Maksimych), and he himself feels his strange sensitivity, the power that the past has over him. Pechorin is very contradictory, and one might think that his indifference is forced; under it he tries to hide his feelings so as not to give others power over him.
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The focus is on the figure of Emelyan Pugachev - a rebel, a man who opposed the authorities. What prompted him to do this? Why did he not only encroach on the throne himself, but also lead the people with him? How did the people believe the impostor? Why? Under the burden of years, we can forget the historical context in which the idea of rebellion was born. People (note, not serfs, not cattle), being in serfdom from their not always humane masters (remember Skotinin from “The Minor”), were forced to obey their will, unquestioningly listening to every, even delusional, demand. The idea of a good king lived in the heart of every person. A brave, daring, desperate rebel took responsibility and decided to give people freedom, albeit short-lived, albeit ephemeral, but freedom. The degree of his courage can only be assessed by understanding the fairy tale told to Grinev. Pugachev initially knew the final outcome of the events into which he plunged his country. But he was not afraid, did not loot and disappeared. No, he went to the scaffold to prove how inhuman power can plunge a country into the horror of a merciless bloody massacre.
2. A.A. Akhmatova "Requiem"
The poem was written at a time when Stalin's repressions brought the entire country to its knees, when the author of the poem herself stood in line to be handed over to her son, who was condemned as an enemy of the people. The poem was formed from memories and living impressions:
It was when I smiled
Only dead, glad for the peace.
The lyrical heroine draws a parallel between the fate of her contemporary and her old compatriot, whose husband was executed as a Streltsy rebel
I will be like the Streltsy wives,
Howl under the Kremlin towers.
Death stars stood above us
And innocent Rus' writhed
Under bloody boots
And under the black tires there is marusa.
3. M.A. Bulgakov “The Master and Margarita”
The main character of the novel is the Master, a man living in the terrible time of Stalinist repressions. Having written a novel about Pontius Pilate, he touched upon the problem of human responsibility for decision made. His main character in the Master's novel, the procurator of Judea, a man invested with almost unlimited power, doubts that he is right. This phenomenon is practically unacceptable for the authorities. For the era of Stalinism, a person in power has no right to doubt that his decision is fair. This means that such a work is a priori harmful. The master is arrested. This act broke him, made him weak-willed. Thus, a person who opposed the authorities found himself outlawed and himself subjected to repression.
4. A.I. Solzhenitsyn "One Day in the Life of Ivan Denisovich"
The story is dedicated to the fate of a man who found himself in a camp on charges of treason, although his whole fault was that he was in captivity for several days, but came out of encirclement and was ready to defend his Motherland further. However, his action seemed like a betrayal to the authorities. While serving his sentence, Ivan Denisovich carefully preserves his human dignity, he works and complies with all the requirements of the law prevailing in the zone. This is a kind of denial of Shukhov’s guilt. This person is always and everywhere law-abiding. Why is he disliked by the authorities? It’s just that the authorities are looking for enemies, and who is among them today is of little importance.
Respect for human rights is the main factor in the relationship between the people and the authorities.
The spiritual health of the people as a sociocultural factor in the relationship between the people and the authorities.
To understand the relationship between power and the people, it is necessary first of all to clarify what is meant by power, what means of influence on the people it has, why in some cases the people support power, not stopping at the threat of dying in the name of its interests, and in other cases the same the people are striving to free themselves from the dictates of power, to replace the current one with a new government. The concept of “power” has several meanings: 1) the ability, right and ability to control something, to have a decisive influence on the destinies, behavior and activities, morals and traditions of people with the help of law, law, authority, court, coercion; 2) domination over people, their communities, organizations, over countries and their groups; 3) system of government bodies; 4) persons, bodies vested with appropriate powers or possessing various kinds of influence by custom or who have appropriated them to themselves.
Political power is associated, as a rule, with the activities of the state and various political organizations - parties, associations, unions, etc. The main means that power usually uses to achieve its goals are persuasion and coercion. The state uses both means with equal activity: reports, speeches, speeches, broadcasts of Government meetings on television, etc. - these are methods of persuasion. But very often the authorities resort to means of violence. Arrest, interrogation, torture, disinformation, slander, lies are aimed at intimidating a person and subordinating him to your will.
In this case, the authorities rely on the mental and volitional properties of a person and social groups. The initiators of “perestroika” used the discontent accumulated over many years large masses people under the rule of the Communist Party Soviet Union and managed to win over most of the people to their side, organized them and achieved their goal. The people initially greeted the collapse of the power of the CPSU with jubilation. But a few years later, when the “winners” revealed their true goals and led the country to the return of “wild capitalism,” he came to his senses, but it was too late: all the leverage was in the hands of the “reformers.” Now there is growing indignation among the people, which in some cases results in mass protests of many thousands. Thus, we can conclude that the relationship between the people and the government depends on how and whose interests the government satisfies.
At the same time, the government is not indifferent to how the people treat it; it strives in every possible way for the people to be on its side and support its policies. This can be traced throughout human history. From ancient times to the present day, power has been fighting everywhere for the favor of the people towards its policies and its specific actions. The methods are the same everywhere. The ancient Chinese politician and scientist Han Fei (one of the largest theorists of “legism,” a doctrine that advocated that the people should be controlled with the help of strict and even cruel laws) said that the people should be influenced through rewards and punishment.
Why do political authorities of all times fight so zealously for the opinion and mood of the people? Because the people are the land that feeds the entire society. The people are the main producer of material and spiritual wealth. His trust is the strength of the state, distrust is a sign of an approaching collapse. The ancient Greeks composed a wonderful myth about the importance of the people in the life of the state. Famous hero Hercules fought with another hero Antaeus. Hercules won, tearing him away from the earth, which gave him invincible strength. The central idea of this myth is that the power of any state lies in the people. One of the deep and observant thinkers, N. Machiavelli, in his political writings, tirelessly explained to the rulers of states that no matter how they came to power (honestly or dishonestly), their first concern was to win over the sympathy of the people: “... if the sovereign came to power with the help of the people, he must try to maintain their friendship, which is not at all difficult, for the people only demand that they not be oppressed. But if the sovereign was brought to power by the nobility in defiance of the people, then his first duty is to secure the friendship of the people, which again is not difficult to do if you take the people under your protection... the sovereign must be in friendship with the people, otherwise in difficult times he will be overthrown... Therefore a wise sovereign must take measures to ensure that citizens always and under any circumstances have a need for the sovereign and the state - only then can he rely on their loyalty.”
Machiavelli defends the interests of the people and, above all, property ones: it is necessary that the people are not oppressed, i.e. so that they would not encroach on his property, would not force him to work for the feudal lords, the church, the king, leaving insignificant time to work for himself.
The truths seem to be simple, not requiring a great mind to assimilate them, but throughout the history of mankind, those in power have always sought to enslave the people, humiliate their dignity, put themselves above them, make them their subjects, slaves, serfs, not allow them to live satisfyingly and freely, rob him, bring him to a situation worse than bestial. This is the main reason for social aggravations and conflicts, often ending in the overthrow of the power of the oppressors.
Property relations are closely intertwined with natural and social human rights. If a person is driven from a piece of land that fed him and his family to graze sheep, then this is a gross violation of natural human rights. If, at the whim of a seductive dancer, John the Baptist’s head is cut off and presented on an expensive platter, then this is a mockery of man’s natural right to life. If the court, on the basis of a slanderous denunciation, without understanding the essence of the case, guided only by emotions, sentences the great philosopher to death, then this is a clear manifestation of the imperfection of the most important institution of power.
Since ancient times, philosophers have defended the natural rights of man - to life, to obtain food, to build housing, to bear and raise children, to provide assistance to the injured, etc. These rights have been consecrated in the sacred books different religions, in the first legislative acts (“The Laws of Manu”, the laws of the ancient Greek kings Solon, Cleisthenes, the Hebrew king David, in the ancient Egyptian book “The Teachings of Ptahhotep” (XXVIII century BC), in the ancient Sumerian laws of God Shamash (in the so-called “ path of Shamash"), the laws of the ancient Babylonian king Hammurabi (XVIII century BC). The laws of Moses, communicated to him by God himself in the commandments: “Honor your father and your mother...”, “Do not kill,” “Do not commit adultery,” “Thou shalt not steal,” “Thou shalt not bear false witness against thy neighbor,” “Thou shalt not covet thy neighbor’s house;
Subsequently, social human rights associated with social functions people: the right to freedom, to work, to property, the right to own property, to tools of labor, the right to participate in the political life of the state, the right and duty to defend the fatherland, the right to defend one’s interests in court, to participate in ceremonies of worship of the gods, etc. p. Subsequently, social rights expanded significantly. It is characteristic that natural and social rights were closely intertwined with each other from the very beginning. For example, the right to obtain food was directly related to the right to work; the prohibition against adultery was caused by the right of property. These rights initially had the character of customs and traditions; later they acquired the status of official law, and in ancient Rome they were already codified and became written laws.
Respect for natural and social rights enshrined in laws have acquired the quality of characteristics of the state in the opinion of the people. Their observance began to be associated with the idea of social justice. Justice itself also acquired the status of a moral and legal norm. The attitude of the people to the state was formed mainly on the basis of its justice. If the state strictly observed the natural and social rights of man, such a state would popular opinion, naturally, received a fair assessment. And vice versa – violation of these rights caused a negative attitude towards the state. Thus, the attitude of the state to natural and social rights is the first basis for the relationship between the people and the state. The foundation of these relationships is formed by property relations, which have always been the subject of litigation, domestic and civil wars. Wars over territories, women, trade routes, attacks on trade caravans were constant reasons for establishing international relations, concluding alliances of some states against others, defending their territories, attacks on others, etc. Property has always been the subject of disputes, clashes and bloody battles.
In addition to these rights, there are also spiritual and cultural rights, the source of which is respect (or disrespect) for the historical, spiritual, national, ethnic, cultural traditions of the people. The outstanding Russian philosopher of the first half of the 19th century A.S. Khomyakov assessed the importance of traditions and beliefs of the people for understanding their spiritual life: “More important than any material signs, any political structure, any relationship between citizens among themselves, are the traditions and beliefs of the people themselves.” It is in them that the spiritual makeup of the people, their cultural and moral ideals are first revealed. The spirituality of the people, according to N.A. Berdyaev, includes not only today’s, but also past and future life people, as they imagine their historical calling or divine destiny: “A nation includes not only human generations, but also the stones of churches, palaces and estates, gravestones, old manuscripts and books. And in order to grasp the will of the nation, you need to hear these stones, read the decayed pages.”
It is almost impossible to isolate the object of spiritual life in its pure form from social existence (one can never say that this area of human life is spiritual, and all others are not spiritual), however, there are components that determine the level of spirituality, according to which one can with a sufficient degree of confidence judge the spiritual sphere of societies, their spiritual health.. This is morality and culture, primarily in the relationships of people with each other. And in them main criterion- degree of humanity, humanity. Thus, the object of spiritual life is the entire sphere of society in which those types of needs and interests, those types of activities that are aimed at achieving the spiritual goals of man and society, their spiritual health, are produced, developed, improved, and transformed. The object, as you can see, is extremely complex, fluid, changeable, containing many facets, shades, tones and halftones. Strengthening or weakening of the humane principle in relationships between people is a sign of the strength (weakness) of the spiritual health of the people. In modern Russian life There is a decline in spirituality and morality, because humanistic values, the value of a person, have sharply decreased. They want to remake Russia in a Western manner, to instill in its inhabitants the spiritual and moral values of the West, regardless of the opinion of the Russian people.
Russia has been brought up for centuries on the principles of collectivism. Collectivism gives rise to a different, higher morality, which includes responsibility to the Motherland - patriotism, the elevation of the public over the personal. The origins of such patriotism go back to hoary antiquity. Already Nestor, the first Russian chronicler, recorded the words of the famous Prince Svyatoslav before the unequal battle with the Pechenegs: “There is no shame in being dead.” This phrase became popular and forever entered into the spiritual covenants of the Russian people, serving as the pure source of their spiritual health. She's in different options repeated by Russian soldiers before a decisive or unequal battle or battle. It is worth remembering only the words of the political instructors from the times of the Great Patriotic War: “Russia is great, but there is nowhere to retreat - Moscow is behind us,” “There is no land for us beyond the Volga.” They took on an unequal battle and saved their homeland. They withstood the onslaught of incredible force on the edge of a cliff, and then drove the enemy to his stinking lair. Soviet people of those times he had indestructible spiritual health.
Patriotism in the Russian consciousness is associated not only with military valor, but also with self-respect, with pride for one’s land, for one’s people, and with an unwillingness to humiliate oneself before foreigners. This idea also runs through the entire history of Russia. Yuri Krizhanich passionately warned: “Nothing can be more disastrous for the country and people than neglect of one’s own good orders, customs, laws and language, and the appropriation of other people’s orders and foreign language and the desire to become another people.” “Foreign madness” is a mad love for foreign things and peoples and excessive trust in foreigners.” L.A. Tikhomirov contemptuously called admiration for the West “monkeying”
With the same passion, the Slavophiles rebelled against blind imitation of everything foreign, especially Western European: K.S. Aksakov, A.S. Khomyakov, I.V. Kireyevsky and others. They critically perceived the “juridism”, “logical rationality” of the West, and the individualism of Protestantism. Like Yu. Krizhanich, they believed that there is a lot to learn from the West (especially science), but at the same time there is no need to humiliate oneself, one must respect one’s history, culture, customs and traditions.
“Westerners” V.G. Belinsky, P.Ya. Chaadaev, A.I. Herzen, F.I. Tyutchev, later N.G. Chernyshevsky will also come to the conclusion that there is no point in opposing Russia to the West, and the West to Russia. A.S. Pushkin and P.Ya Chaadaev were the first to express the essence of this thought: Russia is no worse and no better than the West, it is different. F.I. Tyutchev will formulate a thought that will become both an artistic and philosophical characteristic of Russia:
“You can’t understand Russia with your mind,
A common arshin cannot be measured: She has become special -
You can only believe in Russia.”
It should be noted that in Russia, patriotism was understood by many scientists, politicians, and the people themselves as the subordination of one’s personality to the interests of the people, the state, as self-sacrifice in the name of the common good. Outstanding Russian philosopher S.L. Frank, one of the “passengers” of the famous “philosophical ship”, spoke about the patriotism of the Russian people: “This social life - super-personal, super-temporal and super-spatial - embraces all generations, past and future, which occupy equal places in the flow of life. Thus, the social self-awareness inherent in us by nature, overcoming the gap between generations in time with national memory, creates national culture and binds individuals into a people - by the unity of destiny, remembering the past, our ancestors, and looking to the future, to our descendants. That is, it matters more than the sum of the individuals that make it up: it is a spiritual, superpersonal organism... Along with the fact that a person himself wants and can... a person is influenced by the ideal force of what should be - the voice of our conscience - a call that he perceives as emanating from a higher, superior empirical nature and its transforming authority; ... a person, experiencing a sense of ought, conscious of the absolute ideal of his life, rises above his empirical nature; and this exaltation is the most authentic essence of man.”
The power of conscience, responsibility to the Motherland for its fate stronger than death. The famous Russian poetess, front-line soldier, Yulia Drunina, in protest against the destruction of Russia, committed suicide, explaining her act in her dying poem “The Hour of Judgment”:
“I’m leaving, I have no strength.
Only from afar
(Still baptized!)
I'll pray
For people like you -
For the chosen ones
Hold Rus' over the cliff.
But I'm afraid that you are powerless too.
That's why I choose death.
How Russia is going downhill,
I can’t, I don’t want to watch!”
This sense of responsibility for the Motherland, the ability to put the interests of the Motherland above personal ones, to die for the Motherland - this sublime moral trait distinguishes the Russian person from the soulless prudence of the Western man in the street.
Other characteristic feature Russian self-awareness is the desire for freedom. This spiritual quality also runs through the work of most outstanding Russian thinkers, poets, folk singers and storytellers throughout Russian history.
In the West, ideas about will were quite often interpreted as a manifestation of either complete individualism or absolute state control over the individual. Russian philosophers saw the falsity of the so-called Western democracy. I.S. Aksakov astutely noted that “democracy in the West has legitimate historical significance as an expression of hostility and struggle between the oppressed conquered people and the conquering aristocrats.” I.S. Aksakov was one of the first to use a term that would later be widely used in political discussions - “barracks equality.” This term was used equally by Slavophiles and Westerners. Let us remember that the socialism of Babeuf Gracchus A.I. Herzen called it “barracks socialism.”
One of the fundamental ideas that form the core of the spiritual and moral state of the people is the idea of living through their own labor. It is difficult to name a philosopher or religious figure who would speak with the opposite opinion. The Apostle Paul stated: “Do not do and do not eat.” This expression will later turn into a proverb and one of the principles of communism: “He who does not work, does not eat.” Labor has been glorified in folk tales and songs since ancient times. The ancient Egyptians worshiped the god Ra because, according to people, he brought warmth, which infused life into all the fruits that people ate and fed livestock with. It made it possible to grow trees from which ships were made. It gave heat to the smelting furnaces where copper, bronze, and iron were boiled. People worshiped and worship gods, seeing in them benefit, protection and consolation. If the gods were not capable of all this, it is unlikely that they would have appeared. Religion is, first of all, respect, veneration of the gods for their work, for the benefits people receive from them. Religion, therefore, is also associated with work. To paraphrase famous saying F. Engels, it is safe to say that labor created religion and gods.
In Soviet times, the idea of labor was one of the central ones in all types of theoretical and artistic creativity. The main character Soviet literature, drama, opera, cinema, sculpture, painting, he was a man of labor. From both a theoretical and a practical point of view, this is completely justified, because It is labor that is the source of wealth and prosperity of the people, the power of the state. Unfortunately, today's Russian art People of the opposite sort were put forward as heroes: prostitutes, “cool” businessmen who profit from the unbridled exploitation of working people. This direction is supported by the majority of political and government figures. It has been enshrined in the current legislation, where a working person, in the words of A.N. Radishcheva, dead.
Religion and the church have always played an important role in strengthening the spiritual health of society. Religion is one of the age-old forms of morality.
But neither the church itself, nor believers, nor people indifferent to the faith should exaggerate the role of the church in moral education. Morality is nurtured and strengthened (or destroyed) throughout life. There is hardly a person who did not listen to fairy tales as a child. But a fairy tale is different from a fairy tale. Wide famous fairy tale Italian writer Long about Daphnis and Chloe, two lovers who could not “learn” love: and the old man advised them to take off their clothes and hug each other tightly - then love will appear. And Chloe was forcibly taken away by the sailors and, it must be understood, they “taught” her the art of love. And Daphnis, an experienced woman in love affairs, “taught” love. Complete naturalism.
And in the Russian fairy tale about the Swan Princess? A young man is in love with a bird, sees how it flies to the lake, turns into a beautiful girl, and then dresses in her swan clothes and flies away. How to master a swan maiden? How to make it yours? Finally, he guesses: he steals her clothes and does not give them back, and the swan princess becomes the young man’s beloved. There is so much poetry, beauty, feeling, understatement, hints, but the chastity of the lovers is never violated. Russian girls and boys listen to these fairy tales from the age of two or three, and from that time they absorb a chaste attitude towards love, beauty, careful attitude to this brightest and most beautiful feeling. The church should not be deprived of its role in moral education, let her do her thing. But we must not forget about Russian fairy tales, Russian poetry, in which the most sublime feelings and ideas are glorified. A person’s moral health matures under the beneficial influence of family, school, art, science, and many other factors, unfortunately, not only positive ones. As a result of the destructive “perestroika” processes, the spiritual and moral life of Russia over the past decade has descended into some kind of fetid swamp, formed from the sewage of its overthrowers. That which is of scientific, artistic, moral value, with rare exceptions, has shrunk like shagreen leather. Absolutely everything has been reduced. Both the material basis of spirituality and spirituality itself. For today's Russia, the title of the book “Russia in the Darkness” by the English science fiction writer H. Wells, written by him in 1918, is quite legitimate.
The attitude of the people to the authorities is manifested in how they relate to the economic, political, legal, cultural situation of the state-forming people, in Russia - to the Russian people. During the 15 years of “perestroika,” Russia lost about 10 million Russians, who died natural and (to a large extent) unnatural deaths. Over 25 million Russians are in a powerless situation in neighboring countries, where they are deprived of their language, faith, called occupiers, first of all deprived of work and last of all given it. But Russian rulers “don’t notice” this. They want the Russian people to respect their rulers. There is an apt Russian proverb: “Whatever comes around, it will come back.”
The other side of the people’s attitude towards the state is their attitude towards small peoples. Soviet Russia not only preserved peoples numbering literally tens - hundreds of thousands of people, but also gave them a language, preserved their customs, traditions, way of life, and raised culture to a new level. This was done mainly thanks to the efforts of the Great Russian people. Truly fraternal friendship reigned between the peoples, and in many respects, family relations. What is happening now? Russians are being forced out everywhere. There are hostile relations between peoples, turning into bloody wars. Peoples are fleeing to Russia, seeking protection under its cover. Russia denies them this. Will these peoples respect ruling circles Russia? As the famous satirist says: “You won’t wait.” Russia deliberately surrounds itself with a ring of mistrust, suspicion, and alienation. Is this how she wants to gain international authority and power? It's a strange way to say the least.
The attitude of the people towards the authorities largely depends on which style of leadership prevails, democratic or authoritarian-bureaucratic. The Soviet government was rightly criticized for bureaucracy and authoritarianism, for the omnipotence of the bureaucracy. But what now? There are more officials in Russia today than during the Soviet Union. Accordingly, there is more bureaucracy. The bureaucracy is stricken with the leprosy of bribery and corruption. The well-known “democrat” G.Kh. Popov in one of his television programs proposed calling these unseemly actions “payment for services.” The people respond to this: “Horseradish is not sweeter than radish.” The current President has already stated many times that it is time to put an end to these shameful phenomena. Bribe-takers and corrupt officials just rub their hands contentedly: “Well, since the President undertakes to eradicate us, we have nothing to fear.” The President knows all the corrupt officials and many bribe takers by sight. He has a special security service at his disposal. What prevents you from shortening your raking arms? Unwillingness and lack of will of the highest official in the state.
Aristotle said: “When the people are allowed to power, they are calm.” In Russia, the people were torn away from power throughout “perestroika”. Is this why one strike or another breaks out? Tens of thousands of already frail pensioners come out to demonstrate in protest against the stupid (there is no other word for pension reform) state policy. The people were actually deprived of the right to speak. IN Soviet times circulation of regional newspapers reached several tens of thousands of copies. Now the circulation of federal publications is estimated at one or two, at most 3-5 thousand copies. Speeches by workers, peasants, and the main producers of material and moral values have disappeared from the pages of newspapers, from television screens, and from radio broadcasts. But they have something to say and offer to the rulers. But the truth hurts the rulers' eyes and ears. The people are actually deprived of all their sovereign rights proclaimed in the Constitution. He freezes in the cold, dies from hunger and disease, from the inability to earn money. honest life. Many steal on purpose in order to end up in prison, because it is warm there, they are fed, clothed, have a mandatory bathhouse once a week, get their hair cut regularly, and are given some kind of work. In prison you feel like a human being.
The current government treats the people with contempt and arrogance. But I would like to remind those in power of M.E.’s fairy tale. Saltykov-Shchedrin about “How one man fed two generals.” Without a man, the generals went wild, and the man made them human again. The current government, having driven the working man beyond all the thresholds of power, is already degrading: it steals, takes bribes, cheats, deceives, lies, does anything during working hours, but not its own. government functions, having apartments in their cities, receives them in Moscow, and no force can drive them out of there, organizes sales of cheap and high-quality goods in their institutions, culinary shops provide officials with pies, cakes, pastries, meat products, smoked fish, fresh vegetables and fruits, selected wines and other dishes. And at this time thousands of “homeless people” are rummaging through garbage dumps to find at least some stinking and half-rotten piece of bread, or an unfinished carton of milk.
Is this democracy? No, this is a plutocracy.
Security questions
What is the main source of respectful (disrespectful) attitude of the people towards the authorities?
Can the state count on the trust and support of the people if it neglects the natural and social rights of the people?
Does it help to strengthen the ties between the people and the authorities if they cause harm to their spiritual, national-ethnic, historical traditions?
The attitude of the authorities towards the state-forming people.
Do democratic or violent methods of government contribute to the strength of relations between the authorities and the people?
What contributes to the peace of the people: participation in power or, conversely, rejection from it?
What forms of people's sovereignty in resolving political issues strengthen the people's relationship with the authorities, and which weaken them?
Literature
Aron R. Democracy and totalitarianism (translated from French). M., 1993.
Golenkova Z.T. Classes//Political encyclopedia in 2 volumes. T. 1. M., 1999.
Djilas M. The face of totalitarianism. M., 1992.
Ivanov V.N. Russia: finding the future. M., 1997.
Lenin V.I. Two tactics of social democracy in the democratic revolution // Complete. collection op. T. 11.
Lenin V.I. Great initiative//Full. collection op. T. 39.
Plekhanov G.V. On the monistic view of history//Fav. philosopher. prod. in 5 volumes. T. 1. M., 1956.
Sorokin P.A. Human. Civilization. Society. M., 1992.
Sukhanov I.V. Customs, traditions and continuity of generations. M., 1976.
Transformation social structure and stratification of Russian society. M., 1986.
Khalipov V.F. Introduction to the science of power. M., 1996.
Chetvernin V.A. Modern concepts of natural law. M., 1988.
Shafarevich I.R. The Russian people are at the turn of the millennium. Race with death. M., 2000.
Engels F. Origin of the family, private property and the state//Marx K., Engels F. Works. T. 21.
Abstract topics
The material stratification of society is the main source of tension in relations between the people and the authorities.
Natural and social rights of the people: the degree of their satisfaction in modern Russia.
The spirit of the people is the source of strength or weakness of power.
State-forming people in a multi-ethnic state: its strength and weakness.
The power of power: in democracy or violence?
Democracy: forms, levels, methods.
Ways to truly assert the sovereignty of the people.