Municipal budgetary educational institution “Secondary educational school No. 46”, Naberezhnye Chelny

Research

Section 2: "Family is the best thing that can happen in the life of any person..."

Topic: “Images of family, home, clan in the works of Russian writers of the 19th century (using the example of S.T. Askakov’s story “The Childhood Years of Bagrov the Grandson” and “The Captain’s Daughter” by A.S. Pushkin).”

Author of the work: Ivan Utkin, 9th grade, MBOU "Secondary School No. 46"

As we read, we note the boy's love for nature. It should be noted that Seryozha’s mother was indifferent to her, but her father enthusiastically devoted himself to fishing and hunting, and sometimes, with the mother’s permission, he took his son with him. S.T. Aksakov shows how nature enriches a person spiritually, shapes his poetic worldview, helps bring people closer together, and influences morality. Nature is a good teacher and educator. “Isn’t there a time for reading and writing here, when the fragrant bird cherry trees bloom, when all the slopes of the mountains are covered with snowy tulips, when the larks hang in the air above the yard from morning to evening...” - the author recalls. And here is the fishing scene, which brought the boy into indescribable delight: “The fishing just drove me crazy! I couldn't think about anything else,

to speak... A fishing rod, a trembling and diving float, a rod bent from weight, a fish fluttering on the line, brought me into delight and self-forgetfulness at the very memory.”

Of course, one should not idealize the relationships that have developed in the Bagrov family. I understand that in conditions of serfdom the child had to face injustice, as in any family, there were undercurrents here: adults did not always behave sincerely, honestly, and with dignity, and this caused Seryozha great suffering. One cannot help but recall the hero’s attitude towards his grandmother. After the death of his grandfather, the boy tries to get closer to her, but the woman’s habit of beating the servants pushes the child away. Recreating the myth of a happy childhood, Aksakov conveys the idea that the life lessons the boy received in the family were not in vain. He understands that there are good and evil people, there are masters and servants, there is love, respect, compassion, but there is also cruelty and prejudice. Bagrov the grandson became an adult early and was able to say about himself: “My head was older than my years.”

“Respect is a guard that protects father and mother, as well as a child; it saves the former from grief, the latter from remorse,” writes O. de Balzac. It is with these words that I would like to end the story about relations in the Bagrov family.

3.2. The idea of ​​home and family in the story by A.S. Pushkin "The Captain's Daughter".

Russian literature of the second half of the 19th century presents us with a whole gallery of works that can safely be called “family.” From them we gain experience of family relationships, experience of interaction with parents. The story by A.S. can also be called a “family novel.” Pushkin "The Captain's Daughter". In his book, the author pays a lot of attention to clan and family; he sees in the family circle a “guarantee of power” and human dignity, and sees the historical significance of the family for the development of the state as a whole.

In A.S. Pushkin’s book, the focus is on two families: the Grinevs and the Mironovs. The way of life in these families is associated with the best traditions of noble culture: a sense of duty, honor, and human dignity. Love, respect, and mutual understanding reign in them. The younger generation is brought up in word and deed, it is protected from meanness, cruelty, and dishonor.

Let's turn to the Grinev family, all of whose members love and care for each other. There is harmony and mutual understanding between husband and wife. This patriarchal local family, where they keep the “habits of the dear old days,” kindness, mutual understanding, and comfort reign in it. The traditions of this family are inextricably linked with a sense of duty, honor, justice, and the concept of home.

Andrey Petrovich Grinev is the father of the family. He served under Count Minikh, retired and married Avdotya Vasilievna Yu. There were 9 children in this family, but all of them, except Petrusha, died in infancy.

The family played a direct role in the formation of Petrusha Grinev. Since childhood he felt love and care of parents who They taught him to respect his elders, to be an honest person, and not to do bad things. His father told him: “Take care of your dress again, and take care of your honor from a young age.”

For the Grinev family, honor is above all else. The father's word is the law to which all family members unquestioningly obey. Grinev Sr. sees his son as an officer, a defender of the Motherland. Petrusha is instilled with moral and volitional qualities, but little attention is paid to the study of science. Parents influence their son's behavior and attitudes.

Avdotya Vasilievna is Petrusha’s mother, she loves her son very much, so it’s hard to bear separation from him. As he sees him off to the service, he cries bitterly and is upset. She is upset by Petrusha’s place of service - the city of Orenburg.

Not only his parents care about Petrusha, but a simple man Savelich is attached to him with fatherly love. The servant has been near Petrusha since childhood, protects him, gives instructions as the eldest in age, monitors the health and well-being of the master. It is in him that Petrusha finds support and care, being far from home. So, on the way to work, Peter gets drunk, Savelich makes comments to him, scolds him, but allows him to recover from his hangover, seeing that he is suffering. Savelich shows fatherly feelings for Petrusha, he is patient and attentive.

The formation of Peter's views is greatly influenced by his parents. It is they who, while raising their child, “build” his character and destiny. The sincere love of his mother, the strict upbringing of his father, communication with the fair Arkhip and closeness to nature developed in him a sense of duty, honor, and self-worth. He will never disgrace his family name and will preserve the traditions of his family.

We meet the Mironov family in the third chapter of the novel, when Pyotr Grinev arrives at the Belogorsk fortress. Through Grinev's eyes we see the way of life of this family. The Mironovs revere patriarchal traditions. They live quietly and peacefully. Their home is a Russian hut, the walls of which are decorated with popular prints, “representing the capture of Kistrin and Ochakov, as well as the choice of a bride and the burial of a cat.” The head of the family is Ivan Kuzmich, an uneducated and simple, but honest and kind man. He is the commandant of the Belogorsk fortress, a descendant of “soldiers’ children.” His peasant origin is reflected in his treatment of his subordinates. Sometimes A.S. Pushkin ironizes the life of a simple provincial officer. He shows him “in a cap and a Chinese robe.” The captain is engaged in drill training with old disabled people in three-cornered hats, trying to be needed even in retirement. In his youth, he made military campaigns, had awards and a diploma, which hangs on the wall behind glass in a frame. The owner of the family is distinguished by his hospitality; he loves his family, his daughter and his wife. Despite the captain's rank, he gives Vasilisa Egorovna the opportunity to command the family and completely manage the entire household. Captain Mironov is a kind person by nature. However, at decisive moments he shows courage, perseverance, and readiness to give his life for his homeland. For him, patriotism and honor are the most important qualities.

Vasilisa Egorovna is the wife of Ivan Kuzmich, those around her call her “commandant”. She is a wonderful wife, mother and housewife. She takes an active part in all her husband’s military affairs. For her, her husband’s military service is “a common thing.” Vasilisa Egorovna is a kind, brave, devoted woman; in life-threatening situations close to her, she is ready to sacrifice herself. This simple woman shared a tragic fate with her husband.

Masha Mironova is a worthy daughter of her parents, brave and decisive. For the sake of her beloved Petrusha, the girl is ready to do crazy things. So, without thinking about the consequences, she goes to pay her respects to the Empress.

The Grinev and Mironov families are similar in many ways, they are mutual complement each other. Both families are united by eternal values ​​- love, kindness, conscience, fidelity. These are the moral categories on which the world rests, which are passed on from generation to generation.

Conclusion

Having examined the process of the impact of family relationships on the spiritual development of the main characters of the story “Childhood Years of Bagrov the Grandson” by S.T. Aksakov and the story “The Captain’s Daughter” by A.S. Pushkin, we came to the conclusion that Russian literature can be traced in its treatment of the theme of family, Houses. It is in the family that the foundations of moral and patriotic education are laid.

Children in the 19th century grow up in large families. They are surrounded by the care and love of their parents. It seemed to me that in these families love is not shared, but multiplied with each family member. And that's great! But modern families are small and communication in them is insignificant.

Both writers showed that family is the most important thing in the lives of individuals and society as a whole. For the development of a well-rounded personality, family plays a major role. Only in love can you raise an attentive and caring person. And this idea is confirmed by the heroes of S.T. Aksakov and A.S. Pushkin. Using the example of the Mironov family in The Captain's Daughter, we see what wonderful and brave children can be raised by kind and caring parents. Bagrov-grandson, Petrusha Grinev, Masha Mironova grew up kind, sensitive, ready to empathize with their neighbors. In their lives they are guided by a sense of duty, honor, self-esteem, and the concept of home.

Following the stated goal of the study, having studied the formation of family values ​​using the example of Russian classical literature, I identified certain specifics of family education:

1.Upbringing in a family differs from upbringing in society. It is based on love, tenderness, affection, care, a sense of duty or lack of others.

2. Having studied the works, I came to the conclusion that families have their own rules, norms, traditions, and their own system of reward and punishment.

3. Each family has its own system of relationships:

Between husband and wife;

Between parents and children;

Between children.

4. Family traditions come into play as rules and norms of behavior.

5. The favorable development of a child’s personality is associated with the direction of his development and the forms of their implementation.

6. The constant relationship of all family members leads to the favorable formation of the personality of a growing person. It is through personal example that the first skills in behavior and work are instilled.

The results of the study will be of interest to psychologists, teachers, parents and children. They helped me understand the functions of the family and its values. Works of art served as striking examples in confirming my hypothesis. The developed reminders will remind parents and children of the importance of family in their lives.

A survey of students showed that in the modern world people spend less time playing, doing things together and relaxing. As a rule, children are busy with themselves, and adults are busy with work and household chores. The results of the questionnaire will be of interest to class teachers and psychologists.

In a family, a child grows up and acquires a culture of material and spiritual values. The continuity of generations gives rise to the history of the family and the country as a whole. Only a loving and friendly family will raise a future family man. Without the parents' own example, without instructions, the child loses the ability to grow as a person. A teenager’s lack of a clear idea of ​​good and evil, of vices and virtues pushes him onto the path of crime, alcoholism, drug addiction and crime. It must be remembered that spiritual education in the family is the basis for education in society.

List of used literature:

1. Aksakov Sergey Timofeevich. - Russian writers: bibliogr. dictionary. - M., 1971.
2. Aksakov, Memoirs; Literary and theatrical memories / commentary. E.I., Annenkova. - M.: Artist. lit, 1986.
3. Lobanov M. P. Sergei Timofeevich Aksakov. - M.: Mol. Guard, 1987 (2nd ed., 2005). (Life of wonderful people).

4.A. S. Pushkin. “Works in three volumes”, vol. 1, vol. 2, vol. 3 - M.: “Fiction”, 1986.

5. “Big Electronic Encyclopedia of Cyril and Methodius” - M.: Ural Electronic Plant LLC, 2004.

6. Lotman Yu. Conversations about Russian culture. Life and traditions of the Russian nobility (XVIII - early XIX centuries). year 2014.

7. “Pushkin at school.” A textbook for teachers, students, and high school students. Comp. V.Ya.Korovina. M.: "GROWTH", 1999.
8. http:// www.aksakov.net.ru /lib/sb/book/2061 ...

Annex 1

NUMBER OF FAMILIES

Appendix 2

REMINDER FOR CHILDREN AND PARENTS

Appendix 3

Survey questions

1. Do you consider the relationships in your family:

a) very good; b) good; c) not very good; d) bad; d) not very bad.

2. Do you consider your family a friendly team?

a) yes; b) not really; c) no.

3. What family traditions help strengthen your family?

___________________________________________________________________________________________________________________________________________________________________ (list these traditions)

4. How often does your family get together?

a) daily; b) on weekends; c) rarely.

5. What does your family do when they get together?

a) solve life problems together;

b) are engaged in family and household work;

c) work on a personal plot;

d) spend leisure time together, watch TV shows;

e) discuss issues related to children’s education;

f) share your impressions of your day, your successes and failures;

g) everyone minds their own business;

h) add what else _____________________________________________

6. Are there quarrels and conflicts in your family?

a) yes; b) often; c) sometimes; d) rarely; d) do not exist.

7. What causes quarrels and conflicts?

a) misunderstanding by family members of each other;

b) violation of the ethics of relationships (rudeness, infidelity, disrespect, etc.)

c) refusal to participate in family affairs and concerns;

d) disagreements in matters of raising children;

e) alcohol abuse;

f) other circumstances (specify) _______________________________________________________________________________________________

8. What are the ways to resolve moral conflicts in your family?

a) reconciliation;

b) discussing the situation and making a mutual decision;

c) ending the conflict for some time;

d) seeking help from other people (parents, neighbors, friends, teachers);

e) conflicts are practically not resolved and are protracted.

9.How do you react to family conflicts?

a) I worry, I cry;

b) I take the side of one of the parents;

c) trying to reconcile my parents;

d) leaving home;

e) I withdraw into myself;

f) I am indifferent;

g) I become embittered, uncontrollable;

h) trying to find support in other people.

This publication is based on the report of the candidate of philological sciences, rector of the Kursk Orthodox Theological Seminary, Archimandrite Simeon (Tomachinsky) at the Znamensky readings at Kursk State University, held on March 17, 2015. The author addresses the topic of happiness, examines the meanings attached to it and its reflection in Russian literature.

Russian literature is one of the main guardians of the values ​​that make up our Orthodox civilization. I spoke about this in detail in my report at the plenary session of the Znamensky Readings. Today I would like to touch on the topic of happiness, since the interpretation of this term largely determines what type of civilization a particular community belongs to.

The concept of “happiness” in the common consciousness is usually associated with material wealth, business success, and an abundance of entertainment and pleasure. However, in life everything turns out completely differently, and sometimes rich and successful people turn out to be the most unhappy, and sometimes even commit suicide. Numerous sociological surveys in different years and in different countries have revealed that residents of poor countries often feel much happier than citizens of “prosperous countries”. What is the reason here?

There was a lot of discussion about what happiness is back in ancient times. The Stoics, for example, believed that happiness consisted of an ascetic lifestyle and freedom from passions. Skeptics added fearlessness before death to dispassion. The Epicureans saw happiness in pleasures and pleasures, however, they also considered reason, which should govern a person, to be the highest good. Epicurus is famous for saying that one should avoid pleasures that subsequently cause harm.

“Happiness is a concept denoting the highest good as a completed, self-valuable, self-sufficient state of life; the generally accepted final subjective goal of human activity,” says the New Philosophical Encyclopedia, published by the Academy of Sciences. So, happiness is “the generally accepted final goal of human activity,” that is, an unconditional value recognized by all humanity, the difference is only in interpretations.

In the Christian tradition, the analogue of the word “happiness” is “bliss,” that is, the fullness of being. The Gospel “beatitudes” reveal what it consists of: “Blessed are the poor in spirit,” “Blessed are those who hunger and thirst for righteousness,” “Blessed are the merciful,” and so on (see Gospel of Matthew, chapter 5).

The Russian word “happiness” itself, in its internal form, reveals the meaning of this concept: “to be with a part”, “to be involved”. The Psalter says: “Thou art my portion, O Lord” (Ps. 119:57) and “Thou art my hope, my portion in the land of the living” (Ps. 142:5). “Part” in this case does not mean some fragment - half or quarter - but means: You, Lord, are my destiny, my destiny, my lot, my wealth and glory. Man's happiness is God Himself. And it is no coincidence that the main Sacrament of the Orthodox Church is Communion of the Body and Blood of Christ, the Eucharist.

How does Russian literature describe happiness, what did our poets and writers put into this word?

The famous Pushkin words immediately come to mind:

There is no happiness in the world,

But there is peace and will...

(from the 1834 poem “It’s time, my friend it’s time”).

Of course, the fullness of happiness, the fullness of bliss, the fullness of communication with God is possible only in another life, and on earth it is always mixed with bitterness from human imperfection, from our own shortcomings, from our limitations and sinfulness. In this sense, one can only agree with Pushkin. But at the same time, Alexander Sergeevich himself gave examples of simple human happiness in his work.

For example, in the story “Blizzard,” the main characters find happiness as a result of many searches and sufferings. It would seem that Marya Gavrilovna lost her happiness when her chosen groom was unable to get to the church due to bad weather and in a hurry she was mistakenly married to a stranger, who then disappeared without a trace. In turn, the hussar colonel Burmin, “due to unforgivable frivolity,” as he himself put it, having married a girl unknown to him and immediately leaving her, cannot now tie the knot with the one he loves.

Is happiness impossible? It would seem so. But suddenly it turns out that the same blizzard united the main characters in the Sacrament of Wedding, although they did not know each other. And only their loyalty to each other, their trust in God, who arranged everything so unexpectedly, mysteriously and incomprehensibly, only this made their common happiness possible. And only thanks to their patience and faith they found each other and united together forever...

We find a similar denial of earthly happiness and at the same time an affirmation of its possibility, but only under certain conditions, in the works of Anton Pavlovich Chekhov. As a rule, in Chekhov’s works the word “happiness” is used rather in an ironic way - as a triumph of self-righteous vulgarity and primitive philistinism. We see this, for example, in the story “Gooseberry”.

In the story “The Black Monk,” “happiness,” on the contrary, plays with other lights - illusory, deceptive, leading to the destruction of one’s own and other people’s lives.

Both of these understandings: as rough passion and a deceptive ghost - were combined in Chekhov’s story, which is called “Happiness”. The two main characters embody the two sides of this coin: “The first was haunted by thoughts of happiness, the second was thinking about what was said at night; He was not interested in happiness itself, which he did not need and did not understand, but in the fantastic nature and fabulousness of human happiness.”

But the most vivid and life-affirming understanding of happiness as one’s belonging to the Divine world order and participation in God’s love was expressed by Chekhov in the story “The Student.” It is known that this was his favorite work. The main character, a student at the Theological Academy Ivan Velikopolsky, unexpectedly touches the deep mystery of existence and discovers a “connecting thread of days.”

“He thought that truth and beauty, which guided human life there, in the garden and in the courtyard of the high priest, continued uninterrupted to this day and, apparently, always constituted the main thing in human life and in general on earth; and the feeling of youth, health, strength - he was only twenty-two years old - and the inexpressibly sweet expectation of happiness, unknown, mysterious happiness, took possession of him little by little, and life seemed to him delightful, wonderful and full of high meaning.”

For Chekhov, as for Pushkin, happiness does not consist in the totality of earthly goods, but in touching eternity, in preserving one’s conscience and in communicating with God.

But, probably, Fyodor Mikhailovich Dostoevsky expressed this understanding of happiness most clearly of all Russian writers.

In his novel The Brothers Karamazov, Elder Zosima directly discusses human happiness. The notes of Elder Zosima say: “People are created for happiness, and whoever is completely happy is directly worthy of saying to himself: “I have fulfilled God’s covenant on this earth.”

Remembering his deceased brother, Elder Zosima tells how his illness changed him and how it revealed for him the true meaning of life. This is what Elder Zosima’s brother said, when he was already terminally ill: “And one day is enough for a person to know all happiness. My dears, why are we quarreling, boasting to each other, remembering each other’s grievances: let’s go straight into the garden and begin to walk and frolic, love and praise each other, and kiss, and bless our lives.”

Dostoevsky's novels, which are filled with human grief, suffering, and the most difficult life conflicts, at the same time paint an optimistic picture of the world and give people hope for the transformation of this world. Even in such a seemingly depressing work as “Crime and Punishment”, in the epilogue we see both a bright ending and a new perspective on life, life with God.

“They were resurrected by love, the heart of one contained endless sources of life for the heart of the other... They still had seven years left; and until then there is so much unbearable torment and so much endless happiness!” This is what they say about the love of Sonya and Raskolnikov, who through suffering found God for himself and a new understanding of life in the light of the Gospel.

So, we have looked at only a few examples from Russian literature. Of course, this topic deserves deeper and more detailed research. But even from a brief review it becomes clear that preaching happiness is one of the main themes for Russian writers. And happiness appears in Russian literature as the fullness of being, achieved through harmony with oneself, reconciliation with neighbors and life in God.

Municipal educational institution

Krasnooktyabrsk secondary school

Rostov region Veselovsky district x. Red October

Family theme

in Russian literature

(using the example of the works of D.I. Fonvizin, A.S. Pushkin)

Work completed

Matvienko Tatyana, 15 years old

Municipal educational institution Krasnooktyabrskaya secondary school, 9th grade

Supervisor

Kotlyarenko E.I.

teacher of Russian language and literature

Municipal educational institution of Krasnooktyabrskaya secondary school

X. Red October

2010

1.Introduction…………………………………………………………………………………3

2. The theme of family in Russian literature of the 18th and 19th centuries:……………………………...5

a) The Prostakov family in the comedy by D.I. Fonvizin "Undergrowth";

b) The idea of ​​home and family in A.S. Pushkin’s story “The Captain’s Daughter”;

c) The portrayal of the Larin family in A.S. Pushkin’s novel “Eugene Onegin.”

3. Conclusion………………………………………………………………………………15

4. Literature…………………………………………………………………….17

5. Application

Introduction

Where does the Motherland begin?

From the picture in your ABC book,

From good and faithful comrades,

Living in the neighboring yard,

Or maybe it's starting

From the song that our mother sang to us?

Since in any test

Can't anyone take it from us?

For any child, the Motherland, first of all, is his family. It is here that the foundation is laid and the personality of the future citizen of the Fatherland is formed. It is obvious to everyone: “what goes around comes around.” It’s the same in a family: what kind of “sprouts” parents plant in the soul of their child is how he grows up: good or evil, selfish or generous, a coward or a real person.

But, unfortunately, the changes that have occurred in society affect the individual and family far from the best: there is selfishness, calculation, acquisition, individualism, consumerism. All this puts parents in a very strict framework: either raise their children or earn a living. That's one problem. Another reason lies in the change in the moral principles of society. Statistics show that the country has a very high percentage of family breakdowns.

In our school, for example, as of 2009-2010, out of 155 student families: 35 single-parent families, 6 asocial families and 75 low-income families.

Young people are not trying to start their own families now. The trouble with all modern parents is that, while earning money, they miss the most important thing - the spiritual side of upbringing, which is the “core” of every personality.

The appearance of a huge number of homeless children with living parents, orphans, the spread of drug addiction, alcoholism, and crime among young people is one of the indicators of family destruction. Our school has 15 children in care.

From time immemorial, the Slavic family was built on traditions established over centuries. The man was considered the main person in the family; his functions included providing material support for the family, protecting it from external unfavorable factors, and maintaining a healthy moral climate in it; a man-father was obliged to prepare a shift for himself, raise children worthy of successors to the family, and teach his sons the craft and business that he and his ancestors were engaged in.

The woman was the keeper of the home, the continuer of the family, she raised and raised children, taught housekeeping to her daughters, and prepared them to fulfill the upcoming duties of a wife and mother.

Failure to observe these traditions in society and in the family, as a rule, did not lead to good.

Therefore, I decided to turn to the works of those writers whose work we studied in literature lessons and find out what role they assigned to the family.

The theme of family in Russian literature of the 18th and 19th centuries

It is known that the family plays a decisive role in the development of a person. A person’s personality is created in the family, in the atmosphere in which he grows. Therefore, writers often turn to the theme of family, exploring the environment in which the hero grows and develops, trying to understand him.

The Prostakov family in the comedy by D.I. Fonvizin "Minor"

The comedy “The Minor” by D.I. Fonvizin is a masterpiece of Russian drama of the 18th century, which reveals the problem of the moral corruption of the nobility and the problem of education. Its main characters are the Prostakov family and Mrs. Prostakova’s brother Skotinin. One of the main problems raised by the play is the writer’s thoughts about the legacy that the Prostakovs and Skotinins are preparing for Russia.

Before Fonvizin, the word “minor” did not have a condemnatory meaning. Minors were the children of the nobility who had not reached 15 years of age, that is, the age appointed by Peter I for entering the service. In Fonvizin it received a mocking, ironic meaning.

Raising children is a state problem. But it is solved not only by the education system, but also by each family individually.

Until the age of sixteen or seventeen, noble children are only “undergrown.” They eat pies in abundance, chase pigeons, and are frequent visitors to “girls’ rooms.” They don’t bother themselves with anything, they don’t care about anything. But childhood passes quickly, children must grow up, go into public service or continue the work of their parents. This means that they need to be prepared for adult life, and parents prepare their children for life in accordance with their ideals (if they have them), each in their own way.

Mitrofan is the only son of provincial parents. Nobleman, future serf owner or civil servant. “Resembling his mother”... This already says a lot. The mother, Mrs. Prostakova, is a cruel and domineering woman, insidious, cunning and greedy. An ignorant mother teaches her son science, but she hired teachers at a “cheaper price,” and even then gets in the way. What is her advice to her son worth: “...my friend, at least for the sake of appearance, learn, so that it reaches his ears how you work, Mitrofanushka.” “I found the money, don’t share it with anyone. Take it all for yourself, Mitrofanushka. Don't learn this stupid science."

Mitrofan's mother raises him in her own image and likeness: he is stupid, greedy, lazy. In a fit of rage, she screams at the yard girl Palashka, who is seriously ill. She does not take into account the dignity of those who live next to her: she has long crushed her husband, depriving him of his will and his opinion, and humiliates Sophia, considering her a parasite. In Prostakova we see only a landowner, illiterate, cruel and unbridled. We don’t see a woman in her, she has no intelligence, no mercy.

Blindly and recklessly loving her son, Prostakova sees his happiness in wealth and idleness. Having learned that Sophia is a rich bride, the mother curries favor with the girl and wants to marry her son by any means.

Prostakova thinks that with his intelligence Mitrofan will “fly far”, forgetting the folk wisdom: “What you sow, so shall you reap.” Apparently, she did not know folk wisdom, because for her people are worse than cattle. Eremeevna, who devoted her entire life to serving in the Prostakov family, deserved nothing except punches.

So, Prostakova raised her son the way she knew how and the way she wanted. What happened? At the most critical moment of her life, when she found herself “at the bottom,” Prostakova rushes to her son with an exclamation: “You are the only one left with me, my dear friend Mitrofanushka!” - and comes across the callous, rude answer of his son: “Let go, mother, how you imposed yourself!” The son’s “evil character” is a direct consequence of the bad qualities of his parents.

Mitrofan is an undergrowth, first of all, because he is a complete ignorant, knowing neither arithmetic nor geography, unable to distinguish an adjective from a noun. But he is also immature morally, since he does not know how to respect the dignity of other people. He is also immature in the civic sense, since he has not matured enough to understand his responsibilities to the state. It is quite natural that the sense of citizenship is alien to the Skotinins and Prostakovs; the thought of “being useful to one’s fellow citizens” cannot enter their heads.

Mitrofan is not eager to study or serve and prefers the position of a “minor.” Mitrofan’s sentiments are completely shared by his mother: “... while Mitrofanushka is still in his infancy,” she argues, “it’s time to pamper him; and there, in ten years, when he enters, God forbid, into service, he will suffer everything.”

This is what this family is like: stupid, uneducated people, without moral principles, without honor and conscience, their behavior more reminiscent of animals.

Now is a different time, different people. But Fonvizin tells us: family brings up, first of all. Children inherit from their parents not only genes, but also ideals, habits, ways of thinking and living. As a rule, the apple doesn’t fall far from the tree.

The idea of ​​home and family in A.S. Pushkin’s story “The Captain’s Daughter”

Our memory since childhood has kept the name of Alexander Sergeevich Pushkin. This name fills many days of our lives. The treasures given to us by Pushkin are great and invaluable. Alexander Sergeevich Pushkin in his work paid a lot of attention to clan and family, saw in the family circle a “guarantee of power” and human dignity, and saw the historical significance of the family for the development of the state as a whole.

“The Captain's Daughter” is one of the most perfect and heartfelt creations by A.S. Pushkin. The story has been the subject of general attention for many, many decades. In his work, Pushkin reflected the problems associated with the social structure of society in the 18th century. The most privileged layer of society was the nobility. But the country’s prosperity was paid for by another Russia – working and dying of hunger. The peasants did not have their own land. They had no rights. However, they had many responsibilities. Therefore, riots, despite their brutal suppression, constantly swept across the country, sweeping away everything in its path as a huge, uncontrollable wave. The rebels advocated the abolition of serfdom, the overthrow of the monarchy and the transfer of power to the people. One of these uprisings was the uprising of Emelyan Ivanovich Pugachev.

The entire artistic fabric of “The Captain's Daughter” falls into two ideological and stylistic layers, subordinated to the depiction of these worlds. Each of these worlds has its own way of life, its own aesthetic ideals and its own system of moral values.

The life of the Grinevs is typical of the life of the nobility of the 18th century. The way of life of the provincial nobleman Grinev is not opposed to the heights of noble culture, but is fused with it, connected with its best traditions, as well as with the direct generation of these traditions - the Sense of Duty, Honor, Own Human Dignity, the concept of Home.

In the novel “The Captain's Daughter”, a House is not a building, not walls, not even people, it is a unity of people close in spirit and blood, it is strength, the desire to act together, supporting each other. This is a feeling of security and support. For Pushkin, Home is a very important concept. The idea of ​​the House comes first. The house appears as an order, where everything is done according to conscience and honor, where people are faithful to duty, where young people are brought up in word and deed, in the right concepts and actions, where a person is protected from meanness, betrayal, cruelty, and dishonor. It is natural for a person to desire a home, a family.

Yu.M. Lotman wrote: “History passes through a person’s House, through his private life.” The main character of the novel, Pyotr Andreevich Grinev, was born into a nobleman’s family, belonging to an old noble family. His father was a military man who retired as a prime minister. At one time he served a lot for the benefit of the Fatherland. Grinev's mother is also a noblewoman. Grinev was brought up in a system of moral values ​​that was traditional at that time. From early childhood they tried to instill in him certain moral principles: he was taught to respect his elders, to be an honest and decent person, and not to commit bad deeds. Pyotr Andreevich grew up in a house where love, respect, mutual understanding, and harmony reigned. In the Grinevs' house there was no place for meanness, there was no despotism. Unfortunately, Grinev did not receive a good education. “I lived as a teenager, chasing pigeons and playing leapfrog.” In such an environment, Pyotr Andreevich grew up and became an honest officer. When he was sixteen years old, his father decided to send him to the army so that he would learn military discipline and learn from the bottom the service of an officer, learn to serve for the good of the Fatherland. Sending his son on the road, the father told him: “Serve faithfully to whom you swear allegiance... Take care of your dress again, and take care of your honor from a young age.”

Grinev dreamed of brilliant service in St. Petersburg, but ended up in the Belogorsk fortress. Life flowed calmly and monotonously in her. But the Pugachev uprising disrupted the peaceful life of the inhabitants of the fortress, forced the main character of the story to grow up, become a strong and brave officer, and not lose his honor and dignity. I think that his acquaintance with the family of Captain Mironov, a simple Russian officer, who in difficult moments of his life did not flinch in the face of danger and preferred death to betrayal, a life of service, played an important role in this.

Captain Mironov’s family lives “the old fashioned way,” quietly and calmly, sacredly honoring patriarchal traditions. It is no coincidence that one of the epigraphs to the chapter speaks about this: “Old people, my father.” The reader, together with Petrusha Grinev, visits a simple Russian hut, the walls of which are decorated with popular prints, “representing the capture of Kistrin and Ochakov, as well as the choice of a bride and the burial of a cat.” Pushkin is ironic and laughs at the life of a provincial officer, who “in a cap and a Chinese robe” is engaged in drill training with old disabled people in tricorne hats. However, in his youth he also performed military feats. This is evidenced by the officer’s diploma “behind glass in a frame” hung on the wall. And yet the hapless captain evokes sympathy from the reader. He is a good-natured, hospitable host, loves his daughter and wife, although he allows Vasilisa Yegorovna to command the family.

The commandant of the fortress is a strong and strong-willed woman, she is always next to her husband, his support and support in difficult moments of life. It is no coincidence that Shvabrin says about her: “Vasilisa Egorovna is a very brave lady.” She should command the regiment herself! The commandant herself jokes and sneers at her husband: “Only glory that you teach the soldiers: neither they are given service, nor do you know much about it. I would sit at home and pray to God; It would be better that way." She also loves her daughter, dreams of marrying her to a rich nobleman, although she does not believe that such a person will be found: “... a girl of marriageable age, what is her dowry? a fine comb, a broom, and an altyn of money...” I think she is ashamed of her poverty and wants a better life for her daughter. Vasilisa Egorovna takes maternal care of the young officers Grinev and Shvabrin, trying to prevent a duel between them by hiding swords in the closet. Murder for a believer is a terrible sin, and she fears for the lives of these young men, who are ready to kill in the heat of youthful fervor. Masha Mironova is more like her father; she is a modest, shy, pious girl. Like anyone her age, Masha dreams of love and simple family happiness. However, not everyone will marry a dowryless woman. Parents protect their daughter from the storms of life, considering her timid and timid: “Is Masha brave?... No, Masha is a coward. He still can’t hear the shot from a gun: it just trembles.”

This is how the heroes are shown at the beginning of the story. But the Pugachev riot changed the sleepy life of the fortress. Ivan Kuzmich, having learned about the approach of the enemy, wants to save his family, but Vasilisa Egorovna cannot leave her husband and is ready to be by his side and fight to the last. Only Masha, in her opinion, should not be in a dangerous fortress. Children for any family are the most precious and sacred thing in life. In moments of danger, the kind, sleepy captain transforms, becomes strong and brave. Realizing the obvious superiority of Pugachev’s troops, he tries, with the help of his weak garrison, to prevent them from entering the fortress: “Why are you kids standing there? To die like this is a service.” An officer cannot betray his oath or his homeland, so he fights to the last. Exhausted from his wound, Captain Mironov refuses to swear allegiance to the “thief and impostor” Pugachev. He is not afraid of being hanged, since betrayal for an honest Russian officer is worse than death.
Following her husband, Vasilisa Egorovna also dies at the hands of the rebel Cossacks. But before his death he manages to call Pugachev a “runaway convict” and his soldiers “villains.” We see in her a strong-willed woman who does not flinch in the face of danger. I think that it is precisely thanks to the act of the brave captain that Grinev refuses to swear allegiance to Pugachev. People like Ivan Kuzmich are worthy of respect, worthy of being called great.
After the death of her parents, Masha was left completely alone. And we see how a timid and timid girl becomes strong-willed and strong, she does not want to become the wife of the hated traitor Shvabrin, for her “it is better to die.” Masha goes on a long journey to St. Petersburg to save her beloved Peter Grinev and tell the empress the truth about the uprising. The feat of Captain Mironov becomes known to Catherine II, and that is why she helps Masha free Grinev. Using the example of Captain Mironov’s actions, Pushkin shows what a real officer should be. Although the author makes fun of Ivan Kuzmich’s gentle character and inability to command, he says that a real Russian officer will never flinch in the face of danger, will not become a traitor and will not break the oath. He will defend his Motherland until his last breath. And such a father has raised a worthy daughter who will be able to stand up for herself and defend the honest name of her family and her loved one.

Portrayal of the Larin family in A.S. Pushkin’s novel “Eugene Onegin”

In the work “Eugene Onegin” Pushkin shows one single family - the Larin family. The author sees different beginnings in it. The landowners' surname comes from the word "Lary" - gods of the hearth. There is a lot of kindness, patriarchal and touching in their village house. The Larins’ life is “peaceful”, without envy, anger, or cruelty. These are quiet, simple, unassuming people, hospitable and welcoming. They went through life hand in hand, without great passions, but also without wild quarrels and scenes. Even the indifferent and bored Onegin appreciated the warmth of the home in the Larin family:

By the way: Larina is simple,

The poet cherishes the habits of the “dear old days” that Tatyana’s parents followed. They observed religious fasts and honored Orthodox and pagan rituals:
They kept life peaceful

Habits of a dear old man;

At their Shrovetide

There were Russian pancakes;

Twice a year they fasted;

Loved the round swing

Pickled mushrooms for the winter,

She kept expenses, shaved her foreheads,

I went to the bathhouse on Saturdays.

She beat the maids, getting angry -

She “managed” her husband, just like Vasilisa Egorovna in the story “The Captain’s Daughter.”

But, on the other hand, the poet is sad that the life of peaceful village inhabitants is devoid of spiritual interests, searches, and development. They are not interested:
Tribes of past treaties,

The fruits of science, good and evil,

And age-old prejudices

And the grave secrets are fatal...

Dmitry Larin is a mediocre, primitive person:
Her father was a kind fellow,

Belated in the past century;

But I saw no harm in the books;

He never reads

He considered them an empty toy...

But Tatyana’s father was not always a simple gentleman: in his youth he took part in the Russian-Turkish war, earned the rank of brigadier and a medal for the capture of Ochakov. Tatyana's mother sublimely and romantically loved the guard sergeant, then experienced a spiritual drama when she was married to an unloved man. A measured, calm life “out of habit” led to internal impoverishment, the fading of the spiritual impulses of Tatyana’s mother and her husband. It pains the poet to realize how easily people turn into ordinary people, slowly living out their lives. And yet the Larin family is the best among the local nobles. In their house, not only the ordinary, unremarkable Olga grew up - the most common type of noble girl of the early 19th century, but also a spiritually rich person - Tatyana.
Her family, closeness to folk traditions and roots, to nature played a big role in the development of Tatyana’s character.

CONCLUSION

Times change, but a person’s family always remains the university of his soul. The loss of traditional moral guidelines by parents leads to the fact that the family is unable to keep the young from vice, but often provokes them to sin. In raising children, the family cannot be replaced by any other social institution; it plays an exceptional role in promoting the formation of a child’s personality. In family communication, a person learns to overcome his sinful egoism; in the family he learns “what is good and what is bad.”

The immoral ideology of modern society, which defends the liberal values ​​of Western culture (selfishness, permissiveness, self-affirmation at any cost), is aimed at the final undermining of family foundations, completing the collapse of the family: the cult of pleasures and fornication, artificial carelessness, the psychology of Disneyland with constant entertainment and escape from real life in the world of illusions - all this fiercely attacks fragile souls. For Russia, with its centuries-old Orthodox culture, all this is unnatural and disastrous.

In the family, the child masters the basics of material and spiritual culture. In the family, a feeling of living continuity of generations is born, a feeling of involvement in the history of one’s people, the past, present and future of one’s Motherland. Only a family can raise a family man. From time immemorial, the education of a child’s good character, the development of his ability to live a virtuous life, was determined by the way of life of the mother and father, by the extent to which the parents themselves could show him a good example. Without example and guidance in goodness, a child loses the ability to develop as a person. Spiritual and moral underdevelopment, the lack of clear ideas about vice and virtue push teenagers onto the path of alcoholism, drug addiction, prostitution, and crime. We need to remember that the spiritual nature of the family is the basis for the spiritual and moral education of children.

LITERATURE

1. Katasonov V.N. “The theme of honor and mercy in A.S. Pushkin’s story “The Captain’s Daughter”” // Literature at school. – 1991, No. 6.

Ibid., p.44

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Research

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Larisa TOROPCHINA

Larisa Vasilievna TOROPCHINA - teacher at Moscow gymnasium No. 1549, Honored Teacher of Russia.

The theme of home and family in Russian literature of the 19th century

What does it take to be happy? Quiet family life... with the opportunity to do good to people.
(L.N. Tolstoy)

The theme of home and family is one of the cross-cutting themes in both world literature in general and Russian literature in particular. Its echoes can be heard even in ancient Russian works of art. Princess Efrosinya Yaroslavna grieves for her beloved husband Igor, crying on the Putivl wall. (“The Tale of Igor’s Campaign”). Through all life's trials, the Murom prince Peter and his wife, a wise woman from the common people, Fevronia, carry love and loyalty. (“The Tale of Peter and Fevronia of Murom”), and at the end of their lives, heroes who took monasticism and live in different monasteries even pass away on the same day, and their bodies, as legend says, end up in the same coffin - isn’t this proof of the devotion of husband and wife to each other! The family of the head of the Russian Old Believer Church, the frantic archpriest Avvakum, is also worthy of admiration, sharing with her husband and father the hardships of exile and suffering for the faith ( "The Life of Archpriest Avvakum"). Let us recall the episode when the archpriest, exhausted by a long walk through the “barbarian country,” turning to her husband, exclaims: “How long will this torment, archpriest, last?” And, hearing from him in response: “Markovna, until death!” - he humbly says: “Okay, Petrovich, otherwise we’ll wander around.”

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Speaking about Russian literature of the 18th century, students, of course, will remember the Prostakov family (comedy DI. Fonvizin "Minor"), in which there is no love and harmony between the spouses (the intimidated Prostakov submits in everything to his rude, domineering wife, who alone controls the estate, the servants, and the house). Mrs. Prostakova’s blind adoration of Mitrofanushka’s only son takes on the ugliest forms: the main thing for her is to marry her spoiled child to a rich girl. When dreams of a wedding collapse, and, as it turns out at the end of the play, the estate is taken into custody by court decision, Mrs. Prostakova turns to her son, seeing in him the only support and support. In response, he hears from Mitrofan: “Get rid of yourself, mother, how you imposed yourself!” Therefore, there can be no talk of any kind of heartfelt affection between the son and his mother, and such a result, according to the comedian, is natural: these are “the fruits of evil.”

But the relationship between the modest village woman Lisa and her mother (story N.M. Karamzin “Poor Liza”), on the contrary, should, in the opinion of the author-sentimentalist, evoke tenderness in the reader: mother and daughter are tenderly attached to each other, together they experience the loss of their father and husband - the breadwinner. Poverty does not prevent the heroines from maintaining their self-esteem. The old mother rejoices at her daughter’s sincere love for the young nobleman Erast, and Lisa herself, having decided to commit suicide, first of all thinks about her mother and asks her “dear friend” Anyuta to take care of her.

He mentions in “Journey from St. Petersburg to Moscow” A.N. Radishchev.

“Family thought” can be widely seen in the literature of the 19th century. Let's remember the Larin family (novel A.S. Pushkin "Eugene Onegin"), where harmony and mutual understanding reigned between husband and wife, although the wife managed the household “without asking her husband.” This patriarchal landed family, where they regularly “kept in life the peaceful habits of dear old times,” and their daughters were brought up on a bizarre combination of reading French novels and a naive belief in “the legends of the common people of old times ... dreams, card fortune-telling and moon predictions,” evokes both in readers and The author has a kind, slightly condescending smile. A.S. Pushkin notes that when the landowner Dmitry Larin passed into the world of eternal peace, he was sincerely mourned by “his children and his faithful wife, more sincere than anyone else.” Perhaps such a family was lacking for Eugene Onegin, who did not know true parental love and affection: after all, his father was absorbed in the life of high society, “lived in debt... gave three balls annually and finally squandered”; the author of the novel does not mention the hero’s mother at all, from early years old, Eugene was placed under the guardianship of “madame,” who was then “replaced by monsieur.” Perhaps the absence of a real family in childhood and youth subsequently did not allow Onegin to reciprocate the feelings of the village “humble girl” Tatyana. Although he was “deeply touched” when he “received Tanya’s message,” he is sincerely confident that for him and Tatyana “marriage... will be torment,” because he himself is not capable of loving for a long time: “having gotten used to it, I’ll stop loving immediately.” Perhaps this is why the creator of the work punishes his “good friend” with loneliness and mental suffering at the end of the novel.

And how ridiculous is the invasion of the family life of the characters in Lermontov’s Pechorin (novel "Hero of our time"). Fed up with life already in his youth, the lonely hero is looking for sharp, unusual sensations that could pull him out of a state of skepticism and indifference. Therefore, having become carried away by Bela and stealing her with the help of Azamat, he, in fact, dooms the family of the “peaceful prince” to death (chapter “Bela”). Pechorin, whom, according to him, fate wanted to “throw into a peaceful circle honest smugglers", destroyed their family, albeit a very peculiar one: Yanko and the “undine” are forced to leave, fearing the denunciation of them by the “wandering officer”, the old woman is doomed to death, and the blind boy is doomed to suffering (chapter “Taman”). Vera, who, due to circumstances, married an unloved man, is the only woman to whom Pechorin is truly attached. But his love brings nothing to the heroine except mental suffering, because family happiness and Pechorin are incompatible concepts. The reader sincerely feels sorry for the proud, beautiful Mary, who fell in love with the hero and is confident that a marriage proposal awaits her, and then a happy married life. Alas, Pechorin, having met the girl for an explanation, “in a firm voice and with a forced grin” says: “... I laughed at you... I cannot marry you” (chapter “Princess Mary”). And how can one not sympathize with the kind-hearted Maxim Maksimych, who did not have his own family and sincerely, like a son, became attached to Pechorin! The coldness and indifference that the hero shows when meeting an elderly staff captain several years after parting painfully wounds the soul of the old campaigner (chapter “Maksim Maksimych”). It is no coincidence that the author reports Pechorin’s death in just one line: “Pechorin, returning from Persia, died.” The hero failed to create a family, did not leave any offspring, his life turned out to be “a smooth path without a goal,” “a feast at someone else’s holiday.”

Russian literature of the second half of the 19th century also presents the reader with a whole series of works that can safely be called “family.” Let's remember “Thunderstorm” by A.N. Ostrovsky: its main characters are members of the family of the merchant Kabanova, who harshly and imperiously controls her son, daughter-in-law and daughter. The heroine, who fanatically observes the “old order,” is, according to Kuligin’s correct remark, a real “hypocrite”: “she favors the poor, but completely eats up her family.” Savel Prokofich Dikoy, the “scold man,” the “shrill man,” Savel Prokofich Dikoy, keeps his family in fear, and his frightened wife has been begging his household since the very morning: “Dear ones, don’t make me angry.” It is precisely against such a family structure, where everything is based on blind obedience and fear of one before the other, that Katerina, who decided to commit suicide, speaks out because it is impossible for her to live in the house of an oppressive mother-in-law and a weak-willed, unloved husband.

A novel can also be called a “family novel” I.S. Turgenev "Fathers and Sons", where we meet several families at once: from the first chapter we learn about the father and mother of the Kirsanov brothers - a military general and his faithful girlfriend, who lived in love and harmony for many years; The author tenderly tells about the family nest of Nikolai Petrovich and his wife Masha, where kindness, mutual understanding, and comfort always reigned. And in Fenechka, a simple, ingenuous woman, sincerely attached to the Maryinsky landowner, who gave him a son, Mitya, who knew how to arrange life on the estate and make jam from “laceberries,” Nikolai Petrovich seemed to see a continuation of the sweet Masha, who passed away early, whose memory will never leave his heart. Arkady will repeat his father’s path: the young man is also looking for quiet family happiness, he is ready to get involved in the affairs of the estate, forgetting about his youthful passion for nihilism (“... has become a zealous owner, and the “farm” is already bringing in quite a significant income”), his son is born, named in honor of grandfather Nikolai. And what admiration is evoked by the “old Bazarovs”, who dote on the beloved “Enyushenka” and treat each other with caring attention. And Bazarov himself, hiding his love for his parents under the mask of a condescending smile, before his death asks Odintsova to take care of her father and mother: “After all, people like them cannot be found in your big world during the day…”

We get acquainted with different families of both peasants and landowners in the poem ON THE. Nekrasov “Who Lives Well in Rus'”: these are brief mentions of the old woman’s family, lamenting that she “goes sicker than going to hard labor”; and an episode with the peasant Vavila’s confession of his heartfelt affection for his “fidget” granddaughter, who dreams of receiving “goat shoes” as a gift from her grandfather; and the story of Yakim Nagoy, who is drawn to beauty, about the hardships experienced by peasant families. But first of all, these are the families of landowners (chapters “Landowner”, “Lastly”) and the peasant woman Matryona Timofeevna Korchagina (chapter “Peasant Woman”) - they were discussed in detail in my article ““Family Thought” in the poem by N.A. Nekrasov “Who Lives Well in Rus'” (2004. No. 24).

In the novel and epic "War and Peace" one of the leading ones, according to L.N. himself. Tolstoy, is “family thought.” The writer argued that “people are like rivers”: each has its own source, its own channel. From the source - from a mother's lullaby, from the warmth of the home, from the care of relatives - human life begins. And what direction it will go in largely depends on the family, family structure and traditions. At the center of the work are two families - the Rostovs and the Bolkonskys. The main qualities of the Rostov family members are absolute sincerity, gullibility, and natural movements of the soul. It is no coincidence that both mother and daughter have the same name - this emphasizes their closeness. And about his father, Count Ilya Andreevich, Tolstoy will say: “He is kindness itself.” Sensitive, responsive, enthusiastic and vulnerable Natasha, endowed with the happy gift of “reading the secrets” of people and nature; Petya, charming in his naivety and spiritual generosity; open, straightforward Nikolai - they all inherited from their parents the ability to sympathize, empathize, and participate. Rostov - real a family in which peace, harmony and love reign.

The Bolkonskys are attracted to them by their originality. Father, Nikolai Andreevich, “with the brilliance of smart and young eyes,” “inspiring a feeling of respect and even fear,” is energetic and active. He revered only two human virtues - “activity and intelligence” and was constantly busy with something, including raising and educating children, without trusting or entrusting the latter to anyone. His son, Andrei, admires his father for his sharp analytical mind and extensive, deep knowledge. He himself - just like his sister Marya - is endowed with pride and self-esteem. Marya and Andrei understand each other perfectly, in many ways they demonstrate a unity of views, they are connected not only by blood, but also by true friendship. Subsequently, Princess Marya will be as demanding as a father towards her children; in Nikolenka she will begin to see a continuation of her beloved brother, and will call her eldest son Andryusha.

The writer discovers “spiritual treasures” in his favorite heroes. It’s not for nothing that Pierre, thinking about what Platon Karataev, who became the ideal of kindness and conscientiousness for Bezukhov, would approve of, says to Natasha: “He would approve of our family life. He so wanted to see beauty, happiness, tranquility in everything, and I would proudly show him us.”

In plays A.P. Chekhov's "The Seagull", "Three Sisters", "The Cherry Orchard" We don’t see families that are prosperous, even outwardly. Konstantin Treplev’s relationship with his mother, the famous provincial actress Arkadina (“The Seagull”), is extremely strained. The heroes cannot, and do not try to understand each other, and in a fit of anger they are capable of direct insults: “miser”, “ragamuffin”. The Prozorov sisters (“Three Sisters”) dream of escaping the whirlpool of philistine life in a provincial town, but is this dream destined to come true?
"To Moscow! To Moscow!" - these words, like a spell, sound throughout the entire play, but these are just words, not actions. There is only one person active in the family - Natasha, a quarrelsome bourgeois who has taken control of her weak-willed husband, and the whole house is the Prozorovs' hereditary nest. The Ranevsky-Gaev family breaks up (“The Cherry Orchard”): Ranevskaya leaves for Paris, taking the last money from her daughter (after all, it was Anya who was sent fifteen thousand by the “Yaroslavl grandmother”); Ranevskaya’s adopted daughter Varya is forced to go “to housekeeper”, having never received an offer from Lopakhin; Anya is going to take the exam to become a teacher and then work. But, perhaps, the most dramatic thing is that the sick Firs, who served this family faithfully and truly for several decades, was “forgotten” in the empty house, and that the old cherry orchard, which also for centuries was like a member of the family, is dying under the ax of the new owners, and now so they abandoned him without help, left him, like Firs, devoted to the masters, to die...

“Those born in deaf years do not remember their own ways. // We, the children of the terrible years of Russia, are unable to forget anything,” writes Alexander Blok at the beginning of the twentieth century, as if foreshadowing the trials that will befall the Motherland and the people, the lot of many families over the course of a century... But this is a plot for another consultation.