Municipal budgetary educational institution
Pyshminsky urban district
"Pecherkinskaya secondary school"

ESSAY

"VILLAGE IS NOT WORTH WITHOUT A RIGHTEOUS"
MORAL LESSONS IN THE STORY
ALEXANDER ISAEVICH SOLZHENITSYN
"MATRENIN YARD"

Completed by: Lapin Ivan, student of the 9th grade.
Head: Sycheva - Paradeeva Tatiana
Stepanovna, teacher of the Russian language and
literature.

S. Pecherkino
2012-2013 academic year
Content

Introduction _____________________________________________ p. 3 -5
"Righteousness" in Russian literature ___________________ p. 6-10
Ascent to the Sermon on the Mount _______________________ p. 11-15
"Righteousness" in the story of Solzhenitsyn " Matrenin dvor"_ P. 16-26
Conclusion ___________________________________________ p.27-29
References _____________________________________ p.30
Appendices ___________________________________________ p.31

1.0 Introduction

Righteousness. How many people know the meaning of this word? - I'm sure some have never even heard it. In general, this term has several meanings.
Let's turn to explanatory dictionaries. SI Ozhegov interprets righteousness as piety, sinlessness, compliance with religious rules, justice.
FF Ushakov's definition of the concept we are interested in is synonymous: righteousness is life according to the commandments, moral precepts of any religion, observance of the requirements of morality.
In fact, few people think about righteousness, in our time they think more about a quickly acquired fortune. What can we say, even morality often loses its importance in modern society. More often than not an educated, well-mannered person is revered as an ideal, but an impudent person who has money and fame.
As for religion, it, in the broad sense of the word, has practically lost its significance by our time for most of the population. Most young people call themselves atheists, and even Satanists. But it’s not even a matter of belonging to a religion, it’s a matter of attitude towards people, towards oneself. If initially Christianity instilled in people humility and kindness, now that the church has lost its global influence, it remains to rely on the humanity of people. I consider the main criterion of human relations to be the golden rule of morality: treat others the way you want them to treat you. According to this statement, a person should be responsive, educated, honest, capable of supporting and helping.
On the basis of the above, a contradiction arises: between the story of A. I. Solzhenitsyn I read "Matrenin's Courtyard" and an unclear understanding why already in 1959 (14 years after the war ended) the writer attached great importance to the theme of morality and righteousness.
The research problem was defined: to understand how the story can help the reader to learn moral lessons and has an impact on the reader.
The object of the research is: the process of organizing the study of the story of A. I. Solzhenitsyn; process of control of abstract technology.
The subject of the research is: the story "Matrenin's yard"; organization of research work.
I decided to work on the theme of righteousness - a moral attitude towards others, because I did not understand the motives of some of the actions of the heroine of Matryona Vasilievna's story; I considered it necessary to get acquainted with this concept in more detail, to find out the opinions of different people (literary scholars) about who the righteous are, to follow how this topic is revealed in the literary works of various writers.
This is how the purpose of the work was defined: to understand what moral lessons a modern reader can learn from the story "Matrenin's yard"; what is their significance in human life.
To achieve the goal, we solved the following tasks:
Study works, critical literature on the topic of work - understand the cultural and historical environment - art world story.
To systematize, structure works - to learn how to work with information.
Submit work and slide presentation according to theme and requirements.

The problem of righteousness in the generally accepted sense is close to me: I believe that people should maintain good qualities in themselves. Without such concepts as morality, righteousness, morality, a person can simply lose his face. And how, then, will he differ from the animal?

2.0 "Righteousness" in Russian literature

The phenomenon of righteousness in Russian classical literature appears as a moral and psychological guideline, as a guarantee of hope for salvation.
Nikolai Semyonovich Leskov was one of the first who was able to depict the images of the righteous in their entirety, “to convey the national identity and the Orthodox world consciousness of the Russian person, merging together the mind, faith, will, humility, love, peacefulness, mercy and chastity, simplicity, obedience and audacity in striving for the truth, the spirituality of life and the ability to repentance ... "() The righteous of Leskov NS are cognized by the presence of spiritual light in their souls, the comfort of their hearts, the highest moral development and influence. Leskov's righteous returned the true meaning to such concepts and way of life as asceticism, holiness, righteous life.
The basis of the righteousness of Alexander Afanasyevich Ryzhov ("Odnodum") is the Bible. The Bible became not just material for his "reasoning", it went through his heart, through his conscience; the hero himself says that he drew the beliefs he professed "from the Holy Scriptures and my conscience." He consciously builds a life program and defines moral values, which have become his kind of spiritual catechism and meet both the needs of his mind and soul. “He (God) is always with me, and no one is afraid of him except him”, “in the sweat of your brow eat your bread”, “God forbids taking a bribe”, “I do not accept gifts”, “if you have great restraint, then by small means you can do it ”,“ dressing for simplicity, I do not find any benefit in this panache ”,“ it’s not the dress, but reason and conscience ”,“ lying is forbidden by the commandment - I will not lie ”. And "the rules he created for himself on the biblical ground", he observed and carried "all the way to the grave for almost a century, never stumbling ..." "... He honestly served everyone and especially did not please anyone; in his thoughts he was accountable to the only one in whom he invariably and firmly believed, calling him the founder and master of all that exists "," pleasure ... consisted in the performance of his duty ", served" by faith and righteousness ", in his post he was" zealous and in good order " , after Ryzhov took office as a quarterly "little by little his kind master's inspection began to be felt everywhere", was moderate in everything and with his wife "lived in the strictest moderation, but did not consider it a misfortune", "was not proud", "strict and the sober mood of his healthy soul, who lived in a healthy and strong body. "
Leskov conceived his righteous in order to set an example of true high morality, "to remind Russia how to live."
Even in his youth, Oddum Ryzhov decided “to become strong himself, in order to shame the strongest,” because he was sure: life can be improved only by personal example, always acting according to conscience.
Leskov's ideal is always associated with the idea of \u200b\u200bgood, with the idea of \u200b\u200bwhat it should be. “We have not translated, and the righteous will not run out,” N. Leskov begins the story “The Cadet Monastery”, in which “people are tall, people of such intelligence, heart, honesty and character that it seems that there is no need to look for the best”, appear in their hard everyday life as educators and mentors of young cadets. Their deeply wise attitude to upbringing contributed to the formation in the pupils of that “spirit of camaraderie, the spirit of mutual assistance and compassion, which gives any environment warmth and vitality, with the loss of which people cease to be people and become cold egoists, incapable of any business requiring selflessness and valor ".
Leskov's "righteous" - people who believe in a good ideal, wholehearted, sincere, striving for "daily valor" - the ability to "live a righteous long life from day to day, without lying, not deceiving, not deceiving, not upsetting your neighbor ..." The ideal is always associated with the idea of \u200b\u200bgood, with the idea of \u200b\u200bwhat it should be. Leskov's “righteous men”, great in their humanity, inspired by a high ideal, testify to the “righteousness of all our intelligent and kind people”. Leskov's righteous men wisely teach to understand that, living in this way, a person not only changes himself internally, but also, willingly or unwillingly, transforms everything around him with the light of his love; to realize that the higher a person is spiritually, the greater moral requirements he must make to himself; that the battlefield of Good and Evil is the soul of a person and its outcome depends on the moral choice of the person himself, that this "Eternal Battle" lasts until the last hour of his life; that the suffering he experiences serves as lessons of love, goodness and truth and contributes to the improvement of his spiritual nature.
At one time, Fyodor Mikhailovich Dostoevsky argued: "Society is created by moral principles," and these moral principles are laid in the family.
Descriptions of the home in the novels of S. T. Aksakov "Childhood of Bagrov - a grandson", Leo Tolstoy "Childhood", "Adolescence", "Youth", I. A. Goncharov "Break" abound with poetry, beauty, inspiration. We understand that the house is a form for the embodiment of human love, and this is a place where love should by no means cease its aesthetic existence.
The fading home hearth testifies to global changes in human relations, since the history of the House is not the history of architecture, furniture or wardrobe, because the house is not only a home, but also a person's soul, his family.
The idea of \u200b\u200bthe family as a shrine, which gives moral strength to a person, is reflected in A. Pushkin's The Captain's Daughter.
The idea of \u200b\u200ba family is highlighted by Lermontov in his brilliant "Song about Tsar Ivan Vasilyevich ...".
The idea of \u200b\u200bthe family as a shrine that gives moral strength to a person was held high and defended.
It was defended by IS Turgenev in Fathers and Children.
In "The Cliff" I. A. Goncharov.
NS Leskov ("Nowhere", "At the Knives"), FM Dostoevsky ("Demons"), Leo Tolstoy ("War and Peace", "Anna Karenin ").
But, as the same Dostoevsky believed, "the modern Russian family is becoming more and more a random family." The accident of the modern Russian family consists in the loss of its common idea, "linking them together, in which they themselves would believe and would teach their children to believe so, would give them this faith in life."
The formation of personality in a "random family" is described in the novel by M.Ye. Saltykov-Shchedrin "Lord Golovlevs". The tragedy of the "random family" is that it releases "random" people into the world. A moribund fossil is characteristic of the world of the family of the "Golovlevs": Arina Petrovna, "numb in the apathy of imperiousness" and "numb" with her "icy gaze" of all household members; Juda, struck by moral paralysis, moral "ossification" and paralyzing others; Goonies, who “seemed to be petrified”, having returned to the estate, and did not even die, but “died”. Anna Petrovna Golovleva, domineering and despotic, has no feelings for the family, nothing connects her with her family, in which there are no good, human relations. Everything is saturated with indifference, cruelty, heartlessness. The husband is “not her friend,” he is for her a “windmill”, “a stringless balalaika”; "The children did not touch a single string of her inner being." For her, they are a burden. Demanding unconditional obedience from children, she killed every embryo of independence and initiative in them. Frequent punishments developed the habit of not feeling shame, it is easy to endure a humiliating situation. “... Constant belittling, - explains Shchedrin himself, - meeting the soil soft, easily forgetting ... formed a slavish character, obsequious to buffoonery, not knowing a sense of proportion and devoid of any foresight. Such individuals willingly succumb to any influence and can become anything: drunkards, beggars, jesters and even criminals ... ”The Golovlevs, who have forgotten about the meaning of human existence, seem to be infected with a common spiritual disease that mercilessly, one after another, takes them to the grave. Golovlevo is a burial vault, a family morgue of the family: “All deaths, all poisons, all ulcers, everything comes from here. Here the feeding of rotten corned beef took place, here for the first time the words were heard in the ears: hateful, beggars, parasites, insatiable wombs, and so on ... " business, weak-willed in the face of difficulties, unable to resist the temptations of an idle life. It condemned them to deprivation, loneliness, suffering of pride, torn soul, bitterness, isolation, cold and hunger. Favorite son of Arina Petrovna - “Judas, during his long, empty uterine life, never even thought in his thoughts that right there, side by side with his existence, the process of mortification was taking place. He lived for himself on the sly and little by little, without hurrying and praying to God, and did not at all suppose that it was precisely from this that a more or less serious injury would come out. Consequently, the less he could admit that he himself is the culprit of these injuries. " "And suddenly a terrible truth illuminated his conscience ..." ([Download the file to see the link])

3.0 Ascent to the Sermon on the Mount

Writers who followed the path of spiritual enlightenment perceived their mission as serving people, the earth, and the Lord.
The first on this path was at the beginning of the 11th century the bishop of Novgorod Luka Zhidyata, from whom only one lesson has come down to us.
One of the last, almost a thousand years later, is Alexander Isaevich SOLZHENITSYN. His story "Matryona's Court", according to the French researcher of the work of the writer Georges Niva, goes back to the Beatitudes of the Sermon on the Mount of Jesus Christ.
After the publication of this small work in the first book of Novy Mir in 1963, the first voices hostile to AI Solzhenitsyn were heard in the Soviet press. And this is despite the fact that the original name "A village is not worth a righteous man", in which the Orthodox subtext was easily guessed, was replaced by Alexander Trifonovich Tvardovsky with the neutral "Matryonin Dvor", and the time of action, at his request, was transferred from 1956 to 1953, that is, in the pre-Khrushchev period. The author was accused of not wanting to see the positive processes taking place in the countryside, blamed for hushing up the positive experience of a well-to-do collective farm located not far from the scene of the story, especially since the head of the farm was a hero of socialist labor. It is true that Solzhenitsyn mentions him in the story as a speculator and destroyer of the forest. Fortunately, the criticism did not see it.
She also did not see that with his story the writer made a successful attempt to revive hagiographic literature. Unfortunately, this attempt remained the only one, and therefore "Matryonin Dvor" stands somewhat apart both in the work of Solzhenitsyn and in all Russian literature of the 20th century.
Too much indicates that Matryonin's Dvor is essentially a life. The work is based on a reliable story about the life and death of Matryona Vasilyevna Zakharova, with whom the author really lived for some time after political rehabilitation, working as a teacher in a school in the village of Torfoprodukt. Solzhenitsyn changed only the true name of the village Miltsevo to Talnovo. The very nature of the narrative, in my opinion, can be called ascetic. Verbal adornments and external emotionality are alien to him, but impartiality is inherent, dating back to the Gospel commandment - "do not judge, that you will not be judged." That is why about the well-known vices: envy, greed, greed, irrepressible boast and ostentatious prowess, rooted in the dark corners of the people's soul, the author writes calmly, with restraint, with that share of tolerance that allows one to put up with them, as with inevitable evil. The color scheme of the story is limited to black and white images. As for morality, you can hardly find it here ready-made. The author invites the reader to draw all conclusions independently. Such, at first glance, "scarcity" is inherent in the lives of the saints. Among them, Solzhenitsyn ranked Matryona Vasilievna, next to which a person could find shelter and peace, whom no one else expected.
From the very beginning of the story, you plunge into the viscous Russian homelessness: the window of the personnel department, indifferent to the fate of people, the purged village of Vysokoe Pole, where the radio is not heard, they do not bake bread and do not sell anything, the railway on which you can get a ticket only one way Sometimes impassive the author's gaze dwells on one or another detail that can shock. Let us recall, for example, how the hero of the story of Ignatyich begins his stay in the village of Torfoprodukt, on whose behalf the narration is: “I could not sleep on the station bench, and I wandered around the village a little light again. Wounded, the only woman was standing there selling milk. I took the bottle and started drinking right there. " This bottle of milk, at once drunk at the bazaar by a teacher who spent the night on the station bench, is painfully piercing testimony to the emphatically indifferent and dismissive attitude of the powers that be to those whom they at all levels hypocritically call “engineers of human souls” and “sowers of the reasonable, kind, eternal ". Probably, in a similar situation, you can survive and not break down only next to another person who has experienced even more serious hardships and kept his soul alive. That is why Ignatyevich found himself under the same roof with Matryona Vasilievna.
Matryona's life really did not spare: all six of her children died at an early age, and her husband died in the war. The author talks about this rather casually, as a series of events to which, no matter how bitter they may be, in the end, you can get used to. However, at some point, Solzhenitsyn again, as if by the way, draws attention to the simple Matrenin's story, from the naked simplicity of which you can get cold: “One daughter was just born, washed her alive - then she died. So I didn't have to wash the dead one. " After that, you understand the bottomlessness of grief that Matryona has experienced, and you are surprised at her bright soul, captured in a radiant smile. Perhaps this smile contained quiet submission to fate, or perhaps a wise understanding that if the Lord, having taken all the most precious, still left her to live on earth, then there was some kind of providence in it. But what is the essence of it?
Matryona's life was extremely poor: a neglected vegetable garden that gave birth to only small potatoes, an aging house, walls that seem to be alive because of the cockroaches swarming on them, mice running in hordes for wallpaper. The basis of her existence was a Russian stove, a dirty gray goat and a bumpy cat, which Matryona sheltered out of pity. In other words, only what helped not to die of hunger and cold and not go crazy. Matryona in the village was condemned for the disorder of life. Meanwhile, her life was reminiscent of the being of Alexei God's man, who slept in a dog kennel, patiently endured the ridicule of others, ate what was served, and did the darkest work for people, trying to make their life easier. The same is with Matryona: she loaded manure on the collective farm with her own pitchfork, harnessed instead of a horse along with other women to a plow to plow vegetable gardens throughout the village, helped neighbors dig potatoes, not envious of other people's harvests. As seen in disinterested help people and was its meaning of life on earth. But the same people, who, moreover, turned out to be close, relatives who forgot or did not remember Christ, brought death to Matryona. Under the pressure of the greedy brother-in-law, Thaddeus Matryona agrees to the demolition of the upper room, "located under a common connection with the hut," in order to help the pupil and niece Kira and her husband take possession of a plot of land by placing a building on it. This room would have gone to Kira anyway, but only after Matryona's death. In this situation, there was no time to wait for death. And Matryona, no matter how hard it was for her to cut the branch on which you sit, not only agrees, but herself helps her relatives to disassemble a good half of the house, thereby showing the greatest humility to which Christ called in the Sermon on the Mount: “And whoever wants to sue you and take your shirt, give him your outerwear. " Matryona gave not only the room, but also her life, having fallen under the wheels of the train at the moment when, together with the men, she was trying to pull off the stuck sled with logs from the crossing. But the dismantled room did not take on the appearance of a family hearth, and the life of Kira and her husband, who were guilty of Matryona's death, collapses, because they voluntarily or involuntarily used Matryona's humble kindness for selfish purposes.
Matryona was also condemned after her death for her open and kind heart: “and she was unclean; and did not pursue the acquisition; and not careful, and, stupid, helped strangers for free. " But from all these words it came out that it became more difficult to live in the village without Matryona. After all, before, only the lazy did not turn to her for help, and no one was refused. Now, for example, it was time to plow the gardens, and there was no one to call for just carrying a plow. So, probably, after Matryona's death, every business in the village began with her name, as she always began the day “with God”. And even the trains at the ill-fated crossing were slowed down "almost as if to the touch" in order to less disturb the place associated with Matryona's memory.
Thus, in his story, Solzhenitsyn told us about one of the righteous women, thanks to whose clear soul Russia is alive and continues to stand in the middle of the world, in spite of all the hypocrisy and homelessness. This, in my opinion, is the meaning of the original title of the work - "A village is not worth a righteous man." However, the title "Matryonin's yard", given to Tvardovsky's story, stuck, because behind it one sees not a plot of several hundred square meters, but our Russian land with all its troubles and pains, sorrows and joys, villains and righteous

4.0 "Righteousness" in Solzhenitsyn's story "Matrenin's yard"

The name of Alexander Isayevich Solzhenitsyn was banned, but now we have the opportunity to admire his works, in which he demonstrates exceptional skill in depicting human characters, in observing the fate of people and understanding them. All this is revealed especially vividly in the story "Matryona's yard". From the first lines of the story, the reader learns about the completely inconspicuous and ordinary post-war life of the Russian countryside. But Solzhenitsyn was one of the first to define in Russian literature of the second half of the twentieth century the range of themes and problems of “village prose” that had not been raised or hushed up before. And in this sense, the story "Matrenin's yard" occupies a very special place in Russian literature.
In this story, the author touches upon such topics as the moral and spiritual life of the people, the relationship between power and man, the struggle for survival, the opposition of the individual to society. The writer's attention is focused on the fate of a simple village woman Matryona Vasilyevna, who worked all her life on a state farm, but not for money, but for “sticks”. She got married even before the revolution and from the very first day of her family life she took up household chores. The story “Matryona's Dvor” begins with the narrator, the former Soviet prisoner Ignatyich, returning to Russia from the steppes of Kazakhstan and settling in Matryona's house. His story is calm and full of all sorts of details and details gives everything described a special life depth and authenticity:
“In the summer of 1956, from the dusty hot desert, I returned at random to just Russia. No one at any point was waiting for me and did not call, because I was delayed with a return for ten years. I just wanted to go to the middle lane - without the heat, with the deciduous roar of the forest. I wanted to get lost in the interior of Russia - if there was one somewhere, I lived. "This is how Solzhenitsyn's story" Matrenin's yard "begins. This is not a return to your relatives or people close in spirit, culture, beliefs. This is the return of a person who has gone through Stalin's prisons and camps, a return to a society depersonalized and corrupted by social violence and lies, an attempt to find true Russia, to find lost values \u200b\u200band support.
The Russian hinterland, all its ins and outs, appear before the readers. Together with Ignatyich we wander from one village to another in search of work, silence and homeland. Initially, luck smiles upon the Hero, and he ends up in the town of Vysokoe Pole, “where it would not be offensive to live and die,” but this success turns out to be illusory: “Alas, they did not bake bread there. They did not sell anything edible. The whole village dragged food in sacks from the regional town. " The writer with journalistic directness opposes the village of Vysokoe Pole, completely dependent on the city, to the regional center, that is, the opposition of old, pre-revolutionary Russia and Russia to a new, Soviet, or monarchist Russia - the country of the Soviets is guessed.
The narrator settles in Talnovo, where the Russian is also placed in conditions of strict dependence on the Soviet. To secure a miserable pension for herself, the heroine of Matryona's story is forced to knock around various Soviet institutions, because "... the social security from Talnovo was twenty kilometers to the east, the village council was ten kilometers to the west, and the village council was to the north, an hour's walk." The church - the place of the heroine's spiritual communion - is also five miles away. The house "with four windows hardly on the cold, non-red side" becomes a wanderer's haven across vast Russia. But it was not Talnovo, as a geographical object, that warmed Ignatyich, but Matrenin's yard - a symbol of real Russia. Matryona is a person on whom our homeland was held in the days of trials, a righteous man, without whom "the village is not worth it." The author notes the originality of Matryona's speech, this also indicates her belonging to the “real” Russia: “I was struck by her speech. She did not speak, but hummed sweetly. " “Drink, drink with a coveted soul. You, sweat, a newcomer? "," Only she doesn't have such a dressing room, she lives in a run-down, she gets sick "," If you don't know how, don't cook - how are you going to eat? " The death of Matryona symbolizes the death of this Russia, and the reason is the "Soviet" train, which the heroine was so afraid of, two iron coupled steam locomotives are carrying the wooden Matryona yard and home-made sledges.
A.I. Solzhenitsyn in the village of the 5060s is distinguished by a harsh and cruel truth. The details noted by the author are more eloquent than long arguments. “She did not announce what for breakfast, and it was easy to guess: unpeeled carts, or cardboard soup (as everyone in the village used to say), or barley porridge (other cereals that year could not be bought in Torfoproduct, and barley with the fight as the cheapest, pigs were fed with it and sacks were taken) ".

Today's world has established certain standards by which the dignity of a person in the 21st century is assessed. These criteria can be conditionally divided into two categories: spiritual and material.
The first include kindness, decency, readiness for self-sacrifice, pity, and other qualities based on morality and spirituality. The second, first of all, is material well-being.
Unfortunately, the material values \u200b\u200bof modern society significantly prevail over the spiritual. This imbalance has become a threat to normal human relations and leads to the depreciation of centuries-old values. Therefore, it is no coincidence that the problem of lack of spirituality has become the leitmotif of the work of many modern writers.
“To be or to have?” - this is the question posed by the writer of the XX century Alexander Isaevich Solzhenitsyn in the story “Matrenin's yard”. The tragic fate of the Russian peasantry contains not one, but many real stories, human characters, destinies, experiences, thoughts, actions.
It is no coincidence that “Matryonin's Dvor” is one of the works that laid the foundation for such a historically significant phenomenon of Russian literature as “village prose”.
The original title of the story was "A village is not worth a righteous man." When the story was published in Novy Mir, AT Tvardovsky gave it a more prosaic title, “Matrenin's Dvor,” and the writer agreed to rename the title.
It is no coincidence that it is "Matryona's yard" and not "Matryona", for example. Because what is described is not the uniqueness of a single character, but the way of life. The story is outwardly unassuming. The story is told on behalf of a rural mathematics teacher (who is easily guessed by the author himself: Ignatyich - Isaich), who returned from prison in 1956 (at the request of the censorship, the action time was changed to 1953, pre-Khrushchev time), a Central Russian village is described (however, not a hinterland, only 184 km from Moscow), as it was after the war and what it remained 10 years later.
The writer's attention is focused on the fate of the village woman Matryona Vasilyevna, who has worked all her life on the state farm. A lonely woman who lost her husband at the front, buried six children, a woman endured a lot of suffering from the Soviet regime, she worked tirelessly all her life, but she never received anything for her labor. Labor was the cure for all ailments, longing and despair for Matryona. “I noticed she had a surefire way to regain her good spirits at work. Immediately, she either grabbed a shovel and dug potatoes. Or, with a sack under her arm, she followed the peat. And then with a wicker body for berries in a distant forest, "- said the narrator Ignatyich about the heroine.
Having experienced many trials in her lifetime, without accumulating wealth and without gaining any good, Matryona Grigorieva managed to maintain a sociable disposition and the ability to respond to someone else's misfortune. “Her forehead did not remain dark for long ...”, Matryona is able to forgive people, not to conceal resentment against fate. For her, the normal state is not anger and belligerence, but kindness and humility. The main character is a person with an immensely kind soul, she could not refuse help to any relatives, even if she herself had urgent matters. "Any ... from the Talnov women could come and invite Matryona to 'remove the map'."
The character of the main character of the story, Matryona, is revealed by the author through the tragic event of her death. Only one portrait detail is constantly emphasized by the author of Matryona's “radiant”, “kind”, “apologetic” smile. The world around Matryona in her darkish hut with a large Russian stove is, as it were, a continuation of herself, a part of her life. Everything here is limited and natural: the cockroaches rustling behind the partition, the rustle of which resembled the “distant sound of the ocean,” and the bent-legged cat, and the mice, which on the tragic night of Matryona’s death were rushing about for wallpaper as if Matryona herself “was invisibly rushing about my hut. " Favorite ficuses "flooded the loneliness of the hostess with a silent, but lively crowd." The same ficuses that once saved Matryona in a fire, not thinking about the meager wealth she had acquired. The "frightened crowd" froze the ficuses on that terrible night, and then they were forever taken out of the hut ...
The absence of any self-interest and the desire to preserve "her" property leads to the fact that Matryona meekly gives Kira and her husband the upper room, cut off from the old house. “It was not a pity for the upper room itself, which stood idle, no matter how much Matryona ever spared neither work nor her good. And the room was still bequeathed to Kira. But it was terrible for her to start breaking the roof under which she had lived for forty years ... But for Matryona it was the end of her life. In the second part of the story, the reader learns about Matryona Vasilievna's youth. From an early age, fate did not spoil the heroine: without waiting for her only love Thaddeus, she married his younger brother, and when her beloved returned, he uttered terrible words that Matryona remembered for her whole life: “... if not for my brother dear, I would chop both of you. "
Thaddeus is opposed to the image of the righteous woman Matryona in the story. In his words about Matryona's marriage to his brother, fierce hatred is felt. The return of Thaddeus reminded Matryona of their beautiful past. In Thaddeus, however, nothing trembled after the misfortune with Matryona, he even looked with some indifference at her dead body.
The story of Matryona's life is unfold by the author-narrator not immediately, but gradually. She had to sip a lot of grief and injustice in her lifetime: broken love, death of six children, loss of her husband in the war, hellish labor in the village, severe illness-disease. In the fate of Matryona, the tragedy of a village Russian woman is concentrated, the most expressive, outrageous. But she was not angry with this world, she retained a good mood, a feeling of joy and pity for others. Matryona lived a miserable, poor, lonely "lost old woman", exhausted by work and illness. Relatives almost did not appear in her house, fearing, apparently, that Matryona would ask them for help. Mercilessly everyone used Matryona's kindness and simple-heartedness and condemned her for it.
The death of the heroine is the beginning of decay, the destruction of the moral foundations of the village, which Matryona strengthened with her life. She was the only one living in her world: she arranged her life with work, honesty, kindness and patience, preserving her soul and inner freedom. But Matryona dies and the whole village “perishes”: “We all lived next to her and did not understand that she is the very righteous person without whom, according to the proverb, the village does not stand. Not a city. Not all our land. "
Moral qualities of Matryona Vasilyevna, such as honesty, patience, lack of envy, allow us to consider her a righteous woman. The author notes the simplicity and inconspicuousness of the heroine and at the same time the inner light emanating from her, adding that she "always ... disarmed with a radiant smile." In addition, she lives by the rules that she considers unshakable, that is, in her own truth. But does Matryona believe in God? There are two points of view on this question. The publicist V. Chalmaev notes that Matryona's faith is rather vague, “even more likely she was a pagan ...”. Solzhenitsyn's supporters argue that Matryona was a diligent, zealous person in the church: “a holy corner in a clean hut”, “an icon of Nikolai the Pleasant”, she started every business “with God!” “Maybe she prayed, but not ostentatiously, being ashamed of me or afraid to oppress me.” I am inclined to agree with the opinion of A.I.Solzhenitsyn, Matryona really believes in God, but she is used to doing it unobtrusively because of the anti-church policy pursued in the USSR.
The story was not filled with revolutionary sentiments, did not denounce either the system or the way of collective farm life. In the center of the story was the joyless life of an elderly peasant woman, Matryona Vasilievna Grigorieva, and her terrible death at a railway crossing. However, this particular story has come under critical attack.
The critic and publicist V. Poltoratsky calculated that approximately in the area where the heroine of Matryona's story lived, there was an advanced collective farm "Bolshevik", about whose achievements and successes the critic wrote in newspapers. The critic V. Poltoratsky tried to show clearly how to write about the Soviet village: “I think it’s a matter of the author’s position - where to look and what to see. And it is a pity that it was a talented person who chose such a point of view that limited his horizons to the old fence of Matryona's yard. Look behind this fence - and in some twenty kilometers from Talnov I would see the collective farm "Bolshevik" and could show us the righteous of the new century "

Name: Ignatieva Elena Konstantinovna

Place of work: MOU "Zonal Secondary School"

Position: teacher

russian language and literature

Higher education; BSPU, 1990

by profession: teacher of the Russian language

and literature

Work experience: 21 years

Theme: "Live not by lies." The problem of the hero's moral choice in the story of A. Solzhenitsyn "Matryonin Dvor")

Justification for the choice of topic.

Russian literature has always been a fusion of linguistic and spiritual wealth. The time has come for deeper assessments of Solzhenitsyn's work, a revision of many clearly outdated cliches. It's time to admit that the main theme The work of this writer is not at all a criticism of socialism and communism, not a curse on the Gulag, but the struggle between good and evil - the eternal theme of world art.

Lesson objectives:

continue acquaintance with the facts of the biography of the writer;

teach the analysis of the story read;

develop holistic analysis skills;

foster interest in moral and universal human values;

address the most important moral problems, on the solution of which the formation of a person and a citizen depends;

the urge to think if this is how we live;

prepare students for writing home essays-reviews on this work;

Tasks:

prove that Solzhenitsyn's stories are reflections on our contemporary, about his life, about his moral position, about negative phenomena in our society;

foster honesty.

Equipment:

portrait of A.I. Solzhenitsyn, an exhibition of his works; photograph of Matryona Vasilyevna Zakharova;

dictionary of literary terms (A.B. Esina),

explanatory dictionaries S.I. Ozhegov, V.I. Dahl.

Internet resources

A type lesson: combined.

Lesson form: classroom-lesson, lesson-reflection.

A place holding lesson: computer class.

Preliminary preparation of students:

2. Topics for individual messages:

a) "The life and work of a writer"

c) “The history of writing the story“ Matrenin's yard ”(1959)

Board decoration:portrait of A.I.Solzhenitsyn, recording of the theme, epigraphs.

Epigraphs for the lesson

1. Conscience is a mysterious property of the human soul that prevents it from becoming cattle. (F. Iskander.)

2. Those people always have good faces, who are in harmony with their consciences. (A.I.Solzhenitsyn)

3. Solzhenitsyn, more than any other writer, answers the question of who we are today, through the question: what is happening to us. (S. Zalygin)

4. Solzhenitsyn is a hard-to-reach example of the fact that a writer is responsible before today, as before eternity. (Vladimir Sokolov)

5.Under my soles, all my life is the land of the Fatherland, only its pain I hear, only I write about it. (A.I.Solzhenitsyn)

During the classes

1. Organizational moment. The purpose of the lesson: to reveal the main idea and philosophical meaning of the story.

Read the lesson epigraphs and write down the one you like best in your notebook.

2. Introduction by the teacher

The works of many writers and poets of the twentieth century are imbued with pain about Russia, which has gone through many “historical turning points”. The interrelation of social and moral problems, and in particular the influence of social conditions on the development of national consciousness and character, can be traced in the works of A. Blok, A. Kuprin, M. Tsvetaeva, A. Akhmatova, F. Shukshin, V. Astafiev, V. Rasputin.

The truth about the life of Russia and its people, the truth about the life of the Russian countryside breaks through inexorably to the hearts of readers in the works of A.I. Solzhenitsyn. The fate of the author himself is the “book of life” of his country, compatriots.

Researchers believe that modern "village prose" begins with the story of AISolzhenitsyn "Matrenin's yard".

For many years our country lived under a totalitarian regime. Totalitarianism is a state system that exercises absolute control over all areas of social life. The Stalinist and Hitlerite regimes are the prototypes of this system. (Political science. Encyclopedic dictionary. Publishing house "Big-N")

And people perceived this as a common phenomenon, since they were taught to exist in a command-administrative system with early childhood... And only in recent decades has it become clear that dark spots in the history of our people cannot be hidden. The name of Alexander Isaevich Solzhenitsyn, a writer, publicist, citizen, laureate of the Nobel Prize in literature, returned from literary oblivion in the recent past, is on the lips of all Russians, his works are read and re-read, filmed, discussed in the classroom. History cannot be rewritten. And you need to know her. And the writer A.I. Solzhenitsyn.

- Today in our lesson, a lesson-reflection, we will talk not only about the work of Alexander Solzhenitsyn, but also about Russia, about the Russian people, about the Russian people. We will talk about the meaning of human life, about the meaning of our life with you.

Question: "How to live on earth?" sooner or later rises in front of every person. Do I need to think about "how to live on earth?" Isn't it all the same - who lives how?

We will try to find one of the answers to the question “how to live on earth?” By Alexander Solzhenitsyn, because a real writer thinks about life, understands life and people deeper.

3. A short message about the writer and his work, prepared by the student (presentation)

The life and work of the writer

The future writer was born in Kislovodsk on December 11, 1918. He spent his childhood in Rostov-on-Don. There he graduated from school, in 1936 he entered the Physics and Mathematics Faculty of Rostov University. In parallel with his studies at the university, Solzhenitsyn entered the correspondence department of the Moscow Institute of History, Philosophy and Literature, successfully completing it in 1941.

On October 8, 1941 he was mobilized and during the war years passed from Orel to East Prussia, receiving the rank of captain. In 1945, three months before the victory, he was arrested by military counterintelligence for making free statements in private correspondence with V.I. Lenin and I.V. Stalin. Sentenced under Article 58 to eight years in the camps. The release of the writer from the camp and the beginning of life in the "eternal exile settlement" coincide with the death of Stalin in 1953. In 1956 Solzhenitsyn was rehabilitated. From 1957 to 1964 he lives in Ryazan and works as a school teacher.

In 1962 the story “One Day of Ivan Denisovich” was published in the magazine “Novy Mir”.

In 1963, the stories "Matrenin's Dvor", "An Incident at the Kochetovka Station" and "For the Good of Business" were published. In 1968, Cancer Ward and In the First Circle were published, which brought the writer worldwide fame (in 1968-1988, his works were published only in the West). In 1970, the writer was awarded the Nobel Prize in Literature for “the ethical strength with which he follows the traditions of Russian literature. At the same time, a propaganda campaign against Solzhenitsyn was launched in the USSR. In 1974, in connection with the publication in Paris of the first volume of The Gulag Archipelago, Solzhenitsyn was arrested, imprisoned in the Lefortovo prison, stripped of his Soviet citizenship and forcibly exiled to the West.

In exile, the writer lived in Frankfurt am Main, Zurich, then the USA. In the 1970s-1990s, works were published that did not see the light of day in their homeland ("Letter to the Leaders of the Soviet Union", "Prussian Nights", "Butting a Calf with an Oak"), the epic "The Red Wheel", "The Gulag Archipelago", collections of prose and journalism.

Changes in the social and political situation in the USSR during the era of perestroika led to the cancellation in 1989. the decision to expel Solzhenitsyn from the Writers' Union. In 1994 he returned to his homeland, where he continued his active creative and social activities.

Teacher's word:

The song of A. Morozov and A. Perechnoi “Raspberry ringing” sounds. Introductory speech of the teacher on the background of music

Alexander Isaevich Solzhenitsyn's literary debut took place in the early 60s, when Novy Mir published the story “One Day in the Life of Ivan Denisovich” (1962, No. 11), the stories “An Accident at the Krechetovka Station”, “Matryonin Dvor” (1963, No. 1). The unusualness of Solzhenitsyn's literary fate is that he made his debut at a respectable age - in 1962 he was 44 years old - and immediately declared himself as a mature, independent master. “I have not read anything like it. Nice, clean, great talent. Not a drop of falsehood ... ”This is the very first impression of AT Tvardovsky.

Solzhenitsyn's entry into literature was perceived as a “literary miracle” that evoked a strong emotional response from many readers.

A writer is always judged by his the best works... Among the stories of Solzhenitsyn, published in the 60s, “Matryonin's Dvor” was always put in first place. He was called a "brilliant", "truly brilliant" work. “The story is talented,” “the story is true,” the criticism noted. His story about the fate of a simple peasant woman is full of deep sympathy, compassion, humanity. Each episode "hurts the soul in its own way, hurts in its own way, delights in its own way"

4 story writing history

Autobiographical basis. (Individual task)

The story "Matrenin's Dvor" was written in 1959 and published in 1964. This is Solzhenitsyn's story about the situation in which he found himself after returning from the camp. He “wanted to get lost in the interior of Russia”, to find “a quiet corner of Russia, far from the railways”. After rehabilitation in 1957, Solzhenitsyn lived in the village of Maltsevo, Kurlovsky District, Vladimir Region, with a peasant woman, Matryona Vasilyevna Zakharova.

The former prisoner could only be hired for hard work, he also wanted to teach.

Initially, the author titled his work "A village is not worth a righteous man." It is known that in 1963, in order to avoid friction with the censorship, the publisher A.T. Tvardovsky changed the name - the idea of \u200b\u200brighteousness referred to Christianity and was in no way welcomed in the early 60s of the twentieth century.

The story is a kind of stage in the comprehension by the writer of the phenomenon of “common man”, the bearer of mass consciousness. The narrator, a former convict who became a school teacher, is imbued with the difficult fate of his landlady. She appears as a model of gentleness and modesty, and this despite the fact that her whole life is tragic.

Teacher's word.

The story "Matrenin's yard" is one of most interesting works Solzhenitsyn. How to interpret the image of the main character, a simple rural toiler Matryona? On the one hand, she can be viewed as a victim of the power and greed of people, on the other hand, she cannot be called pathetic and unhappy. This woman went through severe trials, but she retained in her soul the Christian fire of love for people, remained faithful to the biblical laws of morality, saved her conscience unblemished. So who is she, Matryona - a victim or a saint? We will try to answer this question. Through the tragic event - the death of the heroine - the author comes to a deep understanding of her personality. Tragic fate Matryona and will be devoted to the main part of our work.

- The path of a writer concerned about the truth, which Solzhenitsyn chose, required not only fearlessness - it was also the most difficult creative path.

The story “Matrenin's Dvor”, which, as it were, continues Leskov's stories about the Russian righteous, has a great destiny.

After the message in the students' notebooks, the following entry appears:

1.Dignified (Respecting yourself, respect others)

2. Having an increased sense of responsibility for what is happening around.

3. Who knows how to work spiritually not for the sake of money alone.

4. With a clear understanding of good and evil, one who resists evil.

5. Not indifferent to someone else's misfortune and suffering.

6. Reflecting on his own and someone else's life, anxiously looking for answers to "painful" questions.

- Let's find in dictionaries the lexical meaning of words: conscience, greed, righteous man, meaning of life.

Conscience- the concept of moral consciousness, inner conviction in understanding what is good and evil, moral responsibility for one's public behavior.

Teacher: Does the definition of conscience coincide with the statement of F. Iskander given in the epigraph to the lesson?

Selfishness - a negative moral quality that characterizes the behavior and motives of a person who considers and directs all his actions and relationships with others from the point of view of personal material benefit.

Righteous - a person who does not sin in anything against the rules of morality. (Dictionary of the Russian language ”S. I. Ozhegov 1987)

Meaning life - moral and worldview ideas, through which a person correlates himself and his actions with the highest values

Teacher

- Solzhenitsyn's keen-sighted, attentive gaze, who, in the most unfavorable circumstances, is able to notice precious glimpses of kindness, selflessness, and self-sacrifice in the soul of a Russian person, helps to find peace of mind, trust in oneself and one's neighbor. Such is the heroine of the story, Matrena Vasilievna Grigorieva.

6. Working with the text of the work (analysis of the prologue and 1 chapter)

1 part - acquaintance with Matryona Vasilyevna Grigorieva.

Part 2 - Matryona's story about herself, about her past, memories of youth, of love.

Part 3 - death, after death.

We learn about Matryona Vasilyevna from the story of the hero - the narrator, the only person who understood and accepted Matryona. The narrator is close to the author, but not equal to him.

- What do we learn about him from the prologue?

- Remember the circumstances under which the first acquaintance of readers with Matryona takes place?

(Matryona is not one of the “applicants” who can let a guest into her house; the thought of going to Matryona comes to the woman who is leading Ignatich around the village, last of all: “Well, maybe we’ll go to Matryona… But it’s not like that a dressing room, she lives in a run-down ... "Not like everyone else's, and Matryona's house — her entire life is also, as it were, marked with the seal of" strangeness. "

- Does Matryona want to get such a “profitable” guest?

Confirm your answer with a quote from the text.

Yes, for the inhabitants of the village she is a useless hostess who does not have the opportunity to well receive a guest in her neglected house, the hero-narrator suddenly feels that this life is internally close to him -and remains to live with Matryona.

- How is a typical day at Matryona's?

- What is the story of Matryona's “kolotny zhytenka” that the author-narrator told us?

(She had to sip a lot of grief and injustice in her lifetime: broken love, the death of six children, the loss of her husband in the war, hellish, not every peasant's feasible work in the village, a serious illness-illness, a bitter resentment against the collective farm, which squeezed all her strength out of her , and then wrote off as unnecessary, leaving without a pension and support.)

- Was Matryona angry at this world, so cruel to her?

Support your answer with examples from the text.

(But - an amazing thing! - Matryona was not angry with this world, she retained a good mood, a feeling of joy and pity for others, as before a radiant smile enlightens her face.)

- What was her sure way to regain her good mood?

“I noticed that she had a sure way to regain her good mood - work. "

- How does Matryona feel about work?

Matryona's attitude to work is not like everyone else: for her, this concept is synonymous with joy, rest, medicine for all ailments.

- How do people around her use her work?

She unselfishly helps her neighbors, sincerely admiring the size of someone else's potatoes.

“Matryona was angry with someone invisible, ”but she did not hold any grudge against the collective farm. Moreover, according to the first decree, she went to help the collective farm, without receiving, as before, anything for the work.

Everyone is so confident in her consent, so accustomed to using her work that they do not ask to come, but simply state the fact: “Comrade Grigorieva! It will be necessary to help the collective farm! I'll have to go to take out the manure tomorrow! And take your pitchfork! ”,“ Tomorrow, Matryona, you’ll come to help me. We will dig up the potatoes. ”

Work was never a burden for her, “Matryona never spared neither work nor her good”. And everyone around Matrenin shamelessly used disinterestedness.

- And what is selflessness?

Selfless - alien to selfish interests. Self-interest is a benefit, material benefit.

- How do the people around her relate to Matryona?

Relatives almost did not appear in her house, fearing, apparently, that Matryona would ask them for help. All in unison condemned Matryona that she was funny and stupid, working for others for free. The sister-in-law, who recognized Matryona's simplicity and cordiality, spoke of this "with contemptuous regret." Everyone mercilessly used Matryona's kindness and innocence - and amicably condemned her for this.

- Were there moments of joy in Matryona's life?

– What does Solzhenitsyn represent in part 1 of the story?

– Here one can hear not only the condemning authority, but also the sorrowful, compassionate voice of the writer. (Referring to the epigraph) I hear pain.

– If in the first part of the story the whole story about Matryona is given through the perception of the narrator, then in the second - the heroine herself talks about herself, about her past, recalls youth, love. This part is very closely related to the final, third.

Conclusion: Matryona Vasilievna, besides her kindness and conscience, did not accumulate other riches. She is used to living according to the laws of humanity, respect and honesty.

7. Analysis of Chapter 2

- Read the beginning of Chapter 2 and answer the question: what kind of relationship developed between Matryona and the narrator?

(The narrator and Matryona live in the present, do not disturb each other's past, do not ask about it.)

— Find and read the description of Thaddeus' appearance?

– Why are they so different - Thaddeus and Matryona?

There is no explicit antithesis in the story, but we notice how in the trials of life, the true human essence of each of the heroes manifests itself in different ways.

- What destroys this silence, the usual structure of their relationship?

- What does the author focus on? What “speaking” epithet characterizes this hero?

(Solzhenitsyn masterly describes the character's appearance with a single adjective "black" - he used it 6 times in a row! And each time it is perceived as a new exquisite epithet.)

Conclusion: The arrival of Thaddeus destroys this silence, familiarity, stability of the present, the past suddenly reminds of itself.

Hot, unforgotten, it turns out that it did not disappear, it just lurked before the deadline. And the time has come. The past unexpectedly illuminated Matryona's whole life with a new, tragic light. Before us appears another, not yet familiar to us Matryona. She seems to be changing even purely outwardly: “I leaned back - and for the first time I saw Matryona in a completely new way ...” It was on this evening that Matryona fully reveals herself to Ignatiich.

8. Staging the episode "Story of the Past"

Talking about her past, Matryona, as it were, relives these events.

“So that evening Matryona opened up to me in full. And as it happens, the connection and the meaning of her life, barely becoming visible to me, - in the same days, began to move ”.

- What changed Matryona's usual lifestyle?

- Why is it difficult for Matryona to decide to give her bequeathed upper room to her pupil during her lifetime?

- Why doesn't she “sleep two nights” thinking about the room? Does she feel sorry for the room? Confirm your answer with a quote from the text.

Matryona does not feel sorry for the room itself; Breaking down the house is perceived by her as breaking up her whole life.

- Why does the reader believe her?

- Why does he feel that events will really end tragically?

(Remember the mysterious beginning of the story - about trains slowing down for some unknown reason at one of the railway crossings; Matryona's fear of the train; the loss of holy water (a bad omen!) On the Epiphany; the disappearance of the bent-legged cat.)

- Why Matryona rushes after the sleigh?

- What did our friend Masha tell us about the last minutes of Matryona's life, about the tragedy that happened at the move?

Teacher

- So Matryona is gone. “A loved one was killed,” the hero-narrator does not hide his grief.

- Let's follow the behavior of the people gathered at Matryona's funeral.

- Which of them sincerely experiences Matryona's death, the bitterness of her loss?

Conclusion: There are very few people who really sincerely experience Matryona's death - a close friend, “the second” Matryona and Kira's pupil.

All the rest only depict grief, behind the text of their lamentations and laments, one can clearly feel the desire to get the most profitable part of the inheritance. Thaddeus does not come to the funeral at all - he is busy saving the room. And it turned out that Matryona was leaving life, never understood by anyone, not humanly mourned by anyone.

Teacher

- The author admits that he, who became related to Matryona, does not pursue any selfish interests, nevertheless, he did not fully understand her. And only death revealed before him the majestic and tragic image of Matryona.

He bows his head to a man of great disinterested soul, but absolutely unrequited, defenseless, crushed by the entire dominant system. With the departure of Matryona, something valuable and important passes away ...

9. Expressive reading of the ending of the story

- How do you guys understand these words? Do you agree with them?

- What is the meaning of the word "righteous"?

Righteous Is a person with a clear conscience and soul. (V. Dal “Explanatory Dictionary of the Living Great Russian Language”.)

Righteous - living righteously; walking in everything according to the law of God, sinless. (S. Ozhegov "Explanatory Dictionary of the Russian Language".)

Righteous

For believers: a person who lives a righteous life has no sins.

A person who does not sin against morality in anything.

Teacher

Solzhenitsyn helped for us to see a great soul in an ordinary Russian woman, to see a righteous woman.

- Try, guys, to draw a verbal portrait of Matryona?

Nevertheless, by the end of the story, the reader imagines the appearance of the heroine.

Many times Aleksandr Isaevich tried to photograph Matryona, relaxed, smiling, but nothing worked. “Seeing the cold gaze of the lens on herself, Matryona took on an expression that was either taut or extremely severe. Once I captured her smiling at something, looking out the window at the street. "

This photograph has been preserved. Looking at her, you experience some kind of disturbing sense of recognition. This simple, kind, Russian face, familiar, it seems, to the last line. This is exactly what Matryona from the story could have been, with an awkward, as if inept, smile, wise, calm eyes, with a kind of surprising naturalness, authenticity that lights up on her face - or face? - the light coming from somewhere from the depths, from the soul.

“Those people always have good faces, who are in harmony with their consciences. "

You can't say better than Solzhenitsyn. And this, probably, is the main mystery of her face - in it Conscience.

Matryona, the only one in the village, lives in her own world: she arranges her life with work, honesty, kindness and patience, preserving their soul and inner freedom.

In a popular way, wise, judicious, able to value goodness and beauty, Matryona managed to resist evil and violence, preserving her “court”.

- What do you think, guys, is the meaning of the title of the story "Matryona's yard"?

Conclusion: Matryona's yard is Matryona's world - the special world of the righteous. The world of spirituality, kindness, mercy, about which F.M. Dostoevsky and L.N. Tolstoy.

- Does this world collapse with the death of Matryona?

- Who will be able to protect “Matrenin Dvor”?

(This question is difficult, it once again brings us back to rethinking our conversation about the meaning of life.)

- What do you guys think, are such righteous people needed in our life?

- Is righteousness possible in our life and do you know people who can be called righteous?

Teacher's word

- Now, when mutual hatred, anger, alienation have reached appalling proportions, the very idea that such people are possible in our turbulent time will seem absurd to some.

Nevertheless, it is so. And I will never agree with the assertion that Russian people have morally degenerated in recent decades and have completely lost their once inherent spiritual originality.

I disagree, first of all, because I am convinced that no most terrible upheavals can completely destroy the spirituality of the people in such a short historical period, disfigure, distort - yes, but not destroy.

And besides, if this were so, then would it be preserved in our literature weird people, blessed, righteous, not crushed, not broken by either the system or the ideology?

Conclusion: The life and fate of each of them are real life lessons for us - lessons of goodness, conscience and humanity.

Let's listen to a wonderful poem by Bulat Okudzhava (read by a student.)

In our life, beautiful and strange,
and short as the stroke of a pen,
to think about the smoking fresh wound, really, it's time.
Think and take a closer look
reflect, while alive,
what is there in the twilight of the heart,
in his blackest pantry.
Let them say that your deeds are bad
but it's time to learn, it's time
do not beg for pathetic crumbs
mercy, truth, kindness.
But before the face of a harsh era,
which is also right in its own way,
do not squeeze out the pitiful crumbs,
but create
roll up your sleeves.

Teacher

- Indeed, goodness requires hourly, daily patient labor of the soul, goodness.

Matryona, the heroine of Solzhenitsyn, does not pursue any personal goals, does not expect any rewards or gratitude, but does good out of her inner need, because she cannot do otherwise. She kind of radiates the pure light of good.

Kindness is created by man in man and man in himself.

And do you know what thought I came to? Rather, I saw this thought in my own experience, in the fates of other people: good is a special, not yet studied type of energy that does not disappear from the world, but accumulates ...

Every good deed, word, desire is immortal ...

Living a life of righteousness is both simple and difficult.

The song "We do not live long" performed by A. Kalyanov sounds.

10. Summing up the students' reflections

- How do you understand the meaning of the original and final titles of the story?

(“There is no village without a righteous man” - here the main word is “righteous”, which allows Solzhenitsyn to shift the emphasis towards moral, inner qualities of a person, and lead the reader to think about eternal Christian values.)

Village-a symbol of moral life.

Matryona -(lat.) - mother. The heroine carries a saving principle in herself. She is not a money-grubber, not an accumulator.

Let's open the New Testament. “Do not lay up for yourselves treasures on earth, where moths and rust destroy, and where thieves break in and steal. … For where your treasure is, there your heart will also be ”(Matthew 6: 19-21).

Matryona dies - the world of spirituality, kindness, mercy is crumbling. And there is no one to protect the courtyard, no one even thinks that with Matryona's departure something valuable and important, not amenable to division and primitive everyday assessment, is leaving this life.

Conclusion: Of course, you all want a different fate. Dreams may or may not come true, happiness may not come true, success may come and not come, but a person must go his own way, no matter how successful or unsuccessful it may be, retaining courage, conscience, and humanity, and nobility, do not kill that high that is inherent in it by nature itself. It is precisely the striving for the people's truth that Solzhenitsyn's prose is strong.

11. Reflection by the syncwine method

Guys, remember what we did in the lesson and write it down in sequence

12. Lesson summary

Let's return to S. Zalygin's statement and answer the question: "Who are we, and what is happening to us?"

(If Russia rests only on selfless old women, what will happen to her next? Hence the absurd and tragic end of the story. Thaddeus did not want to wait for Matryona's death and decided to take the inheritance for the young during her lifetime. Thus, he unwittingly provoked her death. On such as Matryona, the whole village and the entire Russian land still rests.)

13. Homework:

1. Answer the question in writing:

“What made me think about the story of A. I. Solzhenitsyn "Matrenin's yard"?

2.Composition on one of the topics (at the choice of students):

1. The image of the righteous man in the story of AI Solzhenitsyn "Matrenin's yard".
2. Moral lessons of Solzhenitsyn.
3. What is the tragedy of the life of the Russian peasant woman Matryona Vasilievna Grigorieva?

Literature:

1.Arkhipov D.N. and other Notes of lessons for the teacher of literature. 11th grade. M .: Vlados, 2003.

2. Vasilenko E. Soul and destiny of a person in the story “Matryonin's yard” // Literature. 2003. No. 23.

3. Volkov S. Is the village worthless without a righteous man // Literature. 1996. No. 21.

4.Gordienko T.V. Features of the language and style of A.I. Solzhenitsyn's "Matryonin Dvor" // Russian literature. 1997. No. 3.

5. Dunaev M. M. Faith in the crucible of doubt. Orthodoxy and Russian literature of the 17th 55th-20th centuries. M., 2002.S. 916-917.

6. Zhigalova M.P. Russian literature of the XX century in high school. Minsk, 2003.

7.Lanin B.A. Prose of the Russian emigration (third wave). - M .: New school, 1997.

8. Eremina T.Ya. Literature workshops. SPB .: “Parity”, 2004. Maltsev Yu.I. A. Bunin. - Frankfurt am Main - Moscow: Seeding. - 1994.

9.Reshetovskaya N.A. Alexander Solzhenitsyn and reading Russia. M. 1990.

10. Solzhenitsyn A.I. Small collection op. In 7 volumes. M. 1991.

11.Niva Georges. Solzhenitsyn. M., 1992.

12. Chalmaev V. Alexander Solzhenitsyn. Life and Work), Moscow, 1994.

13. Magazine "Literature at school" No. 11, 2004, p. 26 "Righteous ..."

14. Karpov I.P., Starygina N.N. Open lesson in literature. Russian literature of the XX century. S. 361-383.

Municipal educational institution "Zonal secondary school" Ignatieva E.K. Page15

KOU KSHI VO "Borisoglebsk Cadet Corps"
Dialogue technologies for teaching literature

Preparedteacher of Russian language

and literature Lutsenko E.V.

Borisoglebsk, 2013

1. Introduction

2.Elements of dialogue technology, functions, principles

3.The structure of the dialogue lesson

4. Literature lesson on the topic "Moral lessons of the work of A. Solzhenitsyn" Matrenin's yard "

Conclusion

Bibliography

Introduction

Goal: to identify the features of the organization and use of educational dialogue in literature lessons in order to enhance the educational and cognitive activity of schoolchildren.

Tasks: 1) consider the functions of dialogue technology, elements, principles;

2) consider the methods of pedagogical activity when organizing a dialogue.

Our modern society and the changes taking place in it necessitate the modernization of school education in the direction of the development of the student's personality, the disclosure of his inner potential, the formation of an active life position.

The most important pedagogical task is the teacher's appeal to the student as a subject learning activitiesas a person striving for self-determination and self-realization. This task determines the priority, strategy and main directions of developing teaching methods that help students not only navigate in a complex world, but also master the methods of independent extraction of new knowledge.

As a consequence, various experiments are being deployed in schools to test innovative teaching models. An important result of these changes in the understanding of the educational process is the use of dialogue in pedagogical activity.

Dialogue permeates the entire learning process, quantitative and qualitative changes in the creative component of student activities are inextricably linked with it. The student's personality orientation appears in the educational dialogue, and this, in turn, requires a change in the methods of dialogical interaction, the didactic development of the "student-teacher" situation, in which the educational dialogue turns from a method of transferring educational information into a method of its independent acquisition, with the help of which the student would enhance their cognitive abilities and creativity. In this regard, a problem arises: how to organize and use the educational dialogue in literature lessons so that it intensifies the educational and cognitive activity of schoolchildren.

Dialogue in learning, or educational dialogue, is a kind of communication. This is interaction between people in a learning situation, carried out in the form of speech, during which information exchange between partners takes place and relations between them are regulated. Psychologist and philosopher M.M. Bakhtin asserted: "Life is dialogical by its nature ... to live means ... to question, listen, respond, agree ...". According to M.M. Bakhtin, truth is not born and is not in the head of an individual person, it is born between people who jointly discover truth, in the process of their dialogical communication. The specificity of the educational dialogue is determined by the goals of its participants, the conditions and circumstances of their interaction.

The teacher's speech in the educational dialogue is a means of achieving the indicated teaching and educational goals. It is implemented in a number of replicas, the content of which, depending on the specific goal of a given fragment of training, can be the message of information, setting tasks, making demands, diagnosing students 'understanding of the problem, monitoring the progress of its solution, identifying gaps in knowledge and filling them in, correcting students' activities, helping them, assessing the results achieved, etc. In this case, if necessary, each remark can contain an educational impulse and have a kind of psychotherapeutic effect on the student's personality: to maintain his faith in his strength, help to keep the level of self-esteem in a certain habitual limit, to eliminate, if necessity, negative tendencies in the organization of interpersonal relations in a team and undesirable manifestations in the behavior of individual students, etc.
Elements of dialogue technology

Setting goals and their maximum clarification;

Strict orientation of the entire course of interaction towards specified goals;

Orientation of the course of the dialogue towards guaranteed achievement of results;

Assessment of current results, correction of training aimed at achieving the set goals;

Final evaluation of the results.
Pedagogical dialogue technology in the formation of new concepts, is designed to perform the following function:

Cognitive,

Creative,

Reflective.

Principles pedagogical dialogue technology

Problems and optimality,

Gradual circulation of information,

The openness and incompleteness of the dialogue,

Decentration and decentralization,

Parallel interaction.

The structure of the dialogue lesson

1. Entering the dialogue. The stage of the teacher's self-presentation and presentation of his understanding of this lesson, educational topic, educational task in the form of his own "text", asking for the reciprocal position of the students.

2. Providing opportunities for students to create a "response text".

3. Presentation by students of their own position in the lesson, their attitude to the upcoming lesson, the topic and their participation in solving the problem of the lesson.

4. Coordination of the positions of the teacher and the student in relation to this lesson, in the choice of its content and form.

5. Acquaintance with the educational material and its "translation" by the participants of the educational process into their subjective language. Presenting different perceptions and interpretations teaching material

6. The process of agreeing opinions, judgments and assessments, the search for ways to adequately understand the educational material as a "culture of the text."

7. Presentation by the teacher of the task of a new, more complex, level of solving an educational task associated with understanding the material studied in the lesson.

8. Reflection of teachers and students of their attitude to their own activities in the lesson, analysis of the nature of co-authorship in the lesson.
In order for the training dialogue to take place, you must first prepare its participants. First, an emotional and psychological adjustment is required. The teacher must explain the specifics of this form of work, remove behavioral barriers, etc. Secondly, it is necessary to discuss organizational issues (the rules of the dialogic lesson, the time and sequence of presentations, etc.). Thirdly, it is important to conduct subject (content) preparation so that students have academic knowledge, have material for discussion.

When conducting such a lesson, certain difficulties may arise. The greatest difficulties are usually associated with entering the dialogue. A necessary element of the structure of the lesson is a preliminary explanation of the question, problem, situation. The introductory part should be built in such a way as to update the information available to the audience, introduce the necessary new information, and arouse interest in the subject.

When entering a dialogue, several techniques are used. For example, a preliminary discussion of the issue in small groups. Sometimes it is more expedient to initiate a student's presentation to the class with a report (message) revealing the essence of the problem. The teacher can use a short pre-survey.

The main part of the educational dialogue is key in solving the assigned tasks (discussing problems, questions, situations). The teacher needs to know that the exchange of ideas, opinions requires constant tension and attention. Dialogue rarely proceeds smoothly, without emotional outbursts or recessions. He reaches the highest tension in critical (culminating) moments, moments of insight, revelation. It is important to be able to recognize them by the shine in the eyes of children. And we must try not to let it go out in the “gap” of different logics and ways of understanding.

The organizer should keep in mind both productive and unproductive techniques for guiding the discussion. The generation of ideas increases when the teacher avoids psychological and pedagogical mistakes:

Provides enough time to concentrate and process the answers;

Avoids incorrect formulations, questions containing ambiguity, uncertainty;

Does not ignore any student and does not ignore erroneous answers;

Promptly helps in formulating a statement (generalizes facts, expands the context, changes the direction of thinking, asks leading questions, clarifies remarks, etc.);

Resolves emerging interpersonal disagreements, removes friction, encourages deepening of thought, correlating the created dialogue with a virtual standard.

The main means of retaining attention and developing a dialogue are questions, which have the right to be asked not only by the organizer, but also by other participants in the discussion. However, it is the presenter who is able to create an interactive situation, evoke a response. Also, the teacher can use such methods of enhancing the mental activity of schoolchildren, such as: a) summary of what was said on the main topic of discussion; b) panoramic overview of the presented data, factual information; c) summarizing what has already been discussed and identifying issues for further consideration; d) repetition, transposition of complex statements; e) analysis of the discussion of the material. Brief fixation of support points on the blackboard for children with developed visual memory and the recording of support circuits in notebooks for students with leading motor memory are of great help.

The dialogue cannot be simply broken off with a call for a break. The conclusion of the discussion should be associated with summing up meaningful results, generalizing what has been said. Conclusions are recorded both in the course and at the end of the conversation. It is desirable that they be short but succinct, covering the entire spectrum of ideas and opinions. For the final reflection, you can use the following questions.

Have we answered the question posed at the beginning of the dialogue?

Where did we fail and why?

Have we deviated from the topic?

Did everyone participate in the discussion?

Were there any facts of violation of order during the dialogue? By whom and when?

In a system of discussion lessons, the conclusions of the previous lesson can be a starting point for moving on to the next topic. Then a separate lesson becomes an integral part of the pedagogical activity of the dialogical type.

Literature lesson on the topic "Moral lessons of the work of A.I.Solzhenitsyn" Matrenin's yard "

Purpose: Teaching children complex analysis artwork on the example of the story of AI Solzhenitsyn "Matrenin's yard".

Evoke an emotional response to the work, show its journalism, appeal to the reader by designing an educational dialogue in the lesson.

To reveal in the story the eternal values \u200b\u200bof Russian spiritual culture: righteousness, humanity, humility.

Vocabulary work: condo, home, righteous, help.
Lesson materials:the story of AI Solzhenitsyn "Matrenin's yard", explanatory dictionary of S. Ozhegov.
Epigraph:

Those people have good faces

who lives in harmony with conscience.

A.I. Solzhenitsyn
During the classes

Teacher's introduction

“Solzhenitsyn was the criterion of our life, he was our Homer. The entire biography of Alexander Isaevich speaks of his extraordinary courage. Having gone through the camps and terrible trials, he did not lose hope and faith in a better life for Russia. Until the end, he retained his clarity of mind and, despite a serious illness, until the last minute continued to think, compose and write about "how best to equip Russia," - the famous director Yuri Lyubimov said about Solzhenitsyn.
In the last lesson, we got acquainted with the biography of Alexander Isayevich Solzhenitsyn, with the difficulties and trials that befell him. Almost all of his works are a reflection of his own life. The story "Matrenin's Dvor", written in 1959, was no exception. After rehabilitation in 1957, Solzhenitsyn worked for some time as a physics teacher in the Vladimir region, lived in the village of Miltsevo with a peasant woman Matryona Vasilyevna Zakharova. But the story "Matryona's Dvor" goes beyond ordinary memories. In it, the author touches upon serious moral issues... What lessons can we learn from this work, today we have to figure it out (recording the topic of the lesson; everything discussed in the lesson is recorded on the board in the form of a diagram)

Introductory conversation

What is the theme of the story? (the life of the Russian peasant woman Matryona Vasilievna)

Let's analyze her image. In the last lesson, you were tasked with examining this character in detail. Let's see what you get.

Working with text (dialogue)

To get to know a person better, you need to turn to the objects that surround him. Therefore, to begin with, consider the house and yard of Matryona.

Describe the heroine's home

Did the narrator annoy the mice, cockroaches, Matryona's bad cooking? Why? (no, because they have life, no lies)

How do you feel when you read this passage? (all living things - ficuses (replaced people) - scared, they stand in a crowd ...)

What means of expression does the author use when describing Matryona's hut? (impersonation - about ficuses)

Why did the narrator stop here? (I was looking for a perfect Russia)

What is "condo"? (according to Ozhegov - condovaya-primordial, keeping the old customs, foundations)

Why did Matryona's hut appear to the narrator exactly like that? What did he find here? (silence, peace, warmth)

Exactly what the storyteller lacked long years... What is "home"? What, first of all, is the concept of a house associated with? (housing, family, loved ones)

What was Matryona's home? (her life)

What is taken out of the hut first of all after Matryona's death? (ficus - non-living became a hut)

- Let's make a conclusion: How does Matryona's house appear to us? (alive, warm, warming the soul)

And what was Matryona herself like? Let's talk about her life.

Describe Matryona's face. What were her eyes like? (pale blue, look innocent, radiant smile)

What image does it look like? (the faces of the saints on the icon)

What was the job for her? (the meaning of life, in her she saw reassurance, this is a means to restore a good mood)

Vera? (the pagan is superstition, the narrator did not see her praying or being baptized, but there was a holy corner in the hut: Nicholas the Pleasant means faith is genuine, then genuine, because she did not show off, she did everything with God)

Did she keep the Christian commandments? (they are, first of all, in her actions, thoughts)

-Let's make a conclusion: What words will be key in describing Matryona? (appearance is a saint, work is the meaning of life, true faith)

What do we know about the past of our heroine? Her love life?

Kira's upbringing?

What did the first love mean to her (at the recollection, the cheeks turned pink, as if they were younger)

Matryona had to experience a lot in her life. Was she embittered? Why? (she forgave everyone)

- Let's conclude:Has the past changed Matryona? Did she blame anyone for her misfortunes? (the past could not change Matryona, embitter her, she did not blame anyone for her misfortunes)

The story ends tragically. Consider the events surrounding her death.

What portents of this tragedy are we talking about in the work? (fear of trains, was left without holy water this year, the cat was gone)

What was the room like when it was taken apart? (on a living being - verbs: disassembled by ribs, screeched, crackled)

How does nature react to Matryona's death? (blizzard, suddenly thaw, streams, and the mice went mad)

Tell us about Matryona's funeral. Was everyone sincere about this? (immediately after Matryona's death, her friend Masha asks for her things, crying as if ordered is not sincere; crying is like a dialogue between relatives - they justify themselves; Matryona is not needed; Thaddeus thought only of himself - the room)

How was the funeral? Did they resemble the remembrance of Matryona's soul? (no, everything is according to plan - observance of the rite: after the jelly - "Eternal memory", no sincere feelings)

What did the sisters do? (they took everything, blamed Matryona for their own death)

Think of Thaddeus' threat when he returned from Hungarian captivity. Can we say that his threat came true?

How can you call Matryona's death? (by checking people)

- Make a conclusion: Did Matryona's death change the attitude of other people towards her? Why?

So Matryona dies. But the narrator says that after her death, she revealed herself to him even more, thanks to her neighbors and relatives. Why? (Efim did not love her, cheated on her; she is unscrupulous, stupid (she worked for free), trusting; did not want to make a profit)

Why did they talk about her like that, because she helped them all her life? (this is an insult because there is no one to plow the vegetable garden now)

What conclusion did the narrator make for himself? (Matryona did not need any household, no outfits, because only freaks and villains adorn themselves)

What did Matryona possess that everyone else did not have? (inner beauty)

Let's turn to the words of the epigraph: Those people always have good faces, who live in harmony with their conscience. What did the author mean when he called Matryona's face good? (it has an inner light, it is warm)

Let's read last words story. What does the author call Matryona? (“We all lived next to her and did not understand that she was the same righteous person, without whom, according to the proverb, the village does not stand. Neither the city. Not all our land”)

Who is called a righteous man? (1. For believers: a person who lives a righteous life has no sins (about Matryona - fewer sins than a cat, she strangled mice); 2. A person who does not sin in anything against morality, morality)

Was Matryona like that?

Why did it remain not understood by people? (everyone thought only of themselves, but caring for their neighbor did not interest them)

What would become of the earth if there were no people like Matryona? (the earth would die)

Summarizing

What moral lessons can we learn from the story of Matryona? (1. A person must walk the path destined by fate, preserving in himself all the highest that is inherent in him by nature. 2. By her way of life, Matryona proved that anyone who exists in this world can be honest and righteous if he lives righteous idea and strong in spirit. 3. Do not think only about your own happiness, you need to help other people.)

Here I have a question that we have already discussed, but we have not come to a consensus: should a person who helps another person expect help from him in return? (no)

Why? (help should be disinterested, not demanding anything in return, then it will be real)

Ozhegov gives such an explanation for the word "help" - helping someone in something, participating in something that brings relief. Is it the only relief that the one who was helped will receive? And what kind of relief will the one who helped get?

Does the person who was helped always get relief? (No. If he feels like he has to repay you, he won't get relief)

How relevant are the issues raised in this story?

The anger of people caused by the disorder in their life, at times, has no boundaries. People blame everyone but themselves for their misfortunes. Are they right? Why?

Christian commandments say: you need to help your neighbor. The neighbor is the one who needs our help at this moment. While helping everyone, Matryona thought about keeping these commandments? (no, that was her way of life)

So, today in the lesson, after analyzing Solzhenitsyn's story, we received advice for ourselves for the future. I think they will help you in your life.
D / s: write a mini-essay "Are there righteous people in our time?"

Conclusion

Thus, summarizing the above, we can conclude: the main didactic value of the dialogue technology of communication is that it allows you to manage the cognitive activity of students in the educational process during the formation of new concepts in them, as well as future specialists with a new type of thinking, active, creative, able to think independently, courageous in making decisions, striving for self-education.

Bibliography

1. 
   Bespalko V.P. The components of pedagogical technology. - M .: Pedagogy, 1989. -190 p.

2. Guzeev V.V. Lectures on pedagogical technology. - M .: Knowledge, 1992 .-- 60 p.

1. 
   Klarin M.V. Innovations in world pedagogy: Learning through research, play and discussion - Riga: Ped. Center "Experiment", 1995. - 176p.
2. 
   Klarin M.V. Personal orientation in continuing education. // Pedagogy, 1996, №2. - P.8.
3. 
   King A.D. Dialogue approach to the organization of heuristic learning // Pedagogy. - 2007. - No. 9. - P.18-25.
4. 
   T.V. Masharova Pedagogical theories, systems and technologies of teaching: Textbook. Kirov: Publishing house of VSPU, 1997 .-- P. 157.
5. 
   Masharova T.V., Khodyreva E.A. Educational activity. Environment. Development: Textbook. - Kirov: VGPU, 1998. - p. 78.
6. 
   Murashov A.A. Professional training: impact, interaction, success. - M .: Ped. Society in Russia, 2000. - 93p.
7. 
   Perenelicin L.IN. Literature: 5-9 grades: dialogue forms of education. - Volgograd, 2008.
8. 
   Ozhegov S.I. Dictionary of the Russian language. - M .: Politizdat, 1968 .-- 837p.

Internet resources:

1. 
   http://lit.1september.ru/urok/. Website for teachers "I'm going to a literature lesson"
2. 
   http: // www. kpmo. ru. Conference "Information Technologies in Education".
3. 
   http: // www. ito. su. International conference "Application of new technologies in education".

Moral problems in the story of A. I. Solzhenitsyn "Matrenin's yard" It's so good that neither contemporary art nor Russian communism leaves behind nothing but archives. S. Dali Dali once said: "If you are one of those who believe that contemporary art has surpassed the art of Vermeer or Raphael, do not take up this book and stay in blissful idiocy" ("Ten instructions to someone who wants to become an artist") ... I think it's hard to argue. Of course, the great Salvador talked about painting, but this saying is also related to literature. Art (whether it be literature, painting or music) is a way of self-expression, it helps us look into the most hidden corners of the soul.

I don't like many works of modern Russian literature due to the absence of any artistic and creative principles. Nowadays, a story, a poem or a novel is often the result of a violent fantasy, a sick imagination or a distorted perception of the world (whoever has an idea of \u200b\u200bthe "Platonic" Second Coming will understand me and, I hope, support me). Today's writers are trying to prove that their rejection of modern reality and the absence of moral ideals is an individual approach to creativity.But if today the world is ruled by lawlessness and cowardice, this does not mean that faith is over. It will be reborn, for a person somehow returns to the roots, albeit with a slow, but firm and confident step ( restoration of temples, adoption of religion) Reading the classics, I find a lot of interesting things for myself. life path a person does not always manage to meet someone who would become the best friend and advisor, therefore one of the main teachers of each of us is a book. And what will modern literature teach us?

Admit that you learned about the first love not from Solzhenitsyn, but from Turgenev or Pushkin ("First Love", "Eugene Onegin"), about the revival of the human soul - from Dostoevsky ("Crime and Punishment"), but about the diversity and strangeness of the human thinking - after all from Gogol (" Dead Souls"). It should be noted that classic always carries a certain amount of optimism. Even in Crime and Punishment, which deals with a terrible offense - murder - and there seems to be no excuse for the hero, Dostoevsky lets us know that Raskolnikov is not at all lost to society. His conscience is not clear, but such concepts exist for him. as honor, justice, dignity.It seems to me that the classics give us hope for spiritual revival, and in contemporary literature it is not. Let's try from the point of view of the above to consider what constitutes the work of a modern Russian writer, in particular Alexander Solzhenitsyn.

To do this, I propose to analyze one of his stories - "Matrenin's yard", which, in my opinion, raises the problem of loneliness, the relationship of a person with the people around him, the author's attitude to life. So, our hero comes to Russia, to the wonderful Russian outback with her eternal riddles, outstanding personalities and original characters. What awaits him? He does not know. No one expects him, no one remembers. What could he meet on his way? He just wanted to "get lost" somewhere where he was not will get radio, televisions and other achievements of modern civilization.

Well, luck smiled at him: the second time he managed to find a small village near the Torfoprodukt station and live there quietly, teaching the younger generation in exact science. There were no special problems with housing either. They found a "suitable house" for him, in which, according to him, "his lot was to settle." God, how he yearned for ordinary people who did not lose that spiritual simplicity, which each of us is endowed with from birth.

How much tenderness and delight an ordinary country woman selling milk evokes in his soul, her appearance, her voice, characteristic accent. And with what sympathy he relates to the mistress of the house - Matryona. He respected and understood her as she is: big, merciless, soft, sloppy, and yet somehow sweet and dear. The unhappy woman lost all her children, her beloved, “ruining” her youth, she was left alone. And of course, she could not help but cause pity. She is not rich, not even prosperous. Poor as a “church mouse”, sick, but cannot refuse help.

And the author notes a very important quality in it - disinterestedness. It was not because of money that old Matryona dug potatoes to her neighbors and raised her niece Kirochka, not for gratitude, but simply loved children. She's a woman, after all. When the war began, poor Matryona did not suspect that she (the war) would divorce her with a "dear" person, and the heroine "goes" to marry her fiance's younger brother. But the husband soon leaves the village, goes to war and does not return. And now Matryona is left with nothing. The children died one after another, before they were one year old. And at the end of her life she was doomed to be alone.

Only a “bumpy cat”, “a dirty white crooked goat”, mice and cockroaches inhabited her “skewed hut.” Matryona brought up her niece Kirochka, and this was the last consolation. it was necessary to move the room to another village, otherwise Kirochka would miss a good place... It would seem that our heroine should not interfere in the transportation of her own house (the last thing she has left), but in every possible way to prevent this. But no - she decides to help transport the logs. And if Matryona had not gone to the railroad at night and began to push the cart over the rails, she would have been alive.

How did she end her life? Terrible. Stupid. Tragic.

I see no justification for her death. In this work, as in others (The Procession of the Cross), Solzhenitsyn expresses his attitude towards people. He does not like the people and tries to depersonalize them, turning them into a “gray mass”. It seems to him that the people around him are "nothing."

They are not able to understand good, they do not care who is next to them. But the author is another matter. He immediately recognizes the "righteous man" in Matryona, but he actually comes to this conclusion too late. We must pay tribute to the author of the story: in revealing the image of the heroine, he tries to emphasize her kindness, boundless love for people. What can I say about this Not happy - one, not like it - two, because I can't understand the author's position: why did Solzhenitsyn embody so much evil and filth in his "creation"? (Remember the oppressive atmosphere at home and the attitude of people towards each other.) Naturally, the writer's work is inextricably linked with his biography.

Many years spent in captivity influenced Solzhenitsyn, but after all, not everyone, even the more unfortunate, pour out all their resentment and anger in stories and stories. In my opinion, creative work should express only the best that is in a person in order to show: "This is the good that is in me, feel it and understand!" Art (in particular, literature) should bring light feelings to the soul of a person.The reader should empathize with the heroes, feel the pain of resentment, disappointment and even cry (which, by the way, happened to me), but it's not good if you have an unpleasant aftertaste in your soul after other secret ... Probably, this is some other art, I personally do not understand.

Why write at all then? Better to draw in the apocalypse style. All the same, the emotions during these two activities (writing about the bad and drawing) are the same, and more people can admire the result (if the author wanted it). After all, before the masters created their works precisely so that people were horrified by the scenes of general death they saw. And when placing such creations right on the streets (meaning churches), people associated with religion also envisioned that those who do not know how to read would also know about the terrible punishment. But what cannot be taken away from Solzhenitsyn is that he writes about life, based on personal experience, writes about himself, about what he has experienced and seen. The author shows us life as it is (in his understanding). Although, when reading his works, one gets the opinion that, except for the bad, ignorant and unfair, this person has not seen anything.

But this is not the main point. Solzhenitsyn's goal is to reveal to us all the "charm" of life, using the description of a poor dwelling, evil neighbors and ungrateful relatives. Solzhenitsyn speaks of injustice, as well as weakness of character, excessive kindness and what this can lead to. In the mouth of the author, he puts his thoughts and his attitude to society. ”The author (the hero of the story) experienced everything that Solzhenitsyn himself had to endure.

How to stay human in difficult living conditions? Answering this question, A. I. Solzhenitsyn in his works reveals the problems of morality and moral choice of man. The heroes of his works do not have an easy fate, but they show that even under the most difficult circumstances one should not lose heart and allow oneself to be broken.

For example, the protagonist of the story of the same name "One Day in Ivan Denisovich" was unjustly imprisoned in one of Stalin's camps.

The author tells about only one day of the prisoner, but this is enough to imagine the harsh camp life. Each of the prisoners chooses his own path of survival. Someone, forgetting honor and dignity, becomes a "jackal", like Panteleev, knocking on other prisoners, or Fetyukov, begging for cigarette butts. Someone adapts to such a life, looking for loopholes. So Caesar, having become the rationing assistant, receives parcels twice a month. And there are those whom the camp life has not been able to break, who have preserved their moral principles. These are Brigadier Tyurin, Baptist Alyoshka and Ivan Denisovich himself. They steadfastly withstand all the hardships: "... but he was not a jackal even after eight years of common work - and the further, the more firmly established ...". These are the people who are respected. If you always adhere to moral values, then nothing and no one can break this core.

Another example of this problem is the story of A. I. Solzhenitsyn "Matrenin's yard". The main character, Matryona Vasilievna, is a lonely old woman, who has only a goat and a lame cat from her living creatures. Her husband disappeared in the war, all six children died in infancy. Although she had an adopted daughter, Cyrus, she quickly married and left. Matryona was forced to run the household alone. She got up early and went to bed late. In addition, Matryona Vasilievna never refused help, although she had many worries of her own. Despite all the difficulties, she stuck to the righteous path.

Thus, moral people have always played an important role in the life of society. And AI Solzhenitsyn shows in the heroes of his works that you need to be able to maintain a moral support in yourself, no matter how difficult it is.

Updated: 2018-05-12

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