What are the realities of Russian life in this century? The terrifying realities of modern Russia

7.4. Soviet period of development of Russian culture. The current sociocultural situation in Russia The situation of understanding the originality of national culture, its irreducibility to either Western or Eastern models of development, worsened after the October Revolution of 1917 -

“The present century” and the “past century” in A. S. Griboedov’s comedy “Woe from Wit” 5.00 /5 (100.00%) 2 votes

In the comedy “Woe from Wit” we can observe the clash of two different eras, two styles of Russian life, which is realistically shown by the author in his immortal work. The difference in the worldview of the old Moscow nobility and the advanced nobility in the 10-20s of the 19th century constitutes the main conflict of the play - the collision of the “present century” and the “past century.”
“The Past Century” represents in the comedy the Moscow noble society, which adheres to the established rules and norms of life. A typical representative of this society is Pavel Afanasyevich Famusov. He lives the old fashioned way, and considers his ideal to be Uncle Maxim Petrovich, who was a shining example of a nobleman from the time of Empress Catherine.

Here's what Famusov himself says about him:

It's not on silver
Ate on gold; one hundred people at your service;
All in orders; I was always traveling in a train;
A century at court, and at what court!
Then it’s not like now...

However, in order to achieve such a life, he “bent over,” served, played the role of a jester. Famusov idolizes that century, but feels... It means that it is becoming a thing of the past. No wonder he complains: “Then it’s not like it is now...”
A prominent representative of the “present century” is Alexander Andreevich Chatsky, who embodies the features of the advanced noble youth of that time. He is a bearer of new views, which he proves by his behavior, way of life, but especially by his passionate speeches denouncing the foundations of the “past century,” which he clearly disdains. This is evidenced by his words:

And sure enough, the world began to grow stupid,
You can say with a sigh;
How to compare and see
The present century and the past:
The legend is fresh, but hard to believe;
As he was famous for, whose neck often bent.

Chatsky considers that century to be the century of “humility and fear.” He is convinced that those morals are a thing of the past and today, “laughter frightens and keeps shame in check.”
However, it's not that simple. The traditions of days gone by are too strong. Chatsky himself turns out to be their victim. With his directness, wit, and audacity, he becomes a disturber of social rules and norms. And society takes revenge on him. At the first meeting with him, Famusov calls him “carbonari.” However, in a conversation with Skalozub, he speaks well of him, says that he is “a guy with a head,” “writes and translates well,” and regrets that Chatsky is not serving. But Chatsky has his own opinion on this matter: he wants to serve the cause, not individuals. For now, apparently, this is impossible in Russia.
At first glance, it may seem that the conflict between Famusov and Chatsky is a conflict of different generations, a conflict of “fathers” and “children,” but this is not so. After all, Sophia and Molchalin are young people, almost Chatsky’s peers, but they fully belong to the “past century.” Sophia is not stupid. Chatsky’s love for her can also serve as proof of this. But she absorbed the philosophy of her father and his society. Her chosen one is Molchalin. He is also young, but also a child of that old environment. He fully supports the morals and customs of old lordly Moscow. Both Sofia and Famusov speak well of Molchalin. The latter keeps him in his service “because he’s businesslike,” and Sophia sharply rejects Chatsky’s attacks on her lover. She says: Of course, he doesn’t have this mind, What a genius for others, but for others a plague...
But for her, intelligence is not the main thing. The main thing is that Molchalin is quiet, modest, helpful, disarms the priest with silence, and will not offend anyone. In general, an ideal husband. You can say the qualities are wonderful, but they are false. This is just a mask behind which his essence is hidden. After all, his motto is moderation and accuracy,” and he is ready to “please all people without exception,” as his father taught him. He persistently moves towards his goal - a warm and moneyed place. He plays the role of a lover only because it pleases Sophia herself, the daughter of his master. And Sophia sees in him the ideal husband and boldly moves towards her goal, without fear of “what Princess Marya Aleksevna will say.”
Chatsky, finding himself in this environment after a long absence, is at first very friendly. He strives here, because the “smoke of the Fatherland” is “sweet and pleasant” to him, but this smoke turns out to be carbon monoxide for him. He encounters a wall of misunderstanding and rejection. His tragedy lies in the fact that on stage he alone confronts Famus society.
But the comedy mentions Skalozub’s cousin, who is also “wondering” - he “suddenly left his service,” locked himself in the village and began reading books, but he “followed his rank.” There is also a nephew of Princess Tugoukhovskaya, “chemist and botanist” Prince Fyodor. But there is also Repetilov, who is proud of his involvement with a certain secret society, all of whose activities boil down to “making noise, brother, making noise.” But Chatsky cannot become a member of such a secret union.
Chatsky, apparently, is not only a bearer of new views and ideas, but also advocates new standards of life. After all, he traveled through Europe, which was experiencing revolutionary ferment. The comedy does not directly say that Chatsky is a revolutionary, but this can be assumed. After all, his surname is “speaking”, it is consonant with the surname of Chaadaev.
In addition to the public tragedy, Chatsky is also experiencing a personal tragedy. He is rejected by his beloved Sophia, to whom he “flew and trembled.” Moreover, with her light hand he is declared crazy.
So, Chatsky, who does not accept the ideas and morals of the “past century,” becomes a troublemaker in Famus society. And it rejects him. At first glance, it serves it right, because Chatsky is a mocker, a wit, a troublemaker and even an insulter. So, Sophia says to him: Has it ever happened that you laughed? or sad? A mistake? Did they say good things about anyone?
But you can understand Chatsky. He experiences a personal tragedy, he does not find friendly sympathy, he is not accepted, he is rejected, he is expelled, but the hero himself could not exist in such conditions.
“The present century” and the “past century” collide in comedy. The past time is still too strong and gives rise to its own kind. But the time for change in the person of Chatsky is already coming, although it is still too weak. “The “present century” replaces the “past century,” for this is an immutable law of life. The appearance of the Chatsky Carbonari at the turn of historical eras is natural and natural.

In his comedy, Griboedov deliberately brings together the “present century” and the “past century.” For what? In order to expose the problems of both centuries. But there are many problems in Russia - serfdom, upbringing and education of youth, promotion to ranks. The present century is represented by the young nobleman Chatsky, who was educated in Europe. He wants to apply the acquired knowledge in Russia. But, alas, Russia lives in the past century with its terrible, ugly plague - serfdom. The past century is represented by conservative feudal lords led by Famusov. They are not going to give up their positions without a fight. And so the swords of a verbal duel crossed, only sparks fly.

The first round is the attitude towards wealth and rank. Young people are ready and want to serve Russia. “I would be glad to serve, but being served is sickening.” This is Chatsky's slogan. What can Famusov offer in response? Hereditary service. His ideal is the dense uncle Maxim Petrovich (and where did he find him)? He served under Catherine the Great, and it doesn’t matter that he was a stupid buffoon.

Round two - attitude to education issues. Famusov's attack - education is not needed, it is scary, like the plague. Educated people are dangerous and scary. But following the fashion, they hire foreign teachers. Chatsky counters - he sees Russia as educated, enlightened, cultural. Somewhat reminiscent of the ideas of the early Decembrists.

Round three - attitude towards serfdom. Chatsky is indignant - he does not understand how people sell people like cattle, change them, play cards with them, separate families, send them to distant cold Siberia. For Famusov, this is common practice.

“The Past Century,” as is often customary in Russia, fights not according to the rules, not fairly. If you lose to your opponent, you need to neutralize him for a while and take him out of the game. Everything is simple and tastefully made by the hands of a once beloved woman. So as not to interfere with her and others living in the old way, she publicly slandered Chatsky, saying that he was mentally ill. It’s good that he’s not violently insane, otherwise he’d be completely isolated from society. And what to take from a sick person? He doesn't know what he's saying.

In fact, there is no one to support Chatsky. He has no comrades-in-arms, and he alone cannot cope with Famusov and others like him. The play mentions people who, from the point of view of the Famus company, are strange. This is Skalozub's cousin, reading books in the village. Yes, Prince Fedor, to whom the label “chemist and botanist” was firmly stuck. What is funny and shameful about this is not clear. Repetilov confidentially reports that he is a member of some society. Nobody knows what they are doing there. “We make noise,” as Repetilov himself puts it about his activities.

Humiliated, insulted, but not defeated, Chatsky has no choice but to leave this city and the people who slandered and rejected him.

Option 2

The story was completed by 1824. At this time, disagreements over views were growing between people in different strata of society. Literally a year later, the Decembrists rebelled and this happened approximately because of an emerging problem. Those who supported everything new, reforms, changes in both politics and literature, stood against conservative relatives.

Chatsky was approximately as liberal-minded as he literally personified youth, ardor and desire for change. And Famusov, like all older people, was inclined to believe that “it was better before,” and therefore he advocated preserving this “before.” When Chatsky had to return to the capital, the first thing that caught his eye was that Sophia began to speak the same way as her father. The words of his beloved hurt, but the young man understood the power of propaganda that fell in powerful waves on Sophia from her father.

Actually, the first clash between the “past century” and the “present” occurred on the basis of military service. For Famusov, service is only a way to earn money. What is noteworthy: earning money at any cost. He doesn’t care that sometimes he has to accommodate higher ranks, but Chatsky has a different attitude. Having succinctly and a little rudely said the phrase “I would be glad to serve, it’s sickening to be served,” he clearly explained his position. He literally has an aversion to the blind worship of foreign things, veneration of rank, and serfdom, which are so dear to the Famus circle.

Famusov's friends, in turn, consider Sophia's lover to be an extravagant, insane, sloppy dandy in his actions and words. And now, you can imagine how difficult it was for Sophia: on the one hand, her father promotes foreign writers and everything else, and on the other, the young man talks about the uselessness of foreign teachers.

Thus, through the mouth of Chatsky, Griboyedov himself spoke to the people about the need for change. He tried in vain to convey that everything that exists in Russia is already good, that they have their own teachers, much better than foreign ones. And creativity... Griboyedov decided to prove by his own example that creativity is better in Russia.

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Modern Russian culture of the 21st century requires multilateral and in-depth consideration. It is in close contact with the past centuries. Its current state of culture is directly related to accumulated experience. Perhaps outwardly she somewhat denies him, to some extent even plays with him. Next, we will take a closer look at the current state of culture in Russia.

General information

The culture of modern Russia is part of the global one. She transforms, recycles and absorbs new trends. Thus, in order to trace the development of culture in modern Russia, you need to pay attention to world phenomena as a whole.

Today's situation

Nowadays problems are of paramount importance. First of all, we are talking about a powerful factor in social development. Culture permeates every aspect of human life. This applies both to the basics of material production and needs, and to the greatest manifestations of the human spirit. The culture of modern Russia is exerting an increasing influence on the solution of program goals. In particular, this concerns the construction of a rule of law state, the disclosure of human creative abilities, strengthening and culture in modern Russia has an impact on many areas. This applies to personality, lifestyle, thinking, leisure, everyday life, work, and so on. There is a special institute - the Department of Culture. Depending on their status, they resolve and coordinate certain issues. As for its social influence, it is, first of all, a necessary aspect of the activity of a social person. That is, it is observed to be regulated by certain rules that are accumulated in traditions, symbolic and sign systems, and new trends.

Main difficulties

Today, the development of culture in modern Russia is associated with a number of issues. They were set by the life of society itself. Currently, all guidelines are aimed at something qualitatively new. Thus, there is a sharp change in the understanding of innovative and traditional trends in social development. On the one hand, they are required in order to deeply master the cultural heritage. On the other hand, it is necessary to be able to go beyond the usual ideas that have already become obsolete. The Culture Department must also undergo corresponding reorganization changes. It is also necessary to overcome a number of reactionary traditions. They have been planted and developed over centuries. These traditions manifested themselves in the consciousness, behavior and activities of people constantly. To adequately address these issues, it is necessary to understand how culture develops in modern Russia.

Impact of progress

The emergence of the modern world has contributed to significant changes in human consciousness. People's views are turned to the limits of life. Self-awareness becomes a trend. The focus on one's own historical and cultural forms has resumed. The future is seen primarily in the processes of expanding international relations. All countries must be involved in the global cultural and historical process. Significant social changes have occurred. Questions about the identity and peculiarities of Russian culture come to the fore.

Information about general trends

What features of the culture of modern Russia can be seen now? There is a range of certain problems. In the foreground are innovation and traditions in the cultural space. Thanks to the stable side of the latter, the transmission and accumulation of human experience from a historical point of view occurs. As for traditional societies, here the assimilation of culture is carried out through the worship of past models. Within traditions, of course, there may be minor variations. In this case, they represent the basis for the functioning of culture. From the point of view of innovation, creativity is greatly hampered.

Progressive and reactionary tendencies

Creating a culture out of nowhere is not possible. Previous traditions cannot be completely discarded. The question of attitude towards cultural heritage concerns not only its preservation, but also development in general. In this case we are talking about creativity. Here the universal organic merges with the unique. The culture of the peoples of Russia, or rather its values, are undeniable. There is a need to distribute them. Cultural creativity is a source of innovation. It is involved in the process of general development. Here one can see a reflection of a wide range of opposing trends of the historical era.

Features of the structure

What is culture in modern Russia now? Briefly examining its content, it can be noted that it is divided into several different areas:

1. Religion.
2. All forms in which the national spirit manifests itself.
3. Art.
4. Technique.
5. Science.
6. Legal proceedings.
7. Socio-political structure.
8. The character of the army.
9. Economy.
10. Setting up education.
11. Nature of work, settlements, clothing.
12. Writing and language.
13. Customs.
14. Manners.

In this case, the history of culture is of paramount importance for understanding the level of its development.

Modern realities

Nowadays culture finds its embodiment in a variety of created spiritual and material phenomena and values. This applies to new elements such as:

Upon closer examination, it becomes clear that the cultural sphere is not homogeneous. The fact is that each component has common boundaries - both chronological and geographical. The culture of the peoples of Russia, in particular its identity, is inseparable. She is in constant interaction. There is a dialogue between many distinctive cultures. Interaction takes place not only in the present tense. It also touches on the past-future axis.

Main differences

Distinction and culture took place already in the 20th century. The latter, as before, is filled with positive meaning. As for civilization, it has a neutral characteristic. In some cases, a direct negative “sound” can be traced. Civilization is synonymous with material structure. We are talking about a fairly high level of mastery of the forces of nature. This is a powerful technological advance. It certainly contributes to the achievement of material wealth. Civilization in most cases is associated with the development of technology. This can be used for a wide variety of purposes. At the same time, culture came as close as possible to spiritual progress.

Features of development

The formation of a new image of culture is one of the most interesting moments. As for the traditional vision of world heritage, it is primarily associated with organic and historical integrity. The new image of culture boasts many associations. This concerns ideas, on the one hand, of the universal ethical paradigm, and on the other, of a cosmic scale. In addition, a new type of interaction is being formed. It is expressed in the rejection of a simplified rational scheme for solving cultural problems. Understanding other people's points of view is becoming more important these days. The same can be said for the following:

If we take into account this logic of cultural communications, it is easy to understand that the principles of action will be appropriate.

Turning points

We'll talk about the early 90s. last century. The national culture of Russia is still influenced by that period. Events developed under the influence of many factors. There was an accelerated disintegration of the unified culture of the USSR. Many national divisions were formed for which the values ​​of the overall culture of the Soviet Union turned out to be unacceptable. This also applied to traditions. There was also a sharp contrast between different national cultures. In this regard, tension grew. As a result, the unified sociocultural space disintegrated. The system, which was previously organically connected with the previous history of the country, found itself in a new economic and political situation. A lot has changed dramatically. This also concerns the relationship between authorities and culture. The state was no longer going to dictate its terms. Thus, the culture has lost its guaranteed customers.

Ways for further development

The common core of culture has disappeared. Its further development became the subject of heated debate. The range of searches was very wide. This is a huge number of options - from an apology for isolationism to following the models of the West. There was virtually no unified cultural idea. A certain part of society perceived this situation as a deep crisis. This is what Russian culture came to at the end of the 20th century. At the same time, some believe that pluralism is the natural norm of a civilized society.

Positive points

The spiritual culture of modern Russia is closely interconnected with the elimination of ideological barriers of that period. The fact is that this provided favorable opportunities for its development. However, during this process there was some loss of national characteristics. This was due to the economic crisis that the country was experiencing and the difficult transition to market relations. In the mid-90s it was in a stage of acute crisis. The country's desire for market development was a priority. Thus, certain spheres of culture simply could not exist without state support. The gap between mass and elite forms continued to deepen. The same applied to the older generation and youth. The unevenness of access to the consumption of goods, both cultural and material, sharply increased. The combination of the above reasons led to the emergence of a “fourth estate” in the country. We are talking about the media, which began to occupy first place in culture. As for modernity, the following elements are intertwined in the most bizarre way:

1. Anarchy and statehood.
2. Demonstrative apoliticality and enormous deliberate politicization.
3. Selfishness.
4. Individualism and conciliarity.
5. Collectivism.

Role of the State

The revival of culture is the most important condition for the renewal of society. This fact is quite obvious. As for specific movements along this path, they still remain the subject of heated debate. In particular, this concerns the role of the state in this process. Will it intervene in cultural affairs and regulate it? Or perhaps she can find the means to survive on her own? There are several points of view on this matter. Some people believe that culture needs to be free. This also applies to the right to identity. Thus, the state will take upon itself the elaboration of strategic tasks for the “construction” of culture, as well as responsibilities for the protection of the national heritage. In addition, financial support for values ​​is necessary. However, all these issues have not yet been resolved. We are talking about the specific implementation of these provisions. Many believe that the state has not yet fully realized the fact that culture cannot be left to business. It needs to be supported, just like science and education. This comes to the fore in matters of maintaining the mental and moral health of the country. Domestic culture has many contradictory characteristics. Nevertheless, society cannot allow separation from its national heritage. Culture is disintegrating, and it is not adapted to change.

Possible options

As for the paths of development, in this case there are many conflicting opinions. Some talk about a possible strengthening of political conservatism. That is, the situation can be stabilized on the basis of Russia’s identity. In addition, the country’s special path in history should be highlighted. However, it may once again lead to the nationalization of culture. In this case we are talking about the implementation of automatic support for heritage and traditional forms of creativity. In other ways, foreign influence on culture is inevitable. Thus, any aesthetic innovations will be significantly hampered. What role can the conditions for Russian integration play? It is worth taking into account external influences. Thanks to this, the country can be turned into a “province” when compared with global centers. In domestic culture, the dominance of alien trends is possible. Although at the same time the life of society will become more stable. In this case, commercial self-regulation of the structure plays an important role.

Key issues

Of course, we are talking about preserving the original national culture. It is also worth noting the importance of its international influence. Cultural heritage is being introduced into the life of society. Russia can join the system of universal human principles. In this case, it will become an equal participant in world artistic processes. The state must intervene in the cultural life of the country. The presence of institutional regulation is an urgent need. Only in this way will the cultural potential be fully utilized. State policy in relevant areas will be radically reoriented. Thus, there will be an accelerated development of many industries within the country. It should also be mentioned that physical culture in modern Russia has emerged from the crisis and is developing at a moderate pace.

Final points

Modern Russian culture is characterized by the presence of numerous and contradictory trends. They have been partially identified in this article. As for the current period of development of national culture, it is transitional. It is also safe to say that certain ways out of the crisis have emerged. What does the last century represent as a whole? This is a very controversial and complex phenomenon. It is also greatly aggravated by the fact that the world has long been conventionally split into two camps. In particular, this applies to ideological characteristics. Thus, cultural practice was enriched with new ideas and problems. Global issues have forced humanity to take on the challenge. This affected world culture as a whole. And not only on her. The same can be said about each national heritage separately. In this case, dialogue between different cultures is a decisive factor. As for Russia, it is necessary to develop and adopt the correct strategic course. It is worth noting that the world situation is constantly changing. Solving the "cultural" problem is a very difficult task. First of all, we are talking about the need to understand the existing deep-seated contradictions that are inherent in Russian culture. Moreover, this applies to its entire historical development. Domestic culture still has potential. It is sufficient to provide answers to the challenges posed by the modern world. As for the current state of Russian culture, it is very far from ideal. There is a need for a change in thinking. Currently, it is more focused on maximalism. In this case, a radical revolution is needed. We are talking about a real reorganization of everything and everyone, and in the shortest possible time. The development of national culture will certainly be difficult and long.