Cowardice is the most terrible vice. Personality psychology
The image of Pontius Pilate is associated with the main moral issues novel, such as the problem of conscience and power, cowardice and mercy. A meeting with Yeshua changes the procurator's life forever. In the interrogation scene, he is almost motionless, but the external staticity emphasizes even more. As in the novel by M.A. Bulgakov’s “The Master and Margarita” proves the statement: “cowardice is the most terrible vice»?
Roman M.A. Bulgakov's "The Master and Margarita" amazes with its depth and comprehensiveness. Satirical chapters in which Woland's retinue fools Moscow townsfolk are mixed into the novel with lyrical chapters, dedicated to the Master and Margarita. The fantastic in the novel peeks out from behind the everyday, evil spirits walk the streets of Moscow, the beautiful Margarita turns into a witch, and the administrator of the Variety Show becomes a vampire. The composition of “The Master and Margarita” is also unusual: the book consists of two novels: the actual novel about tragic fate The Master and four chapters from the Master's novel about Pontius Pilate.
The “Yershalaim” chapters represent the substantive and philosophical center of the novel. The novel about Pilate refers the reader to the text Holy Scripture, but at the same time Bulgakov creatively rethinks the Gospel. Between his hero Yeshua Ha-Nozri and gospel Jesus There are important differences: Yeshua has no followers except the former tax collector Levi Matthew, a man "with a goat's parchment" who records the speeches of Ha-Nozri, but "writes it down incorrectly." Yeshua, when interrogated by Pilate, denies that he entered the city on a donkey, and the crowd greeted him with shouts. The crowd most likely beat up wandering philosopher- He comes to interrogation with his face already disfigured. Moreover, Yeshua is not the main character of the Master’s novel, although his preaching of love and truth is undoubtedly important for the philosophy of the novel. The main character of the “Yershalaim” chapters is the fifth procurator of Judea, Pontius Pilate.
The main moral issues of the novel are associated with the image of Pontius Pilate, such as the problem of conscience and power, cowardice and mercy. A meeting with Yeshua changes the procurator's life forever. In the interrogation scene, he is almost motionless, but his external static character sets it off even more; the fear of public ridicule and the wrath of the Roman emperor is stronger than fear in battle. Too late, Pilate overcomes his fear. He dreams that he is walking next to the philosopher on the moonbeam, arguing, and they “do not agree with each other on anything,” which makes their argument especially interesting. And when the philosopher tells Pilate that cowardice is one of the most terrible vices, the procurator objects to him: “this is the most terrible vice.” In a dream, the procurator realizes that he now agrees to “ruin his career” for the sake of “an innocent, crazy dreamer and doctor.”
Calling cowardice “the most terrible vice", the procurator decides his fate. Punishment for Pontius Pilate becomes immortality and “unheard-of glory.” And 2000 years later, people will still remember and repeat his name as the name of the man who condemned the “wandering philosopher” to execution. And the procurator himself sits on a stone platform and sleeps for about two thousand years, and only on a full moon is he tormented by insomnia. His dog Bunga shares his punishment for "an eternity." As Woland will explain this to Margarita: “... whoever loves must share the fate of the one he loves.”
According to the Master's novel, Pilate tries to atone for Yeshua by ordering the death of Judas. But murder, even under the guise of just revenge, contradicts all life philosophy Yeshua. Perhaps Pilate’s thousand-year punishment is connected not only with his betrayal of Ha-Nozri, but also with the fact that he “did not listen to the end” of the philosopher, did not fully understand him.
At the end of the novel, the Master lets his hero run along the moonbeam to Yeshua, who, according to Woland, read the novel.
How is the motive of cowardice transformed in the “Moscow” chapters of the novel? One can hardly accuse the Master of cowardice, who burned his novel, abandoned everything and voluntarily went to a mental hospital. This is a tragedy of fatigue, unwillingness to live and create. “I have nowhere to escape,” the Master answers Ivan, who suggested that it would be easy to escape from the hospital, possessing, like the Master, a bunch of all the hospital keys. Perhaps Moscow writers can be accused of cowardice, because the literary situation in Moscow in the 30s of the 20th century was such that a writer could only create things pleasing to the state, or not write at all. But this motive appears in the novel only as a hint, a guess of the Master. He admits to Ivan that he critical articles in his address it was clear that “the authors of these articles are not saying what they want to say, and that their rage is caused precisely by this.”
Thus, the motive of cowardice is embodied mainly in the novel about Pontius Pilate. The fact that the Master's novel evokes associations with the biblical text gives the novel a universal significance and imbues it with cultural and historical associations. The novel’s problematics endlessly expand, incorporating all human experience, forcing every reader to think about why cowardice turns out to be “the worst vice”
No matter how long humanity exists, it will always be worried moral problems: honor, duty, conscience. These are the questions raised by M.A. Bulgakov at his best philosophical novel“The Master and Margarita”, forcing the reader to rethink life and appreciate the importance of the moral aspects of a person, and also to think about what is more important in life - power, might, money or one’s own spiritual freedom, leading to goodness and justice, and a calm conscience. If a person is not free, he is afraid of everything, he has to act contrary to his desires and conscience, that is, the most terrible vice manifests itself in him - cowardice. And cowardice leads to immoral acts, for which a person expects the most terrible punishment - pangs of conscience. Such pangs of conscience haunted the main character of the Master’s novel, Pontius Pilate, for almost 2 thousand years.
M.A. Bulgakov takes the reader to ancient Yershalaim to the palace of the fifth procurator of Judea, Pontius Pilate, to whom they brought a defendant from Galilee, arrested for inciting the destruction of the Yershalaim temple. His face was broken and his hands were tied. Despite the headache that tormented the procurator, as a man exposed to power, he was forced to interrogate the criminal. Pontius Pilate, a powerful, formidable and domineering man who did not tolerate objections and was accustomed to the submissive obedience of his subordinates and slaves, was outraged by the prisoner’s address to him: “ kind man, trust me!" Summoning Mark Krysoboy (the head of the special kunturia), he ordered the defendant to be taught a lesson. No wonder the procurator himself called himself a “fierce monster.” After the punishment, Pontius Pilate continued the interrogation and found out that the arrested person named Yeshua Ha-Nozri was a literate person who knew Greek, and spoke to him in Greek. Pontius Pilate becomes interested in the wandering philosopher, he understands that he is not faced with a hypocrite, but with an intelligent and wise man, which also has wonderful property relieve headache. The procurator also makes sure that the spiritual position of Ha-Nozri: “ evil people not in the world”, sincere and aware that Yeshua lives according to his own laws, the laws of goodness and justice. Therefore, he believes that all people are free and equal. Even with the procurator he behaves like an independent person: “Some new thoughts came to my mind that might, I believe, seem interesting to you, and I would be happy to share them with you, especially since you make a very impressive impression.” smart person" The procurator is surprised at how simply and directly Yeshua objects to him, the master, and is not indignant. And the arrested person continued: “The trouble is... that you are too closed and have completely lost faith in people. You can’t, you see, put all your affection into a dog. Your life is meager, hegemon...” Pilate felt that the condemned man was absolutely right in something important and his spiritual conviction was so strong that even the tax collector, Matthew Levi, despising money, followed his Teacher everywhere. The procurator had a desire to save the innocent doctor and philosopher: he would declare Ga-Notsri mentally ill and send him to the island in the Mediterranean Sea, where his residence is located. But this was not destined to come true, because in the case of Yeshua there is a denunciation of Judas from Kiriath, which reports that the philosopher told “a kind and inquisitive man” that “all power is violence over people and that the time will come when there will be no the power of neither the Caesars nor any other power. Man will move into the kingdom of truth and justice, where no power will be needed at all.” Thus, having offended the authority of Caesar, Yeshua signed his own death warrant. Even to save his life, he does not renounce his beliefs, does not try to lie or hide something, since telling the truth is “easy and pleasant” for him. Yeshua was led to execution, and from that moment Pontius Pilate lost peace because he sent an innocent man to execution. It seemed to him vaguely “that he didn’t say something to the convict, or maybe he didn’t listen to something.” He felt that his action would not be forgiven, and he hated everyone who contributed to the condemnation of the philosopher, and first of all himself, since he quite consciously made a deal with his conscience, afraid of the inner desire to restore justice. He, smart politician And skillful diplomat, I realized long ago that, living in totalitarian state, one cannot remain oneself, that the need for hypocrisy deprived him of faith in people and made his life meager and meaningless, which Yeshua noticed. Unshakable moral position Ha-Nozri helped Pilate realize his weakness and insignificance. To alleviate his suffering and somehow clear his conscience, Pilate orders the death of Judas, who betrayed Yeshua. But the pangs of conscience do not let him go, therefore, in a dream in which the procurator saw that he had not sent the wandering philosopher to execution, he cried and laughed with joy. And in reality he executed himself because he was afraid to take Yeshua’s side and save him, because to have mercy on Ha-Nozri meant to put himself at risk. If there had not been an interrogation protocol, he might have released the wandering philosopher. But career and fear of Caesar turned out to be stronger than my inner voice.
If Pilate had been at peace with himself and his concept of morality, his conscience would not have tormented him. But he, having authorized the execution of Yeshua, acted contrary to “his will and his desires, out of cowardice alone...”, which turns into a two-thousand-year torment of repentance for the procurator. According to Bulgakov, people with double standards, like Pontius Pilate, are very dangerous, because because of their cowardice and cowardice they commit meanness and evil. Thus, the novel indisputably proves the statement of the bearer of goodness and justice, Yeshua, that “cowardice is the most terrible vice.”
Who will argue with the fact that cowardice is a vice? That's just literary material for discussion on this topic, I have chosen one that, out of love for the authors and their work, in no case would I want to touch upon them superficially, in passing. “The Master and Margarita” by M. Bulgakov, books by S. Dovlatov are eternal, philosophical works worthy of repeated reading throughout your life.
The words that cowardice is one of the most terrible vices belong to Yeshua Ha-Nozri, the hero of the Master’s novel. They were addressed to Pontius Pilate due to the fact that the latter did not dare to risk his career and sent an innocent man to death rather than go against the crowd.
We can call all people cowardly who largely disagree with the actions of any leadership, the authorities in general, but will not talk about it publicly, only in their narrow circle. These are those who do not agree, but will comply, are dissatisfied, but do not protest. And these are the majority. Cowardice is dangerous because it is very common and, in general, unpunished.
As for S. Dovlatov’s sketch about the situation in the New York subway, one should distinguish between fear and cowardice. Fright is a sudden feeling of fear caused by possible danger. Cowardice is a character trait, mental weakness, expressed in the inability to resist fear. Jokingly, I would even say that cowardice is an exaggerated sense of self-preservation.
S. Dovlatov, a dissident writer and former camp guard, of course, was not a coward. Often he had to restrain his emotions and be careful in his relationships with people, because when he forgot about this, a scandal and even a fight would result. But that time he was traveling on the subway with his wife and daughter. Unlike the Soviet hooligans, the Americans could well have had firearms, and what would he have done against them with just his fists.
In a foreign country, not knowing the language or customs, he felt less confident and did not know how to behave appropriately. It turned out the same.
For a cowardly person, fear can ruin his entire life. Out of fear of failure, he may never do what he was capable of. Fear can make you become a traitor. Fear is a tool by which to control in large groups people, keeping them in obedience. Of course, cowardice is one of the most sinister vices. The only thing worse is envy. (based on the text by S. Dovlatov “They say that the writer Vladimir Nabokov...”)
Effective preparation for the Unified State Exam (all subjects) - start preparing
Updated: 2017-12-11
Attention!
Thank you for your attention.
If you notice an error or typo, highlight the text and click Ctrl+Enter.
By doing so, you will provide invaluable benefits to the project and other readers.
It is stunning in its depth and comprehensiveness. Satirical chapters in which Woland's retinue fools Moscow townsfolk are mixed in the novel with lyrical chapters dedicated to the Master and Margarita. The fantastic in the novel peeks out from behind the everyday, evil spirits walk the streets of Moscow, the beautiful Margarita turns into a witch, and the administrator of the Variety Show becomes a vampire. The composition of “The Master and Margarita” is also unusual: the book consists of two novels: the actual novel about the tragic fate of the Master and four chapters from the Master’s novel about Pontius Pilate.
The “Yershalaim” chapters represent the substantive and philosophical center of the novel. The novel about Pilate refers the reader to the text of Holy Scripture, but at the same time creatively rethinks the Gospel. There are important differences between his hero Yeshua Ha-Nozri and the Jesus of the Gospels: Yeshua has no followers except the former tax collector Levi Matthew, a man "with a goat's parchment" who records Ha-Nozri's speeches, but "writes it down incorrectly." Yeshua, when interrogated by Pilate, denies that he entered the city on a donkey, and the crowd greeted him with shouts. The crowd most likely beat up the wandering philosopher - he comes to interrogation with his face already disfigured. Moreover, Yeshua is not the main character of the Master’s novel, although his preaching of love and truth is undoubtedly important for the philosophy of the novel. The main character of the “Yershalaim” chapters is the fifth procurator of Judea, Pontius Pilate.
The main moral issues of the novel are associated with the image of Pontius Pilate, such as the problem of conscience and power, cowardice and mercy. A meeting with Yeshua changes the procurator's life forever. In the interrogation scene, he is almost motionless, but the external static character further emphasizes his excitement, dynamism and freedom of thought, tense internal struggle with the principles and laws familiar to him. Pilate understands that the “wandering philosopher” is innocent, he passionately wants to talk with him longer. He sees in Yeshua an intelligent and truthful interlocutor, is carried away by the conversation with him, for a moment forgetting that he is conducting an interrogation, and Pilate’s secretary drops the parchment in horror, hearing the conversation between the two free people. The revolution in Pilate's soul is symbolized by the swallow that flies into the hall during the conversation between the procurator and Yeshua; her fast and easy flight symbolizes freedom, in particular freedom of conscience. It was during her flight that the decision to justify the “wandering philosopher” arises in Pilate’s head. When the “law of lese majeste” intervenes in the matter, Pilate “with a wild gaze” sees off the same swallow, realizing the illusory nature of his freedom.
Pilate's internal torment occurs because his power, practically unlimited in Judea, is now becoming his weak point. Cowardly and vile laws, like the law of insulting Caesar, order him to sentence the philosopher to execution. But his heart, his conscience tells him about Yeshua’s innocence. The concept of conscience is closely connected in the novel with the concept of power. Pilate cannot sacrifice his career in order to save the “fool” Yeshua. So it turns out that the outwardly omnipotent procurator, who inspires horror in his servants, turns out to be powerless when it comes to the laws of conscience, and not the state. Pilate is afraid to protect Yeshua. The image of the Roman emperor appears before the procurator in the semi-darkness of the palace like a terrible ghost: “...a rare-toothed crown sat on his bald head; there was a round ulcer on the forehead, corroding the skin and covered with ointment; a sunken, toothless mouth with a drooping, capricious lower lip.” For the sake of such an emperor, Pilate has to condemn Yeshua. The procurator feels almost physical torment when, standing on the platform, he announces the beginning of the execution of criminals, everyone except Bar-Rabban: “A green fire flared up under his eyelids, his brain caught fire...”. It seems to him that everything around him has died, after which he himself experiences real spiritual death: “... it seemed to him that the sun, ringing, burst above him and filled his ears with fire. Roars, squeals, groans, laughter and whistles raged in this fire.”
After the execution of the criminals took place, Pilate learns from the faithful Afranius that during the execution Ha-Nozri was laconic and said only that “among human vices, he considers cowardice to be one of the most important.” The procurator understands that Yeshua read his last sermon for him; his excitement is revealed by a “suddenly cracked voice.” The Horseman Golden Spear cannot be called a coward - several years ago he saved the giant Ratkiller by rushing to his aid in the midst of the Germans. But spiritual cowardice, fear for one’s position in society, fear of public ridicule and the wrath of the Roman emperor are stronger than fear in battle. Too late, Pilate overcomes his fear. He dreams that he is walking next to the philosopher on the moonbeam, arguing, and they “do not agree with each other on anything,” which makes their argument especially interesting. And when the philosopher tells Pilate that cowardice is one of the most terrible vices, the procurator objects to him: “this is the most terrible vice.” In a dream, the procurator realizes that he now agrees to “ruin his career” for the sake of “an innocent, crazy dreamer and doctor.”
Having called cowardice “the most terrible vice,” the procurator decides his fate. Punishment for Pontius Pilate becomes immortality and “unheard-of glory.” And 2000 years later, people will still remember and repeat his name as the name of the man who condemned the “wandering philosopher” to execution. And the procurator himself sits on a stone platform and sleeps for about two thousand years, and only on a full moon is he tormented by insomnia. His dog Bunga shares his punishment for "an eternity." As Woland will explain this to Margarita: “... whoever loves must share the fate of the one he loves.”
According to the Master's novel, Pilate tries to atone for Yeshua by ordering the death of Judas. But murder, even under the guise of just revenge, contradicts Yeshua’s entire life philosophy. Perhaps Pilate’s thousand-year punishment is connected not only with his betrayal of Ha-Nozri, but also with the fact that he “did not listen to the end” of the philosopher, did not fully understand him.
At the end of the novel, the Master lets his hero run along the moonbeam to Yeshua, who, according to Woland, read the novel.
How is the motive of cowardice transformed in the “Moscow” chapters of the novel? One can hardly accuse the Master of cowardice, who burned his novel, abandoned everything and voluntarily went to a mental hospital. This is a tragedy of fatigue, unwillingness to live and create. “I have nowhere to escape,” the Master answers Ivan, who suggested that it would be easy to escape from the hospital, possessing, like the Master, a bunch of all the hospital keys. Perhaps Moscow writers can be accused of cowardice, because the literary situation in Moscow in the 30s of the 20th century was such that a writer could only create things pleasing to the state, or not write at all. But this motive appears in the novel only as a hint, a guess of the Master. He admits to Ivan that from the critical articles addressed to him it was clear that “the authors of these articles are not saying what they want to say, and that this is what causes their rage.”
Thus, the motive of cowardice is embodied mainly in the novel about Pontius Pilate. The fact that the Master's novel evokes associations with the biblical text gives the novel a universal significance and imbues it with cultural and historical associations. The novel's problematics endlessly expand, incorporating all human experience, forcing every reader to think about why cowardice turns out to be “the worst vice.”
DEBT THEORY
Cowardice is habitually condemned by society
Many people have heard M. Bulgakov’s phrase that cowardice is the most terrible vice. Well, that’s true. However, it is very bad when, under the pressure of such maxims, a conscientious person gives up on himself after a cowardly act.
Of course, the cats are already scratching at his soul, and in addition, society invisibly repeats to him: “You have reached the most terrible vice!”
But pay attention - after all, Bulgakov hardly condemned anyone. Rather, he simply stated a fact that was obvious to him. And I will allow myself to add to the famous phrase:
Cowardice is the worst of vices if you don’t fight it.
It is not cowardice itself that is immoral, but the unwillingness to resist it.
I repeat - for thousands of years, leaders of all stripes have cultivated cowardice in people using the most cruel means. She has ingrained herself into our soul, she has literally become a part of it! This is why, when we are threatened, we instinctively strive to obey.
Under these conditions, one cannot blame a person who succumbs to cowardice. It would be more correct to honor the one who was able to overcome it!
There is a striking episode in the Gospel when the Apostle Peter denied Christ. Just before this, he passionately convinced the teacher that he would never leave him. To which he will receive the answer: “... Truly I tell you that this night, before the rooster crows, you will deny Me three times.” And so it happened - under the threat of being captured, Peter denied Christ three times - and then the rooster crowed. And Peter, gone, wept bitterly...
So, do we now consider Peter a scoundrel and a traitor? No. Having overcome his fear, he then became a successor to the work of his teacher - and at the end of his life he also accepted martyrdom.
And now I’ll give an excerpt from E. M. Remarque’s book “On western front no change,” which describes the shelling:
“A recruit lying scared to death next to us...
He covered his face with his hands. His helmet rolled to the side.
I pull it up and am going to put it on his head.
He looks up, pushes his helmet away and, like a child,
crawls his head under my armpit, pressing tightly to mine
breasts His narrow shoulders tremble...
Gradually he comes to his senses. Suddenly he turns red like a poppy,
Confusion is written on his face. He carefully touches his hand
pants and looks at me pitifully. I immediately realize what's going on:
he has gun disease. I try to console him:
- There is nothing to be ashamed of; It also happened not like you
shit in their pants when they first came under fire. Go behind the bush
take off your underpants and that’s the end of it...
There is not a drop of blame or condemnation in this episode. Not only gods, but also people are wise, understanding the nature of cowardice and not making a judgment out of it. Cowardice is not bad in itself, but only when you refuse to fight it. In this case, we can safely equate cowardice and laziness of the soul...
Okay - but what should you do if you commit a shameful, cowardly act?
Paradoxically, the first thing to do is to perk up your spirit a little. Thousands and thousands of people are absolutely not ashamed of their cowardice - their weak consciousness is designed in such a way that it instantly displaces all unpleasant memories from their memory.
You are not like that. There is some kind of vigilant guard in your soul that does not allow you to relax. And this, on the one hand, is good. But on the other hand, you may soon simply overstrain yourself from endless reproaches of your conscience. Especially if you still don’t have enough strength to follow her voice...
I suggest you adopt debt theory . If at some point in your life you did not have the courage to act according to your conscience, write this action down as a liability. Rest assured - fate, seeing the intention to get even with the debts of the past, will definitely provide the opportunity to do this
One of the most striking episodes in my life was when I did not stand up for a woman who was robbed on a bus. When we, tightly squeezed in the car, approached the stop, she became agitated and shouted: “Driver, don’t open the door! My wallet was stolen! I know who stole it - this one!” And she pointed to the big guy next to me, who was grinning and looking away to the side. And I stood right at the door and could well have said: “I’m ready to show my pockets. You do the same, or give me your wallet.” Moreover, I was pressed so tightly against the door that, if I wanted, I could prevent it from opening.
But... The bus pulled up to the stop, the driver, turning his face to the side, opened the door, the big guy immediately jumped out into the street - and was gone...
I was extremely ashamed to remember this episode until I said to myself: “Simply tormenting the soul will not help the matter. They will only wear me down. Therefore, I write this episode down as a credit to myself. As soon as I witness again similar situation- I will be ready to intervene in it...”
Almost every one of us has allowed cowardly things in our lives, shameful acts. It is commendable to worry about this - but only if the worries lead to a specific positive result.
Cowardice comes only from a lack of...desire
R. Descartes
THEORY OF SMALL CASES
The eyes of fear are great
What does this saying mean? Yes very much simple thought- we tend to exaggerate the scale of the unknown. As Shakespeare said: “Real horrors are not so terrible as the horrors of imagination.”
The main tool for defeating cowardice is practice. If you are afraid of the dark, go into the darkness. If you are afraid of gopniks, reprimand them for swearing in a public place.
But, of course, do it wisely. If you go into the dark, then go into one where there are no swamps and sharp branches. After all, your task is to return alive, healthy and with the experience of victory over cowardice.
If you reprimand a gopnik, do it in a place where those around you can help you if something happens. Yes, and for the first time you should choose a cooler Gopnik - in case of a possible fight.
Starting with small steps, you will gradually feel the ground under your feet more and more confidently. And soon you will realize that you can make comments even drunk company in a train compartment - and instead of a fight, you are met with confused glances...
In general, it has long been said that you cannot overcome fear without going through the path that frightens you. Moreover, the more often you get into extreme situations, the faster your body adapts to this. It's all about practice!
Human He fears only what he does not know; with knowledge all fear is overcome.
V. G. Belinsky
HOW SCARY THE HELL IS IT?
Often we do not dare to act only because we have been instilled with the idea of the terrible consequences of the act...
Man is a lazy creature. Having found a more or less comfortable corner in life, we prefer to keep a low profile, so as not to lose even the illusion of well-being. Habit is a terrible thing.
Wife tolerates a drunken husband because she thinks it will be harder for her alone.
Employee tolerates a boorish boss because he’s not sure
will find an equally well-paid job
People tolerates power because it assumes that in the event
disobedience, she will apply the most severe measures of influence to him
So - pay attention: “thinks”, “not sure”, “assumes”... In general, we live by the principle of the immortal phrase: “No matter what happens!” It’s difficult for us to even decide to experiment - what will happen if I do...
So, let's carry it out anyway - in a safe way for now, laboratory conditions. Take a pen, a piece of paper and write the name of the situation at the top. Now, in two columns below, write the pros and cons as a result of its change.
Work calmly, without rushing. Weigh all your options carefully. And it may well turn out that the prospect of being fired from your job is no longer so scary. Or what a failure public speaking does not threaten disaster at all. Etc.
A separate issue is fights. To be honest, many of us give in to them. Therefore, start by carefully watching video recordings of fights, which, unfortunately, are offered in huge quantities on the Internet today. Then summarize: what characterizes fights? How do they go? What result awaits me if I get into a fight?
After this, you should carefully study expert advice about how to behave in a fight. After this, it’s a good idea to take a self-defense course without weapons - fortunately, there are a lot of them now. And so you will find that your confidence has now increased - to the point that you have mastered the icy ability to extinguish a fight before it starts.
Our the fears are half groundless and half simply shameful.
K. Bovey
IF YOU'RE AFRAID, DON'T DO IT, IF YOU DO, DON'T BE AFRAID
In conclusion, I want to say this again:
Dare to brave act Only those who feel the strength should do so. This does not mean that you can enter into a fight with hooligans only after learning kickboxing. But in in this case It is not physical preparation that is important, but mental strength.
History has repeatedly shown examples of how big men and big men retreated from a weaker enemy only because he was not going to give up. Desperate, focused resistance sometimes works wonders. But only internally mature people are capable of such resistance.
So don't rush the time. If you have taken a course towards courage, that’s already good. Work tirelessly and consistently towards your goal. Be prepared for failure. Think of them as training and conditioning. Get up from your knees and walk forward again.
And at one point there will come a calm inner feeling that you have already don't be afraid.
Don't be afraid of gopniks.
Don't be afraid to argue with your boss.
Don't be afraid to openly express your position on the forum.
Don't be afraid to live.
