(352 words) Our society is completely unpredictable: sometimes we meet interesting people with whom we can sincerely talk, and sometimes we can get a person with whom it is not very pleasant to deal with. The latter can repulse outwardly or, for example, alarm with their reasoning or actions, in a word, suggest that they are dangerous to society. Unfortunately, not only in literature there are dubious characters, but in life we ​​are not immune from meeting suspicious personalities. But what kind of person can be considered dangerous to society? Russian classical literature gives us a couple of examples.

Let us turn to Lermontov's novel "A Hero of Our Time", and specifically to the main character of the work - Grigory Aleksandrovich Pechorin. Although the young disillusioned nobleman is smart and courageous, he is still too controversial. Each time, Pechorin steadily moves towards the goal, then reaches it and is disappointed. He thinks a lot about his character and analyzes his actions, so sometimes he even understands himself that he does not respect others. However, each time looking for something to bring himself back to life, the hero again and again causes suffering to people. By seeking the love of Bela and Mary and turning away from them, he rather tried to dispel boredom, which, of course, does not cause much sympathy in him. The reader simply understands that in life such people are really dangerous for society, because for the sake of self-satisfaction they are ready to break the fate of others.

Another example: let us recall Raskolnikov's theory, which appears in Dostoevsky's novel Crime and Punishment, according to which people are divided into ordinary and extraordinary people. The former may be victims of the latter, who seem to be allowed to kill in the name of a good cause. Of course, the reader comes to the author's thought that the theory is inhuman, but Dostoevsky gives us an excellent example of the embodiment of this very theory in the person of the hero Svidrigailov. In addition to the unpleasant situation with Dunya, Arkady Ivanovich remains suspected of the murder of his own wife, and at first glance it seems that he really does not suffer from conscience, but it is past sins that push him to commit suicide. Such a person is dangerous, because he has no moral principles.

It is these people, who treat others without due respect, that are dangerous to society, because they put their interests above everything else. In the literature, the fates of both Pechorin and Svidrigailov add up sadly, therefore, in order to calm down, the reader has to try to contact less with such personalities or not contact them at all.

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I recently read an article by the famous psychologist Carlo Cipolla about idiots. She "hooked" me so much that I did not sleep for 2 nights. I knew that this is how society works, but I could not formulate the idea and convey it in words. Looking at people, I notice that most of them really fit the descriptions. Now I will try to talk about the main idea and explain why he is right.

Types of people

All people can be divided into 4 types according to their views on their actions.

1. Smarties- the most rare class of people and now you will understand why. Smart people, performing any action, any act, will definitely think about how this act will affect others, and how this act will affect him. Smart people do everything for their own benefit, but at the same time, without interfering with others, and sometimes even for the benefit of others.

2. Altruists- people who think only of others. Each of their actions is directed at another person or society as a whole. Altruists help for free, they do not think about themselves.

3. Bandits These are people who think only of themselves. Bandits, committing an act, are always looking for benefits. The bandit doesn't care what happens to the people around him or anywhere else. If it is beneficial for him, then the bandit will do it.

4. Idiots These are people who don't think about anything. No, they think, of course, but not about profit. They are not looking for solutions that will benefit them, and they are not looking for solutions that will benefit others. They are "on the drum."

What is a blessing?

For an accurate understanding of the essence of the issue, I propose to introduce one more concept. Good is money, property, infrastructure, as well as knowledge, skills, level of happiness, culture and other tangible and intangible values ​​of society.

The influence of types on society

Smart people are the most valuable people - they move the economy forward, do not break the laws and always increase the amount of Good in society. Every action they take creates a blessing. Altruists sacrifice themselves for the good of others. Good flows from altruists to other members of society, i.e. such people practically do not influence the development of society, but they do not slow it down either. Bandits, doing things that are beneficial for themselves, can either take the Good from other people or accidentally create it. Obviously, in our modern society there are much more bandits than altruists. Idiots, on the other hand, are guided by various goals, but do not think about profit at all. Idiots can both increase the Good in society and reduce it. But according to the theory of Stephen Hawking, the universe tends to chaos, therefore, the probability of creating the Good by an idiot is much less than the destruction of this Good. These are undoubtedly the most dangerous people for the development of society.

From a practical point of view, idiots are unique in that you cannot immediately distinguish them. They act like bandits, like altruists, and sometimes even like wise men. That's why:

People underestimate the number of idiots around them!

And of course, in society there are such combinations: smart-altruist, smart-bandit, bandit-idiot and idiot-bandit.

You can say that I wrote about some non-existent utopia, but this is not so. Take a closer look, follow the actions of your friends - this is our real society with you.

What kind of people do you think are more in Israel?

All arguments for the final essay in the direction of "Man and Society".

Man in a totalitarian society.

A person in a totalitarian society, as a rule, is deprived even of those freedoms that are given to everyone from birth. So, for example, the heroes of E. Zamyatin's novel "We" are people devoid of individuality. In the world described by the author, there is no place for freedom, love, true art, family. The reasons for such a device lie in the fact that a totalitarian state implies unquestioning obedience, and for this it is necessary to deprive people of everything. Such people are easier to manage, they will not protest and question what the state tells them.

In the totalitarian world, a person is trampled by the machine of the state, crushes all his dreams and desires, subordinates to his plans. A person's life is worth nothing. But one of the important levers of control is ideology. All residents of the United State serve one main mission - to send the Integral spacecraft to tell about their ideal device. Mechanically verified art, free love deprive a person of true ties with his kind. Such a person can quite calmly betray anyone who is next to him.

The protagonist of the novel, D-503, is horrified to discover a terrible disease: he has a soul. He seemed to wake up from a long sleep, fell in love with a woman, wanted to change something in an unfair device. After that, he became dangerous for the totalitarian state, because he undermined the usual order and violated the plans of the head of state, the Benefactor.

This work shows the tragic fate of the individual in a totalitarian society and warns that the individuality of a person, his soul, family is the most important thing in everyone's life. If a person is deprived of all this, then he will turn into a soulless machine, submissive, not knowing happiness, ready to die for the unsightly goals of the state.

social norms. Why do we need social norms and orders? What is the violation of social norms.

Norms are rules that exist in order to maintain order in society. What are they for? The answer is simple: in order to regulate relations between people. There is one very famous saying, it says: the freedom of one person ends where the freedom of another begins. So social norms serve precisely to ensure that no one can encroach on the freedom of another person. If people begin to violate generally accepted rules, then a person will begin to destroy his own kind and the world around him.

So, in the novel "Lord of the Flies" by W. Golding, it tells about a group of boys who ended up on a desert island. Since there was not a single adult among them, they had to arrange their own lives. There were two candidates for the position of leader: Jack and Ralph. Ralph was chosen by vote and immediately proposed to establish a set of rules. For example, he wanted to share responsibilities: half of the guys should watch the fire, half - to hunt. However, not everyone was happy with the order: over time, society splits into two camps - those who personify reason, law and order (Piggy, Ralph, Simon), and those who represent the blind force of destruction (Jack, Roger and other hunters).

After some time, most of the guys find themselves in Jack's camp, in which there are no norms. A pack of crazy boys screaming "cut your throat" in the dark confuse Simon with a beast and kill him. The next victim of the atrocities is Piggy. Children are becoming less human. Even the rescue at the end of the novel looks tragic: the guys could not create a full-fledged society, they lost two comrades. It's all because of the lack of norms of behavior. The anarchy of Jack and his "tribesmen" led to a terrible result, although everything could have turned out differently.

Is society responsible for every individual? Why should society help the underprivileged? What is equality in society?

Equality in society should apply to all people. Unfortunately, this is not possible in real life. So, in M. Gorky's play “At the Bottom”, the focus is on people who find themselves “on the sidelines” of life. The company consists of a hereditary thief, a card sharper, a prostitute, a drunken actor and many others. These people, for various reasons, are forced to live in a rooming house. Many of them have already lost hope for a brighter future. But are these people remorseful? It seems that they themselves are to blame for their troubles. However, a new hero appears in the rooming house - the old man Luka, who shows sympathy for them, his speeches have a strong effect on the inhabitants of the rooming house. Luke gives people hope that they can choose their own path in life, that all is not lost. Life in the rooming house is changing: the actor stops drinking and seriously thinks about returning to the stage, Vaska Pepel discovers in himself the desire for honest work, Nastya and Anna dream of a better life. Soon Luka leaves, leaving the unfortunate inhabitants of the rooming house with their dreams. With his departure, the collapse of their hopes is connected, the light in their soul dies out again, they cease to believe in their strength. The climax of the moment is the suicide of the Actor, who has lost all faith in a life different from this one. Of course, Luca lied to people out of pity. A lie, even for salvation, cannot solve all problems, but his arrival showed us that these people dream of changing, they did not choose this path. Society should help those who need help. We are responsible for every person. Among those who find themselves on the "day of life" there are many people who want to change their lives, they just need a little help and understanding.

What is tolerance?

Tolerance is a multifaceted concept. Many do not understand the true meaning of this word, narrowing it down. The basis of tolerance is the right to express thoughts and personal freedom of every person: both a child and an adult. To be tolerant means to be indifferent, but not to show aggression, but to be tolerant of people with a different worldview, customs and traditions. Conflict in an intolerant society is at the heart of Harper Lee's novel To Kill a Mockingbird. The story is told on behalf of a nine-year-old girl - the daughter of a lawyer who defends a black guy. Tom is accused of a brutal crime he didn't commit. Not only the court, but also the locals are against the young man and want to reprise him. Luckily, attorney Atticus is able to look at the situation with common sense. He defends the accused to the last, tries to prove his innocence in court, rejoices at every step that brings him closer to victory. Despite substantial evidence of Tom's innocence, the jury convicts him. This means only one thing: the intolerant attitude of society cannot be changed even by weighty arguments. Faith in justice is completely undermined when Tom is killed while trying to escape. The writer shows us how much public consciousness influences the opinion of a single person.

By his actions, Atticus puts himself and his children in a dangerous position, but still does not give up the truth.

Harper Lee described a small town in the early 20th century, but, unfortunately, this problem does not depend on geography and time, it is deep inside the person. There will always be people who are not like others, so tolerance must be learned, only then people can live in peace with each other.

What kind of person can be called dangerous to society?

A person is a part of society, so he can be influenced by it or influence it. A person dangerous to society can be called someone who, by his actions or words, violates laws, including moral ones. So, in the novel by D.M. Dostoevsky has such heroes. Of course, first of all, everyone remembers Raskolnikov, whose theory led to the death of several people and made his loved ones unhappy. But Rodion paid for his actions, he was sent to Siberia, while Svidrigailov was not accused of crimes. This vicious, dishonest man knew how to pretend and appear decent. Under the guise of decency was a killer who had the lives of several people on his conscience. Another character dangerous to people can be called Luzhin, a fan of the theory of individualism. This theory says: everyone should only take care of themselves, then the society will be happy. However, his theory is not as harmless as it seems at first glance. In fact, he justifies any crime in the name of personal benefit. Despite the fact that Luzhin did not kill anyone, he unfairly accused Sonya Marmeladova of stealing, thereby putting himself on a par with Rakolnikov and Svidrigailov. His actions can be called dangerous to society. The described characters are a bit similar in their theories, because they believe that for the sake of "good" you can do a bad deed. However, it is impossible to justify crimes with good intentions, evil gives birth only to evil.

Do you agree with G.K. Lichtenberg: "In every person there is something from all people."

Undoubtedly, all people are different. Each has its own temperament, character, destiny. However, in my opinion, there is something that unites us - it is the ability to dream. M. Gorky's play "At the Bottom" shows the life of people who have forgotten how to dream, they just live their lives day after day, not understanding the meaning of their existence. These unfortunate inhabitants of the rooming house are "at the bottom" of life, where a ray of hope does not break through. At first glance, it may seem that they have nothing in common with other people, they are all thieves and drunkards, dishonest people who are only capable of meanness. But reading page after page, you can see that everyone's life was once different, but circumstances drove them to the Kostylevs' rooming house, who themselves were not far from the guests. With the advent of a new tenant, Luke, everything changes. He pities them, and this warmth awakens a glimmer of hope. The inhabitants of the rooming house recall their dreams and goals: Vaska Pepel wants to move to Siberia and live an honest life, the Actor wants to return to the stage, even stops drinking, the dying Anna, tired of suffering on earth, is encouraged by the thought that after death she will find peace. Unfortunately, the heroes' dreams are shattered when Luca leaves. In reality, they did nothing to change their situation. However, the very fact that they wanted to change is good news. The roomers have not ceased to be people, despite the trials that have fallen to them in life, and somewhere in the depths of their souls live ordinary people who just want to enjoy life. Thus, the ability to throw unites such different people who, by the will of fate, found themselves in one place.

Onegin's personality was formed in the St. Petersburg secular environment. In the prehistory, Pushkin noted the social factors that influenced the character of Eugene: belonging to the highest stratum of the nobility, the usual upbringing for this circle, training, the first steps in the world, the experience of a “monotonous and motley” life, the life of a “free nobleman”, not burdened by service, - vain, carefree, full of entertainment and love stories.

Conflict between man and society. How does society affect a person? What is the conflict between the individual and society? Is it difficult to maintain individuality in a team? Why is it important to maintain individuality?

The character and life of Onegin are shown in motion. Already in the first chapter, you can see how a bright, outstanding personality suddenly appeared from a faceless, but requiring unconditional obedience crowd.

Onegin's seclusion - his undeclared conflict with the world and with the society of noble landowners - only at first glance seems to be a whim caused by "boredom", disappointment in the "science of tender passion." Pushkin emphasizes that Onegin's "inimitable strangeness" is a kind of protest against social and spiritual dogmas that suppress a person's personality, depriving him of the right to be himself.

The emptiness of the hero's soul was the result of the emptiness and lack of content of secular life. he is looking for new spiritual values, a new path: in St. Petersburg and in the countryside, he diligently reads books, communicates with a few people who are close in spirit (the author and Lensky). In the village, he even tries to change the order, replacing the corvee with a light quitrent.

Dependence on public opinion. Is it possible to become free from public opinion? Is it possible to live in society and be free from it? Confirm or refute Stahl's statement: "You can not be sure of either your behavior or your well-being when we make it dependent on people's opinions." Why is it important to maintain individuality?

Often a person finds himself in the deepest dependence on public opinion. Sometimes you have to go a long way to free yourself from the shackles of society.

The search for new life truths of Onegin dragged on for many years and remained unfinished. freed from old ideas about life, but the past does not let him go. It seems that he is the master of his life, but this is only an illusion. All his life he has been haunted by mental laziness and cold skepticism, as well as dependence on public opinion. However, it is difficult to call Onegin a victim of society. By changing his lifestyle, he took responsibility for his own destiny. His further failures in life can no longer be justified by dependence on society.

What is the conflict between the individual and society? What happens to a person cut off from society?

Do you agree that a person is shaped by society?

The conflict between a person and society appears when a strong, bright personality cannot obey the rules of society. So, Gregory, the main mountain of the novel by M.Yu. Lermontov "A Hero of Our Time" is an outstanding personality who defies moral laws. He is the "hero" of his generation, who has absorbed his worst vices. A young officer, endowed with a sharp mind and attractive appearance, treats the people around him with disdain and boredom, they seem to him pitiful and ridiculous. He feels unworthy. In vain attempts to find himself, he brings only suffering to people who are not indifferent to him. At first glance, it may seem that Pechorin is an extremely negative character, but, consistently plunging into the thoughts and feelings of the hero, we see that not only he himself is to blame, but also the society that gave birth to him. In his own way, he reaches out to people, unfortunately, society rejects his best impulses. In the chapter "Princess Mary" you can see several such episodes. The friendly relations between Pechorin and Grushnitsky turn into rivalry and enmity. Grushnitsky, suffering from wounded vanity, acts vilely: he shoots an unarmed man and wounds him in the leg. However, even after the shot, Pechorin gives Grushnitsky a chance to act with dignity, he is ready to forgive him, he wants an apology, but the pride of the latter turns out to be stronger. Dr. Werner, who plays the role of his second, is almost the only person who understands Pechorin. But even he, having learned about the publicity of the duel, does not support the main character, he only advises to leave the city. Human pettiness and hypocrisy harden Gregory, make him incapable of love and friendship. Thus, Pechorin's conflict with society consisted in the fact that the main character refused to pretend and hide his vices, like a mirror showing a portrait of the entire generation, for which society rejected him.

Can a person exist outside of society? There is safety in numbers?

Man cannot exist outside of society. As a social being, man needs people. So, the hero of the novel M.Yu. Lermontov "A Hero of Our Time" Grigory Pechorin comes into conflict with society. He does not accept the laws by which the society lives, feeling falseness and pretense. However, he cannot live without people, and, without noticing it himself, he instinctively reaches out to those around him. Not believing in friendship, he becomes close to Dr. Werner, and playing with Mary's feelings, he begins to realize with horror that he is falling in love with a girl. The protagonist deliberately repels people who are not indifferent to him, justifying his behavior with love for freedom. Pechorin does not understand that he needs people even more than he needs them. Its ending is sad: a young officer dies alone on the way from Persia, never finding the meaning of his existence. In pursuit of satisfying his needs, he lost his vitality.

Man and society (how does society affect a person?) How does fashion affect a person? How do social factors influence personality formation?

Society has always dictated its own rules and laws of behavior. Sometimes these laws are simply wild, as we can see in O. Henry's story "". "The savage of our days, born and raised in the wigwams of the Manhattan tribe," Mr. Chandler tried to live according to the laws of society, where the main criterion for evaluating a person was "meeting by clothes." In such a society, everyone tried to show others that he deserved to be in high society, poverty was considered a vice, and wealth was an achievement. It didn't matter how this wealth was achieved, the main thing was to "splurge" Pretense, vanity and hypocrisy reigned around. The ridiculousness of such laws of society is shown by O. Henry, showing the "failure" of the protagonist. He missed the opportunity to be loved by a beautiful girl just because he was trying to show himself to be something he was not.

What is the role of the individual in history?Can a person change history? Does society need leaders?

The higher a person stands on the steps of the social ladder, the more obvious is the predestination and inevitability in his fate.

Tolstoy comes to the conclusion that "the tsar is the slave of history." Tolstoy's contemporary historian Bogdanovich first of all pointed out the decisive role of Alexander the Great in the victory over Napoleon, and generally discounted the role of the people and Kutuzov. Tolstoy, on the other hand, set himself the task of debunking the role of tsars and showing the role of the masses and the popular commander Kutuzov. The writer reflects in the novel the moments of Kutuzov's inactivity. This is explained by the fact that Kutuzov cannot dispose of historical events at his own will. On the other hand, it is given to him to realize the actual course of events in the implementation of which he participates. Kutuzov cannot understand the world-historical meaning of the 12th year war, but he is aware of the significance of this event for his people, that is, he can be a conscious conductor of the course of history. Kutuzov himself is close to the people, he feels the spirit of the army and can control this great force (the main task of Kutuzov during the Battle of Borodino is to raise the spirit of the army). Napoleon is devoid of understanding of current events, he is a pawn in the hands of history. The image of Napoleon personifies extreme individualism and selfishness. Selfish Napoleon acts like a blind man. He is not a great person, he cannot determine the moral meaning of an event due to his own limitations.

How does society influence the formation of goals?

From the very beginning of the story, all the thoughts of Anna Mikhailovna Drubetskaya and her son are directed towards one thing - the arrangement of their material well-being. Anna Mikhailovna, for the sake of this, does not shun humiliating begging, or the use of brute force (the scene with the mosaic briefcase), or intrigues, and so on. At first, Boris tries to resist the will of his mother, but over time he realizes that the laws of the society in which they live obey only one rule - the one who has power and money is right. Boris is taken to "make a career." He is not fascinated by the service to the Fatherland, he prefers service in those places where you can quickly move up the career ladder with minimal return. For him, there are neither sincere feelings (rejection of Natasha), nor sincere friendship (coldness towards the Rostovs, who did a lot for him). He subordinates even marriage to this goal (description of his “melancholic service” with Julie Karagina, declaration of love to her through disgust, etc.). In the war of the 12th year, Boris sees only court and staff intrigues and is only concerned with how to turn this to his own advantage. Julie and Boris are quite satisfied with each other: Julie is flattered by the presence of a handsome husband who has made a brilliant career; Boris needs her money.

Can a person influence society?

A person can undoubtedly influence society, especially if he is a strong, strong-willed person. The protagonist of the novel I.S. Turgenev "Fathers and Sons" Evgeny Bazarov is an excellent example that confirms my position. He denies social foundations, strives to “clear a place” for a future, properly arranged life, believes that the old rules are not needed in the new world. Bazarov comes into conflict with the representatives of the "old" society - the Kirsanov brothers, whose main difference is that both of them live in a world of feelings. Eugene denies these feelings and ridicules them in others. Accustomed to struggle with everyday difficulties, he is unable to understand either Pavel Petrovich or Nikolai Petrovich. Bazarov does not obey social laws, he simply denies them. For Eugene, the possibility of unlimited freedom of the individual is indisputable: the “nihilist” is convinced that in his decisions aimed at remaking life, a person is morally not bound by anything. However, he does not even try to change society, he does not have any plan of action. Despite this, his exceptional energy, firmness of character and courage are infectious. His ideas become attractive to many representatives of the younger generation, both the nobility and the raznochinets. At the end of the work, we see how the ideals of the protagonist are crumbling, but even death is not able to stop the power that he and others like him have awakened.

What causes inequality in society? Do you agree with the statement: “Inequality humiliates people and instills dissent and hatred between them”? What kind of person can be called dangerous to society?

Inequality in society leads to a split in that very society. A vivid example confirming my position is the novel by I.S. Turgenev "Fathers and Sons". The protagonist of the work of Bazarov is a representative of the raznochintsy class. Unlike all nobles, he has the nature of a figure and a fighter. Through tireless work he acquired fundamental knowledge in the natural sciences. Accustomed to relying only on his own mind and energy, he despises people who received everything only by birthright. The protagonist stands for a decisive breakdown of the entire state and economic system of Russia. Bazarov is not alone in his thoughts, these ideas are beginning to dominate the minds of many people, even representatives of the nobility, who are beginning to realize the problems that have matured in society. Pavel Petrovich Kirsanov, Yevgeny's opponent in the dispute between the warring parties, calls people like them ignorant "idiots" who do not have the support of the people, he believes that their number is "four and a half." However, at the end of the work, Pavel Petrovich leaves Russia, thereby retreating from public life, admitting his defeat. He is incapable of fighting the spirit of revolutionary populism, its hatred of the existing order. Representatives of the "traditional way" of life can no longer deny the existence of the problem, the split has already occurred, and the only question is how the warring parties will coexist in the new world.

In what situations does a person feel lonely in society? Can the individual win in the fight against society? Is it difficult to defend your interests before society?

Surrounded by people, a person may feel more alone than alone. This happens if the feelings, actions and way of thinking of such a person differs from the generally accepted norm. Some people adapt, and their loneliness is not evident, while others cannot come to terms with this state of affairs. Such a person is the main character of the comedy A.S. Griboyedov "Woe from Wit". smart, but he is characterized by excessive ardor and self-confidence. He excitedly defends his position, which turns everyone present against him, they even declare him crazy. It cannot be said that he is surrounded by stupid people. However, Famusov and the characters of his circle is the ability to adapt to the existing conditions of life and extract the maximum material benefit from them. he feels lonely in the company of people who live according to such laws, who are able to make a deal with their conscience. The caustic remarks of the protagonist cannot make people think that they can be wrong, on the contrary, they turn everyone against. Thus, what makes a person lonely is his dissimilarity with others, his refusal to live according to the established rules of society.

How does society treat people who are very different from it? Can the individual win in the fight against society?

Society rejects people who differ from it in one way or another. This is what happens with the main character of the comedy A.S. Griboyedov "Woe from Wit". Unable to put up with the norms of public life, he pours out his indignation at the "rotten society of insignificant people", boldly expresses his position in relation to serfdom, the state system, service, education and upbringing. But others do not understand or do not want to understand him. It is easiest to ignore people like this, which is what the Famus society does, accusing it of being crazy. His thoughts are dangerous for their habitual way of life. Having agreed with the life position, those around will either have to admit that they are scoundrels, or change. Neither one nor the other is acceptable to them, so the easiest way is to recognize such a person as insane and continue to enjoy the usual way of life.

How do you understand the phrase "little man"? Do you agree that a person is shaped by society? Do you agree with the statement: “Inequality humiliates people”? Is it possible to call any person a person? Do you agree that “there is nothing more dangerous in society than a person without character?

The protagonist of the story A.P. Chekhov's "Death of an official" Chervyakov exposes himself to humiliation, demonstrates a complete rejection of human dignity. Evil is presented in the story not in the form of a general who brought a person to such a state. The general is depicted in the work quite neutrally: he only reacts to the actions of another character. The problem of the little man is not in evil people, it is much deeper. Reverence and servility have become so habitual that people themselves are ready at the cost of their lives to defend their right to demonstrate respect and their insignificance. Chervyakov suffers not from humiliation, but from the fact that he fears a misinterpretation of his actions, from the fact that he may be suspected of disrespect for those who are higher in rank. "Dare I laugh? If we laugh, then there will be no respect for persons ... there will be no ... "

How does society influence a person's opinion? Is it possible to call any person a person? Do you agree that “there is nothing more dangerous in society than a person without character?

Society, or rather the structure of society, plays a decisive role in the behavior of many people. A vivid example of a person who thinks and acts according to the standard is the hero of the story A.P. Chekhov "Chameleon".

We habitually call a chameleon a person who is ready to constantly and instantly, for the sake of circumstances, change his views to the exact opposite. For the main character in life, there is the most important rule: the interests of those in power are above all. The protagonist, adhering to this rule, finds himself in a comical situation. Having witnessed the violation, he must take action, fine the owner of the dog that bit the person. During the proceedings, it turns out that the dog may belong to the general. Throughout the story, the answer to the question (“Whose dog”?) changes five or six times, and the reaction of the police officer changes the same number of times. We do not even see the general in the work, but his presence is felt physically, his mention plays the role of a decisive argument. The action of power, force is more clearly revealed in the behavior of the figures of subordinates. They are the guardians of this system. The Chameleon has a conviction that determines all his actions, his understanding of the "order", which must be protected by all means. Thus, we can conclude that society has a huge impact on a person’s opinion, moreover, a person who blindly believes in the rules of such a society is a brick of the system, does not allow the vicious circle to break.

The problem of confrontation between personality and power. What kind of person can be called dangerous to society?
M.Yu.Lermontov. "A song about Tsar Ivan Vasilievich, a young guardsman and a daring merchant Kalashnikov."

The conflict in the "Song ..." M.Yu. Lermontov takes place between Kalashnikov, in whose image the best features of the representative of the people are reflected, and the autocratic power in the person of Ivan the Terrible and Kiribeevich. Ivan the Terrible himself violates the rules of fisticuffs declared by him: “Whoever beats someone, the tsar will reward him, and whoever is beaten, God will forgive him,” and he himself executes Kalashnikov. In the work, we see the struggle of an efficient person for their rights, impossible for the era of Ivan the Terrible, for their rights, defending interests in the name of justice. This fight is not only between Kalashnikov and Kiribeevich. Kiribeevich tramples on the general human law, and Kalashnikov speaks on behalf of the entire "Christian people" "for the holy mother truth."

Why is a person dangerous for the state? Do the interests of society always correspond to the interests of the state? Can a person devote his life to the interests of society?

The novel of the Master, which is a story about the fight between the impoverished philosopher Yeshua Ha-Nozri and the powerful procurator of Judea, Pontius Pilate. Ha-Notsri is the ideologist of goodness, justice, conscience, and the procurator is the idea of ​​statehood.

Ha-Nozri, by his preaching of universal values, love for one's neighbor, freedom of the individual, according to Pontius Pilate, undermines the sole power of Caesar and thus turns out to be more dangerous than the murderer Barrabas. Pontius Pilate sympathizes with Yeshua, he even makes weak attempts to save him from execution, but nothing more. Pontius Pilate turns out to be pitiful and weak, frightened by the scammer Caifa, frightened of losing the power of the governor of Judea and for this he paid "twelve thousand moons of repentance and remorse." calls it "Oblomovism".

Life for the Oblomovites is "silence and imperturbable calm", which, unfortunately, are sometimes disturbed by troubles. It is especially important to emphasize that among the troubles, along with “diseases, losses, quarrels,” labor is for them: “They endured labor as a punishment imposed on our forefathers, but they could not love. Thus, Oblomov's inertia, lazy vegetating in a dressing gown on the couch of his St. Petersburg apartment in Goncharov's novel, are fully generated and motivated by the social and everyday way of life of the patriarchal landlord life.

In the criminal law system, a term such as necessary defense (Article 37 of the Criminal Code of the Russian Federation). In practice, however, there are many problems in its application. Let's consider in more detail.

Relevance of the issue

In practice, situations often arise when a person is forced to use force to protect himself or other people. In such cases, one speaks of necessary defense. Art. 37 of the Criminal Code of the Russian Federation excludes the criminality of an act when causing harm to a person encroaching on the life or health of another person. At the same time, there is a stipulation in the norm.

According to Art. 37 of the Criminal Code of the Russian Federation, necessary defense should be expressed in actions corresponding to the danger and nature of the offense. In other words, it is not allowed to cause unnecessary harm to the encroaching subject. With definition limits of necessary defense that is where the difficulty arises in practice. The fact is that a person who uses violence against a criminal cannot always adequately assess the situation.

It is necessary to know what measures can be applied to him, and which ones will be regarded as unnecessary and not corresponding to the nature of his behavior.

Key Features

They follow from Art. 37 of the Criminal Code of the Russian Federation.

Necessary defense, according to the norm, are the actions:

• aimed at protecting the rights and personality of the defender, other subjects, as well as the interests of society and the state, excluding crime;
• legitimate and socially useful.

Protection against encroachment is carried out by causing the attacker certain harm. At the same time, his interests are also protected by law within the established framework. Applying Necessary Defense associated with the extraordinary nature of the behavior of the defender and the need to determine its limits.

In case of exceeding the established limits, the actions of the person will be regarded as intentional, clearly not corresponding to the nature and danger of the encroachment. Accordingly, liability measures will be applied to the defender.

Legitimacy of Necessary Defense Thus, it takes place if the subject performs actions in circumstances that determine the grounds and conditions for protecting protected interests from encroachment and at the same time mark the boundaries of this defense. The presence of certain limits of behavior helps to prevent unnecessary harm to the attacker.

The state of necessary defense is expressed by a set of features that characterize not only the defense itself, but also the encroachment.

Foundations

Defense generally refers to countering an attack. That is, this is a response, forced, derivative action aimed at suppressing illegal behavior. The attacker in such cases himself becomes a victim of his actions.

In the criminal law sense, defense against unlawful encroachment is legal, which acts as an objective basis for the application of protection. The legislation does not disclose the concept of dangerous encroachment, it is not defined, what kind of person can be called a danger to society. However, it clearly follows from the analysis of the norms that defense is unacceptable against inactions/actions that formally contain signs of crimes, but, due to the insignificance of the threat, do not pose.

Terms

To implement protection, it is necessary to have dangerous factor. It is the commission of an unlawful act of an entity that encroaches on the life, health, rights, property of other persons, violating the interests of the state, society or citizen, or the threat of its commission.

The socio-legal characteristic of the encroachment is limited to one sign - public danger. At the same time, criminal law does not require that an action/inaction be committed guilty, and the subject committing it should be able to bear responsibility for the deed.

An offense that is considered dangerous factor, can be characterized as an act enshrined in the Special Part of the Criminal Code. In this case, it will not matter whether the subject was held accountable for committing it, released from punishment due to insanity, infancy (or for other reasons) or not. Such an understanding of the encroachment, which acts as a basis for the use of weapons and, therefore, causing harm during the arrest of a person who committed a crime, is present in the Instructions for the Conduct of Law Enforcement Officials.

Source of danger

Conditions for necessary defense are formed during the active action of the encroaching subject. If the behavior of a citizen is expressed in opposition to an attack, the encroachment, expressed in the form of this attack, is the initial action that necessitates an immediate and effective response.

Inaction creates a threat to interests protected by law. Inaction is not considered as an encroachment, an attempt to perform any action, for example, murder. The necessary defense this acts as a response to obvious active actions. The inaction of a mother who does not feed a newborn, which is stopped by the use of violence against her or his threat, does not create grounds for the necessary defense, as some authors believe. In this case, there is coercion to act - to fulfill the obligation. This situation is resolved in accordance with the provisions of paragraph 2 of part 40 of article CC, subject to art. 39 of the Code.

imprudence

There is always intent involved in wrongdoing. Careless acts can also be intentional and, in principle, be the basis for necessary defense. For example, the driver drives at high speed and creates an emergency. However, in such situations, the danger of actions is not always obvious.

To recognize the legitimacy of prevention actions, the objective orientation and nature of the behavior that begins and accompanies the careless act, the reality of the encroachment and its threat are important. For example, it would be lawful to defend the subject from the actions of a health worker who, through negligence, injected poison into a syringe instead of a medicine and is trying to inject.

Variety of measures taken to prevent harm to health by negligence, the immediate possibility of defense depends largely on the intentions of the offending person, his perseverance in achieving a goal that represents an objective danger, motives, etc.

Continued deeds

Some crimes begin in the form of an attack and then continue as assaults, involving retaliatory violence against attempts to stop them. Accordingly, there are grounds for necessary defense. An example such a situation can serve as the seizure of hostages, premises, vehicles.

The conditions for retaliatory violent actions that arose at the time of the capture of people or objects are also preserved during their unlawful retention. In this case, there is a possibility of causing serious damage to the health of the hostages or property damage to objects. Need for infliction of harm during the detention of persons who have committed a crime, at this stage of the encroachment is caused by the threat of its continuation and transformation into an attack on employees performing their duties related to maintaining order and fighting crime.

It should be said that even the transfer of the weapon that was used in the attack from the attacker to the defender cannot indicate the end of the illegal act.

A dangerous encroachment, which is carried out in the form of an attack, causes an extreme situation. It can be characterized as the expectation of the realization of the possibility of using defense. This stage is considered initial. It indicates the moment and the possibility of starting the defense. Moreover, they are determined for a specific time period.

Right to necessary defense

According to part 3 of article 37 of the Criminal Code, all persons equally possess it, regardless of their professional or other special training, as well as their official position.

The right to defense can be used by both Russian and foreign citizens, and persons without citizenship. At the same time, for the citizens of the Russian Federation, the necessary defense acts not only as a natural legal possibility, but also as a guarantee of the implementation of the provisions of the Constitution on the inviolability of the person, housing, and property. Its consolidation in the legislation is aimed at creating conditions for the fulfillment by persons of their constitutional duty to protect property rights, public and state interests.

For certain categories, the necessary defense acts not only as a right, but also as an obligation. Failure to do so will result in disciplinary, criminal or other liability. Citizens of the Russian Federation, who perform the relevant functions or occupy a certain official position, not only have the right, but must also protect the interests protected by law, since this is regulated by special legal acts that determine their powers and status in a particular area of ​​professional activity. In particular, a police officer must maintain order, stop any actions that violate it; the sentry is obliged to protect the military facility from attacks, etc.

causing harm

The defending person has the right to take active measures to protect against a dangerous encroachment. They, among other things, involve causing harm to the attacker. The implementation of this measure does not depend on the ability to avoid encroachment or turn to other persons or structures for help.

Harm can only be caused to the attacker. If the offense is committed by several persons, the defender may apply to any of them such measures as are determined by the nature and danger of the actions of the group as a whole. Causing damage to third parties not participating in the encroachment cannot be regarded as an act of necessary defense. In these situations, the provisions of the law governing the state of emergency may apply.

subjective basis

It is a special target. A person can be driven by a sense of self-preservation, intolerance for an illegal act, moral duty, the desire to help the victim, the desire to show nobility, empathy for the victim, etc.

The goal is of great importance in determining the moral and social nature of behavior caused by a socially dangerous encroachment. Given this fact, the highest judicial authorities associate the legality of actions with the defender having it. Actions can be taken to:

• Self-defense.
• Reflections of an attack.
• Liberation from the attacker.
• Prevention of antisocial behavior.

The indicated subjective signs - the presence of a special motive and purpose - make it possible to distinguish the necessary defense from other acts that have an outward resemblance to it, but are aimed not at repelling an attack, but at causing damage out of envy, revenge, etc.

Provocation

As follows from the above information, the defense and the harm resulting from it must be caused by the need to stop the attack and protect legally protected interests from danger. With this in mind, if a person commits actions that provoke an attack, then his response cannot be considered a necessary defense.

The actions of the subject to reflect the danger are not legitimate if he himself caused it. In such situations, liability for the damage will come according to the general rules. The person who provoked the attack did not pursue socially useful goals, but acted out of negative motives.

Untimely defense

Causing harm to the attacker involves the timely performance of actions by the defender. Damage can be inflicted only after the beginning and before the end of the infringement, i.e. in case of real danger.

Timely necessary defense can only be called if, for example, the attacker takes possession of valuables, violates order, strikes a citizen, tries to pick up a weapon, open a door, enter someone else's home, etc. In such cases, the attack is considered to have begun, respectively, start and defense.

When determining the timeliness of preventive actions, the moment of completion of the attack is also of no small importance. It is associated with the implementation of objective signs of an unlawful act and coincides for acts with:

• formal composition - with the moment of commission;
• material composition - with causing harm;
• continued / lasting composition - with the moment of interruption or completion of illegal actions.

With the end of the illegal or equivalent anti-social behavioral act, the need to harm the attacker to stop his actions disappears.

Belated or premature necessary defense is excluded. Due to the fact that the actions of the defender are aimed at suppressing / preventing an already existing encroachment, then in time they cannot last longer than illegal behavior.

Exceeding the limits of defense

It takes place when committing intentional actions that clearly do not correspond to the level of danger and the nature of the unlawful actions of the attacker. An important nuance should be taken into account. As exceeding the limit of defense, one can consider not any, but only an obvious, obvious discrepancy between the defense and the offense being committed.

In an objective sense, the obviousness of the discrepancy is expressed primarily in causing excessive harm to the attacker. Any defense "with a margin" or "overestimation" is socially dangerous. It objectively goes beyond the scope of necessity, which is determined by the purpose of suppressing the encroachment.

The more dangerous the attacker's actions, the more reason to apply relatively more dangerous and, accordingly, more effective measures. Defense is always recognized as necessary if the defender did not have other means of protection, including special equipment and weapons, and if only their use made it possible to stop illegal actions in a particular situation.

Legislative regulations

When repulsing a dangerous encroachment or other special means - an extreme measure. It may be necessary or the only one to protect against subjects that really threaten the health or life of the defender or those around him.

The rules that regulate the use of special equipment, physical force and weapons by law enforcement officers in the performance of their official duty help prevent excessive harm to subjects whose actions are the basis for necessary defense. In normal situations, the defender, of course, is obliged to warn the attacker about the intention to use certain measures and give him enough time to fulfill the demands made.

However, in situations where delay creates an immediate threat to the health/life of people and when a warning is clearly impossible or inappropriate, a person has the right not to look back at the rules, not to strictly follow them. Otherwise, the defender risks losing any opportunity to stop the attack and save the victim.

The use of weapons

It is allowed solely to stop the aggression of the attacker.

If a citizen used self defense pistol if there are objective grounds for this, he should not be condemned. If the limits of suppression of the encroachment have not been violated, any condemnation of the defending person should be considered as a manifestation of illegality. This situation is the result of an incorrect interpretation of the list of entities entitled to self-defense. Moreover, this practice leads to indecision among law enforcement officers to use service weapons in appropriate cases, although the current legislation allows their use.

However, hasty action can lead to unjustified casualties. For example, a citizen, lawfully using a pistol for self-defense or to protect against encroachment by other persons, violates the established rules: he does it in a public place if there is a danger of causing harm to outsiders. In addition, it is unacceptable to use for protection such means that pose an increased danger to people and leave no chance of survival. We are talking, in particular, about anti-personnel / anti-tank grenades, machine guns, machine guns, flamethrowers, etc.

Currently, the legislation provides citizens with the right to exercise armed self-defense. Accordingly, when repulsing aggression, one cannot exclude the death associated with the use of weapons. However, the death of the attacker is only allowed as an exception.

The current legislation establishes liability for exceeding the limits of defense in the event of murder or infliction of grievous bodily harm. Such actions are regarded as intentional, but belong to the category of acts of minor gravity.

Description of the presentation on individual slides:

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FINAL ESSAY 2017/2018. THEMATIC DIRECTION "Man and Society". “Nature creates a person, but develops and forms his society” (V. G. Belinsky).

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For the topics of this direction, the view of a person as a representative of society is relevant. Society largely shapes the personality, but the personality is also able to influence the society. Topics will allow us to consider the problem of the individual and society from different angles: from the point of view of their harmonious interaction, complex confrontation or irreconcilable conflict. It is equally important to think about the conditions under which a person must obey social laws, and society must take into account the interests of each person. Literature has always shown interest in the problem of the relationship between man and society, the creative or destructive consequences of this interaction for the individual and for human civilization.

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Definitions: MAN is a term used in two main senses: biological and social. In a biological sense, a person is a representative of the species Homo sapiens, a family of hominids, a detachment of primates, a class of mammals - the highest stage in the development of organic life on Earth. In the social sense, a person is a creature that has arisen in a team, reproduces and develops in a team. Historically established norms of law, morality, everyday life, rules of thought and language, aesthetic tastes, etc. form the behavior and mind of a person, make an individual a representative of a certain way of life, culture and psychology. A person is an elementary unit of various groups and communities, including ethnic groups, states, etc., where he acts as a person. The “human rights” recognized in international organizations and in the legislation of states are, first of all, the rights of the individual. Synonyms: person, person, person, person, individual, individuality, soul, unit, two-legged, human being, individual, king of nature, someone, work unit.

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SOCIETY - in a broad sense - a large group of people united by some common goal with stable social boundaries. The term society can be applied to all mankind (human society), to the historical stage in the development of all mankind or its individual parts (slave-owning society, feudal society, etc. (see Socio-economic formation), to the inhabitants of the state (American society, Russian society, etc.) and to individual organizations of people (sports society, geographical society, etc.). Sociological concepts of society differed primarily in the interpretation of the nature of the compatibility of human existence, the explanation of the principle of the formation of social ties. O. Comte saw such a principle in the division of functions (labor) and in solidarity, E. Durkheim - in cultural artifacts, which he called "collective representations". M. Weber called mutually oriented, i.e. social, actions of people as the unifying principle. Structural functionalism considered social norms and values ​​K. Marx and F. Engels considered the development of society as a natural-historical process of changing socio-economic formations, which are based on a certain way of people's production activities. Its specificity is determined by production relations that do not depend on people's consciousness and correspond to the achieved level of productive forces. On the basis of these objective, material relations, systems of corresponding social and political institutions, ideological relations, and forms of consciousness are built up. Thanks to this understanding, each socio-economic formation appears as an integral concrete historical social organism, characterized by its economic and social structure, value-normative system of social regulation, features and spiritual life.

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The current stage of the development of society is characterized by the growth of integration processes against the background of an increasing variety of economic, political and ideological forms. Scientific, technological and social progress, having resolved some contradictions, gave rise to others, even more acute, put human civilization before global problems, the solution of which depends on the very existence of society, the path of its further development. Synonyms: society, people, community, herd; crowd; public, environment, environment, audience, humanity, light, human race, human race, brotherhood, brethren, gang, group.

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“It’s impossible to live in a society and be free from societies,” the words of V. I. Lenin reflect the essence of the relationship between man and society ... Each of us can both harmoniously interact with others, and is in a difficult confrontation with them or even enter into an irreconcilable conflict. We must understand that we must obey public laws, and society, in turn, must take into account the interests of each person.

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Direction aspects. Personality and society (in agreement or in opposition). Within the framework of this subsection, you can talk about the following topics: Man as part of society. The impossibility of human existence outside of society. Independence of judgment of a single individual. The influence of society on a person's decisions, the influence of public opinion on a person's tastes, his position in life. Confrontation or conflict between society and the individual. The desire of a person to become special, original. Contrasting the interests of the individual and the interests of society. The ability to devote one's life to the interests of society, philanthropy and misanthropy. The influence of the individual on society. The place of man in society. The relationship of a person to society, his own kind. 2. Social norms and laws, morality. The responsibility of a person to society and society to a person for everything that happens and the future. The decision of a person to accept or reject the laws of the society in which he lives, to follow the rules or break the laws. 3. Man and society in the historical, state plan. The role of personality in history. Relationship between time and society. The evolution of society. 4.Man and society in a totalitarian state. Erasure of individuality in society. Society's indifference to its future and a bright personality capable of fighting the system. Contrasting "crowd" and "individual" in a totalitarian regime. Diseases of society. Alcoholism, drug addiction, intolerance, cruelty and crime

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Sample list of topics What is the manifestation of the conflict between the individual and society? Do you agree with Plautus' statement: "man is a wolf to man"? What, in your opinion, does the thought of A. De Saint-Exupery mean: “All roads lead to people”? Can a person exist outside of society? Can a person change society? How does society affect a person? Is society responsible for every individual? How does society influence the individual's opinion? Do you agree with the statement of G. K. Lichtenberg: “In every person there is something from all people. Is it possible to live in society and be free from it? What is tolerance? Why is it important to maintain individuality? Confirm or refute the statement of A. de Stael: “You can’t be sure of your behavior or your well-being when we make it dependent on people’s opinions”

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Do you agree with the statement: “Inequality humiliates people and instills dissent and hatred between them”? Do you think it's fair to say that strong people are often lonely? Is Tyutchev's opinion fair that "any weakening of mental life in society inevitably entails an increase in material inclinations and vilely selfish instincts"? Are social norms of behavior necessary? What kind of person can be called dangerous to society? Do you agree with the statement of V. Rozanov: “Society, those around you diminish the soul, but do not add it. “Adds” only the closest and rarest sympathy, “soul to soul” and “one mind”? Is it possible to call any person a person? What happens to a person cut off from society? Why should society help the underprivileged? How do you understand the statement of I. Becher: “A person becomes a person only among people”? Do you agree with H. Keller's statement: “The most wonderful life is a life lived for other people” In what situations does a person feel lonely in society? What is the role of the individual in history?

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How does society influence people's decisions? Confirm or refute the statement of J. Goethe: "Only in people is a person capable of knowing himself." How do you understand F. Bacon's statement: “Anyone who loves loneliness is either a wild beast or the Lord God”? Is a person responsible to society for his actions? Is it difficult to defend your interests before society? How do you understand the words of S.E. Letsa: “Zero is nothing, but two zeros already mean something”? Should I express my opinion if it differs from the opinion of the majority? There is safety in numbers? What is more important: personal interests or public interests? To what does society's indifference to man lead? Do you agree with the opinion of A. Morois: “You should not be guided by public opinion. This is not a lighthouse, but wandering lights? How do you understand the expression "little man"? Why does a person strive to be original? Does society need leaders?

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Do you agree with the words of K. Marx: “If you want to influence other people, then you must be a person who really stimulates and moves other people forward”? Can a person devote his life to the interests of society? Who is a misanthrope? How do you understand the statement of A.S. Pushkin: “The frivolous world mercilessly persecutes in fact what it allows in theory”? What causes inequality in society? Are social norms changing? Do you agree with the words of C. L. Burne: “A person can do without much, but not without a person”? Is a person responsible to society? Can the individual win in the fight against society? How can a person change history? Do you think it's important to have an opinion? Can a person become an individual apart from society? How do you understand G. Freytag's statement: “In the soul of every person there is a miniature portrait of his people”? Can social norms be violated? What is the place of man in a totalitarian state?

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How do you understand the phrase: “one head is good, but two is better”? Are there people whose work is invisible to society? Is it difficult to maintain individuality in a team? Do you agree with W. Blackstone's statement: “Man is created for society. He is not able and does not have the courage to live alone”? Confirm or refute the statement of DM Cage: "We need communication more than anything else" What is equality in society? What are community organizations for? Can it be argued that a person's happiness depends solely on the characteristics of his social life? Do you agree that a person is shaped by society? How does society treat people who are very different from it? How do you understand the statement of W. James: “Society degenerates if it does not receive impulses from individuals”? How do you understand the phrase "public consciousness"? What is missing in today's society? Do you agree with I. Goethe's statement: “Man cannot live in solitude, he needs society”? How do you understand T. Dreiser's statement: "People think about us what we want to inspire them"? Do you agree that “there is nothing more dangerous in society than a person without character”?

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Quotes for Direction Society is a capricious creature, disposed towards those who indulge its whims, and not at all towards those who contribute to its development. (VG Krotov) Society degrades if it does not receive impulses from individuals; the impulse degrades if it does not receive sympathy from the whole society. (W. James) Society consists of two classes of people: those who have dinner, but no appetite; and those who have a great appetite, but no dinner. (N. Chamfort) A truly honest person should prefer family to himself, fatherland to family, mankind to fatherland. (J. D'Alembert) To do great things, you do not need to be the greatest genius; You don't need to be above people, you need to be with them. (Ch. Montesquieu) Breaking away from the people is like losing your mind. (Karak) A man without people is like a body without a soul. You will never die with people. ...The most beautiful life is a life lived for other people. (H. Keller) There are people who, like a bridge, exist in order for others to run across it. And they run, they run; no one will look back, no one will look at their feet. And the bridge serves this, and the next, and the third generation. (V. V. Rozanov) Destroy society, and you will destroy the unity of the human race - the unity that sustains life... (Seneca)

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Man cannot live in solitude, he needs society. (I. Goethe) Man is able to know himself only in people. (I. Goethe) Anyone who loves loneliness is either a wild beast or the Lord God. (F. Bacon) In solitude, a person is either a saint or a devil. (R. Burton) If people interfere with you, then you have no reason to live. (LN Tolstoy) A person can do without a lot, but not without a person. (C. L. Burne) A person exists only in society, and society forms it only for itself. (L. Bonald) In the soul of every person there is a miniature portrait of his people. (G. Freytag) Human society... is like a surging sea, in which individual people, like waves, surrounded by their own kind, constantly collide with each other, arise, grow and disappear, and the sea - society - is forever seething, worries and does not falls silent ... (P. A. Sorokin) A living person carries in his spirit, in his heart, in his blood the life of society: he suffers from his ailments, is tormented by his sufferings, blooms with his health, blissful with his happiness ... (V. G. Belinsky) It can be said without exaggeration that a person's happiness depends solely on the characteristics of his social life. (D. I. Pisarev) In every person there is something from all people. (K. Lichtenberg)

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People think of us what we want them to think. (T. Dreiser) Frivolous light mercilessly persecutes what it allows in theory. (A.S. Pushkin) Man was created for society. He is unable and does not have the courage to live alone. (W. Blackstone) We are born then to unite with our brothers - people and with the whole human race (Cicero) We need communication more than anything else. (DM Cage) A person becomes a person only among people. (I. Becher) Separate people unite into one whole - into society; and therefore the highest sphere of beauty is human society. (N. G. Chernyshevsky) If you want to influence other people, then you must be a person who really stimulates and moves other people forward. (K. Marx) A person does not begin to live until he rises above the narrow limits of his personal opinions and beliefs and joins the beliefs of all mankind. (M. L. King) The characters of people are determined and shaped by their relationships. (A. Morua)

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Unite people! Look: zero is nothing, but two zeros already mean something. (S. E. Lets) Search together - find everything. Those who sail in a boat have only one fate. Man is a creature so flexible and in public life so receptive to the opinions of other people... (Ch. Montesquieu) He who fled from the people remains without burial. Among people, even a fox will not die of hunger. Man is the support of man. He who does not love his people does not love someone else. Working for the people is the most urgent task. (V. Hugo) A person in society must grow according to his nature, be himself and the only one, as on a tree each leaf is different from the other. But in each leaf there is something in common with others, and this commonality runs through the knots, vessels and forms the power of the trunk and the unity of the whole tree. (M. M. Prishvin) No matter how rich and luxurious the inner life of a person is, no matter how hot the spring beats outside and no matter what waves it pours over the edge, it is not complete if it does not assimilate the interests of the external to it into its content world, society and humanity. (V. G. Belinsky):

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A person loves society, even if it is the society of a lonely burning candle. (G. Lichtenberg) No society can be worse than the people of which it consists. (W. Schwebel) Society is like air: it is necessary for breathing, but not enough for life. (D. Santayana) All societies are similar to each other like cows in a herd, only some have gilded horns. (W. Schwebel) Society is a set of stones that would collapse if one did not support the other. (L. A. Seneca) Terror did not come up with any other means to equalize society, but to chop off heads that rise above the level of mediocrity. (P. Buast) Society is always in a conspiracy against a person. Conformity is considered a virtue; self-confidence is a sin. Society loves not a person and life, but names and customs. (R. Emerson) It is impossible to live in society and be free from society. (V.I. Lenin) It is common for every generation to consider itself called to remake the world. (A. Camus) Society cannot free itself without freeing each individual. (F. Engels) Society is to blame for everything that happens within it; every wretched individual, by the very fact of his existence, points to some defect in the social organization. (D.I. Pisarev)

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Fiction has always shown interest in the problem of the relationship between man and society, the creative or destructive consequences of this interaction for the individual and for human civilization. .

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List of literature for preparation for the final essay. "Man and Society". A.P. Chekhov "The Jumper", "The Man in the Case", "Ionych", "Thick and Thin", "The Death of an Official", "The Cherry Orchard" J. Verne "The Mysterious Island" W. Thackeray "Vanity Fair" F. M. Dostoevsky "Idiot", "Crime and Punishment", "The Brothers Karamazov", "Poor People" M. Gorky "At the Bottom", Old Woman Izergil" Ch. T. Aitmatov: "And lasts longer than a century day "D. Defoe "Robinson Crusoe" E. I. Zamyatin "We" A. Platonov "The Pit" B. Pasternak "Doctor Zhivago" J. Orwell "1984", "Animal Farm" R. Bradbury "451 degrees Fahrenheit" O. Huxley "Brave New World" M. Y. Lermontov "Heroes of Our Time" A. S. Pushkin "Eugene Onegin" I. S. Turgenev "Fathers and Sons" D. Salinger "The Catcher in the Rye" M. Mitchell "Gone with the Wind" L. N. Tolstoy "War and Peace", "After the Ball", "Anna Karenina" N. V. Gogol "Dead Souls", "Overcoat" A. I. Kuprin "Garnet Bracelet", "Olesya" W. Golding "Lord of the Flies" G. Marquez "One Hundred Years of Solitude" O. Wilde "The Picture of Dorian Gray" M.A. Bulgakov "Heart of a Dog", "Master and Ma rgarita "A.S. Griboedov "Woe from Wit" M. Sholokhov "Quiet Flows the Don"

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Comedy A.S. Griboyedov "Woe from Wit" played an outstanding role in the moral education of several generations of Russian people. She armed them to fight meanness and ignorance in the name of freedom and reason, in the name of the triumph of advanced ideas and genuine culture. In the image of the protagonist of the comedy Chatsky, Griboyedov for the first time in Russian literature showed a new man of society in defense of freedom, humanity, mind and culture, cultivating a new morality, developing a new view of the world and human relations. The image of Chatsky - a new, intelligent, developed person - is opposed to the Famus society. All Famusov's guests go dumb with delight at the sight of any visiting Frenchman from Bordeaux, copying the customs and outfits of foreign milliners and rootless visiting rogues who got rich on Russian bread. Through the mouth of Chatsky, Griboyedov, with the greatest passion, exposed this unworthy servility to a stranger and contempt for his own. A distinctive feature of Chatsky as a strong man in comparison with the prim Famus society lies in the fullness of feelings. In everything he shows true passion, he is always ardent in soul. He is hot, witty, eloquent, full of life, impatient. At the same time, Chatsky is the only open positive character in Griboyedov's comedy.

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In the novel "A Hero of Our Time" M.Yu. Lermontov considers personality in the context of society and era and reveals their powerful influence on the formation of a person. The writer's interest in the "history of the human soul" reflects the tasks and problems of the novel. The soul and character of a person are formed in constant struggle: on the one hand, according to the aspirations of his will, on the other, by society and the era. Exploring the psychology of the hero, the author presents Pechorin as a hero of his time. He strives by any means to remove the masks from those around him, to see their true faces, to understand what each of them is capable of. The history of the emotional movements experienced by the characters successively goes through several stages: from indifference or simple goodwill to a complete break. The heroes reach the climax of the development of the conflict, and each suffers a wreck. The fate of the characters is distorted. The inner spiritual freedom of the individual leads to the victory or defeat of a person. "A Hero of Our Time" is a novel about the self-realization of a person, his responsibility to people and his own "I". Pechorin is full of rebellious rejection of the foundations of the existing society, so his attempts to get closer to people, to find some kind of harmonious balance in relations with them are fruitless.

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L.N. Tolstoy in the novel "War and Peace" created a truthful and complete picture of Russian life in the first quarter of the 19th century. A considerable place in the novel is given to the description of secular society. St. Petersburg high society is a special world with its own laws, customs, mores, the intellectual center of the country, oriented towards Europe. But the first thing that catches your eye when describing relationships in this society is unnaturalness. All representatives of high society are used to playing roles, and there is no person behind the acting mask, there is only emptiness and indifference. One of the main pastimes of the members of high society were secular receptions, where news, the situation in Europe and much more were discussed. It seemed to a new person that everything discussed was important, and all those present were very smart and thinking people, seriously interested in the subject of the conversation. In fact, there is something mechanical in these techniques, and Tolstoy compares those present in the salon Scherers with a talking machine. A smart, serious, inquisitive person cannot be satisfied with such communication, and he is quickly disappointed in the world. However, the basis of secular society is made up of those who like such communication, for whom it is necessary. Such people develop a certain stereotype of behavior, which they transfer to their personal, family life. Tolstoy's attitude towards high society is ambivalent. He perfectly sees the vices of the world: insincerity, stiffness, arrogance, deceit, self-interest. But Tolstoy's high society is also intelligent, noble people with fine spiritual organization. This is Pierre Bezukhov, and Natasha Rostova, and Andrei Bolkonsky, and Marya Bolkonskaya, and Nikolai Rostov. These are people who know how to love, know how to forgive and truly appreciate their country. The author contrasts these living people with the dead upper world. The image of society serves not only as a force that forms views, opinions, principles of thinking and ideals of behavior, but also as a background for expressing bright personalities due to it, thanks to whose high moral qualities and heroism the Patriotic War of 1812 was won, which largely affected the future fate states.

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The main theme of all the work of M. Gorky is the study of man, his nature and place in life. In The Old Woman Izergil, the image of the young man Larra is opposed to the image of Danko. With the help of this opposition, the writer condemned many human vices: selfishness, narcissism, pride. Larra is the son of a woman and an eagle, unfamiliar with the concepts of love and self-sacrifice, a selfish insolent person who does not recognize respect for others, ready only to receive without giving anything in return. And that is why the greatest good, life, becomes hard labor for Larra. Gorky emphasizes: freedom in solitude is not freedom. Freedom has value only when it is connected with society, with people. Man is a social being. A person must do everything to live in peace and harmony with others. The young man Danko is the absolute opposite of Larra. For the sake of the freedom of his people, he makes a great sacrifice - he gives his life for the good of his native tribe. Danko did not expect gratitude for his sacrifice. He existed for the people, for their good. Danko did not remember himself, he was constantly worried about others. This hero is Gorky's romantic ideal. LN Tolstoy "War and Peace" The character of a person is formed throughout life. Sometimes one goals and values ​​are replaced by others. Much depends on the environment, on changes both in the life of the person himself and in the life of the whole country, the people. The hero of Leo Tolstoy's novel "War and Peace" Andrei Bolkonsky is constantly in search of his place in life. The author shows how his goals changed, the means he used to achieve them. At the beginning of the novel, the hero dreams of glory, goes to war with Napoleon to find his "Toulon", that is, the starting point that will lay the foundation for his fame ("I want fame, I want to be known to people, I want to be loved by them"). However, the war showed the insignificance of his dreams. Seeing the huge sky, the clouds floating across it, he realized that he had to live according to the laws of nature, that all his goals were so low, worthless. The meeting with Natasha in Otradnoye, overheard her words about the beauty of the night, in which there is so much desire to live to the fullest - all this influenced Andrey. He wanted to be useful to people, to benefit them (“... it is necessary that everyone knows me, so that my life goes not for me alone ... so that it affects everyone and that they all live with me together). He also considers the means for this, being a member of the legislative commission of A. Speransky. At the end of the novel, this is a completely different person who has realized that a person is happy, living a single life with the people, the Fatherland, contributing to great things. And he also realized that one must be able to forgive, because it was precisely the fact that he had once failed to understand and forgive Natasha that deprived him of the love of such a woman! Before his death, Andrey understood this, “... that patient love for people, which his sister taught, was revealed to him!” The author makes his readers think about many things, and above all about how to live on this earth, what kind of person to be. L. Tolstoy's favorite characters seem to suggest answers to these questions.

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Roman M.A. Sholokhov's "Quiet Don" shows readers that a person makes history, but history, in turn, changes a person. The protagonist of the novel, Grigory Melekhov, is painfully trying to find his place in life. He seeks to find the truth in the turbulent and troubled times of the beginning of the revolutionary upheavals of the twentieth century. He wants to take some side, join a certain camp, oppose the cruelty of the fratricidal war, find answers to the numerous questions that the "mad world" puts before Gregory. These moral quests are further complicated by a personal drama. Love for Aksinya, at first thoughtless and passionate, having passed all conceivable trials, develops into love-compassion. Contrary to the condemnation of relatives and villagers, he abandons his family, goes against generally accepted norms, because he feels the need to understand the confusion, the whirlwind of events of these years, to determine his attitude towards them. All this is inseparable from the psychological shifts taking place inside Melekhov. And in the midst of this general discord, Gregory's tired soul longs for peace and quiet. That is why, returning home, he throws a gun into the water.

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One of the significant themes of the novel "The Master and Margarita" by M.A. Bulgakov is a matter of interaction, the relationship between man and power, man and society. Bulgakov shows us how this issue is resolved in ancient Yershalaim and in contemporary Moscow. The writer, following his predecessors of the "golden age" of Russian literature, Russian philosophers of the early twentieth century, was convinced that any society should be based not on material, class, political, but on moral foundations. And the fact that Bulgakov places the capital of his day within the framework of a biblical city and the other world of Good and Evil proves that human life and human nature are eternal and unchanging. This means that the answers to important philosophical questions are universal and correct for any time. The master is a genius, so he was not accepted. After the publication of his amazing novel, the hero began real persecution in the press. When the Master finished his work, he went out with it: “For the first time I got into the world of literature, but now, when everything is over and my death is evident, I remember him with horror!..” Who met the Master in this society? All kinds of brass, lavrovichi, arimans ... Small graphomaniacs engaged in pseudo-creativity. After an excerpt from the novel was printed, these plebeians of MASSOLIT begin to persecute the genius. Bulgakov describes this world of "artists" in very unattractive tones. At times, the bitter irony of the author is clearly traced: "I ... was received by some girl with eyes slanted to her nose from constant lies." Apparently, Bulgakov was describing an environment that was familiar to him. Through the mouth of the Master, the author remarks: "It seemed to me - and I could not get rid of it - that the authors of these articles did not say what they wanted to say, and that their fury was caused precisely by this." Apparently, some persecutors of the hero felt the full value of his novel, but fear and a desire to please the authorities took their toll. They poison the writer, bring him to a lunatic asylum and complete abandonment of his offspring. The master kills the novel and, crowded by the society of pseudo-literaries surrounding him, goes to the “house of sorrow”, where he is met by the reader. Saves the Master from the persecution of this society only the love of Margarita and the acquisition of eternal peace. In Russian literature, the theme of man and society is found in almost every work of great writers. Often on the pages of books we read about the tragedies of a strong personality or a small person, we see the opposition of a bright living nature to an indifferent dead society.

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The dystopian novel Fahrenheit 451 by Ray Bradbury is a skillful critique of the consumer society, fear of its degradation, a warning to the layman. The protagonist of the novel, Guy Montag, works as a "fireman" (which in the novel means burning books), confident that he is doing his job "for the benefit of mankind." But soon he becomes disillusioned with the ideals of society, joins a small underground group, whose supporters memorize the texts of books for posterity. The consumer society described by Bradbury does not burn books, it burns itself - its history, its culture. The value of the novel is in that terrible picture of the future, which may well become true. The American ideal of a carefree life, dreams of universal equality, the absence of unnecessary disturbing thoughts - this limit of society's dreams can turn into a nightmare if the author's warnings are not heeded. Technological progress has greatly facilitated human life, at the same time greatly suppressing his self-preservation instinct. To survive in a new society, which is becoming not only technocratic, but also totalitarian, herd feelings help people, and above all, this affects the spiritual aspects of human life. Consumer existence becomes the norm of behavior, in which the only food for the mind is provided by entertainment, reality is replaced by primitive television illusions. A person does not need science: after work, he should have fun to the fullest, enjoy life, laugh at endless clowning in the theater or cinema, catch thrills, play games, and not at all read serious books, think about them, comprehend the essence of things, meditate about politics or the meaning of life. This crazy society, the surreal world is opposed by calm and majestic nature, where you can think about eternity, about time, about your own life, as well as people who fled from the world to desert places where there is no civilization, but there is freedom of thought and the priority of reason over the inner emptiness. Montag thinks that "somewhere the process of saving values ​​​​must begin again, someone must again collect and preserve what is created by man, save it in books, in gramophone records, in people's heads, protect it at any cost from moths, mold, rust, and people with matches." And here, among nature, Montag finds such people - keepers - who cherish various books in their memory and hope to save at least a particle of human knowledge and experience of many generations from decay and oblivion. Now Montag is with them forever! And only here he comprehends the main meaning of human life: “Everyone must leave something behind. A son, or a book, or a picture, a house you built, or even a brick wall, or a pair of shoes you sewed, or a garden planted by your hands. Something that your fingers touched in life, in which your soul will find refuge after death. People will look at the tree or flower you have grown, and at that moment you will be alive. That is why Montag and his new friends are not afraid of the "end of the world", the war that has fallen on the old world, because ahead of them is a renewed and beautiful world - with meaning, knowledge, spirituality and love. www.ctege.info The moral position of the writer can be illustrated by the statement of R. Emerson: “The true indicator of civilization is not the level of wealth and education, not the size of cities, not the abundance of crops, but the appearance of a person brought up by the country”

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E.I. Zamyatin “We” Man in a totalitarian state. This topic began to appear in the literature already in the 1920s-1930s, when it became clear that the policy of V.I. Lenin, I.V. Stalin led to the establishment of a far from democratic regime. Of course, these works could not be printed at that time. Readers saw them only in the 1980s, during the period of perestroika and glasnost. Many of these works have become a real discovery. One of them was E. Zamyatin's novel "We", written in 1921. The dystopia depicted by the writer showed what totalitarianism, the silence of people, blind obedience to the regime could lead to. The novel is like a warning that everything depicted in it can happen if society does not resist the terrible system of repression, persecution, when any desire of a person to achieve the truth is literally strangled. The inaction of society in a totalitarian state can lead to the fact that everyone becomes part of a huge state machine, turning into a "faceless WE", losing individuality and even their name, receiving only a number among a huge crowd of people (D-503, 90, I-330) . "... the natural path from insignificance to greatness: forget that you are a gram and feel like a millionth part of a ton ...". The value of a particular individual in such a society is lost. It would seem that people built it to be happy. But did it happen? Is it possible to call life by the clock in this United State a happiness, feeling like just a cog in a huge mechanism of the state machine (“Ideal is where nothing happens anymore ...”)? No, not everyone agrees with such a regimented life when others think for them. They want to feel complete joy, happiness, love, suffering - in general, to be a person, not a number. Behind the walls of the state is real life, which attracts the heroine so much - I-330. The benefactor decides everything, it is according to his laws that numbers live. And if someone opposes, then there are ways to make people either submit or die. There is no other way out. The author showed that some of the workers could not capture the spacecraft, involving one of the builders of the Integral D-503 (it was he who was trying to charm I-330 for this purpose). Too strong is the Benefactor and his system. He dies in the Gas Bell I-330, the unnecessary memory of the number D-503 is erased, which continues to be confident in the justice of the state system (“I am sure that we will win, because the mind must win!”) Everything in the state continues to go on as usual. How terrible the formula of happiness stated by the Benefactor sounds: “True algebraic love for a person is certainly inhuman, and an indispensable sign of truth is its cruelty.” to himself: “I ceased to be a term, as always, and became a unit.” A person must be part of society, continuing to remain an individual. “WE”, consisting of many “I”, is one of the formulas of happiness, which readers of the novel come to realize.

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