The topic of the nihilist in the Russian literature of the XIX century - bazaars, Volokhov, Verkhovlensky: the experience of literary comparison. Nihilistic ideas in Russian literature

The word Nihilism is familiar to many people, but only units know the true designation. If it is advised to translate, nihilists are "nothing" from the Latin language. From here you can understand who are such nihilists, that is, people in a certain subculture and the flow, denying norms, ideals and generally accepted norms. Such people can often be found in a crowd or among creative personalities with non-standard thinking.

Nihilists are common everywhere, in numerous literary publications and sources of information about them, as a complete denial, especially intricate and socio-moral phenomenon. But historians say that for each era and temporary period, nihilists and the concept of nihilism denoted several different currents and concepts. Few people know, for example, that Nietzsche was a nihilist, as well as a large number of famous writers.

The word Nihilism occurs from the Latin language, where Nihil is translated as "nothing." It follows that a nihilist is a person who is in the stage of complete denial of the concepts imposed by the society, norms and traditions, in addition, he can exercise a negative attitude to some and even to all parties to social life. Each cultural and historical era implied a special manifestation of nihilism.

History of origin

For the first time, people faced such a culture as Nihilism still in the Epoch of the Middle Ages, then Nihilism seemed to be a special teaching. His first representative was Pope Alexander III in 1179. There is also a false version of the Nihilism, which was attributed to Scholastics Peter, this sembling subculture denied the human nature of Christ.

Later, nihilism touched Western culture, for example, in Germany he was called the term Nihilismus, for the first time he began to use the writer F. G. Jacobi, who heard later by the philosopher. Some philosophers include nihilism on the basis of the crisis of Christianity, accompanied by denial and protests. Nietzsche was also a nihilist, recognizing the concern of the insolvency and even illusory of the Christian superior God, as well as the idea of \u200b\u200bprogress.

Opinion expert

Victor Brent

Psychologist and expert on self-development

Nihilists have always been based on several statements, for example, there is no reasonable proof of the Higher Forces, the Creator and Ruler, there is also no objective morality in society, as well as truths in life, and no action of a person can be preferable to another.

Varieties

As mentioned earlier, the meaning of the word nihylist in different times and the epoch could be somewhat different, but in any case it was about the denial of the human objectivity, the moral principles of society, traditions and norms. As the development of nihilism, its modifications occurred, with the course of epochs and different cultures, today specialists share several varieties of nihilism, namely:

• the ideological philosophical position, which doubts or does not deny the generally accepted values, morality, ideals and norms, as well as culture;
• nihilism is eternal, denying particles;
• nihilism metaphysical, which considers the presence of objects in reality is not at all mandatory;
• nihilism Epistemological, which completely denies any teachings and knowledge;
• nihilism of the legal, that is, the denial of human duties in an active or passive manifestation, the same denial of established laws, norms and rules by the state;
• nihilism is moral, namely the metaetheatic representation, denying moral and immoral aspects in life and society.

Based on all varieties of nihilism, it can be concluded that people with such concepts and principles deny any norms, stereotypes, morality and rules. According to most experts and specialists, this is the most controversial and sometimes a conflict ideological position, which takes place, but does not always receive approval from society and psychologists.

Nihilist preferences

In fact, the nihist of our days is a person based on spiritual minimalism and a special theory of awareness. Nihilist preferences are based in the denial of any meaning, rules, norms, public rules, traditions and morality. Such people do not have the worship of any rulers, they do not recognize the authorities, do not believe in higher forces, deny the laws and requirements of the public.

Do you consider yourself a nihilist?

YesNot

Psychologists note that nihilism is actually a close course of realism, but it relies exclusively on the factual base. This is a kind of skepticism, thinking at a critical point, but in the form of an extended philosophical interpretation. Experts also note the reasons for the emergence of nihilism - the aggravated sense of self-preservation and human egoism, nihilists recognize only the material, denying spiritual.

Nihilists in the literature

The well-known literary work, the affected concept of nihilism is the story of the "nihylist" from the author of Sophia Kovalevskaya about the Russian revolutionary movement. The glory of "nihilism" in the form of a rough caricature can be traced in such well-known literary works as the "breakdown" of Goncharov, "on the knives" of Leskova, "Exchange of the Sea" of the Pishem, "Markevich", "Fracture" and "Markevo", and many other works .

"Fathers and Sons"

Nihilists in Russian literature are primarily remembered by all the heroes of Turgenev's books, for example, a reflecting nihist of bazaars and followed by his ideology of sittles and curtain. The atypical ideological position of the Bazarov is already traced in dialogues and disputes with Kirsanov Pavlom Petrovich, showing different attitude towards a simple people. In the book "Fathers and Children" NiHist manifests a pronounced denial to art and literature.

Nietzsche

It is also known that Nietzsche was a nihilist, his nihilism was the depreciation of high values. The philosopher and philologist, Nietzsche associated the nature of man and value among themselves, but immediately emphasized that the man himself all devalues. The famous philosopher insisted that compassion is a destructive quality, even if we are talking about loved ones. His nihilism is nothing but the idea of \u200b\u200ba superman and a Christian ideal, which is free in every sense.

Dostoevsky

In the works of Fyodor Mikhailovich Dostoevsky, the characters of nihilists are also found. In the understanding of the writer, nihilist is the type of tragic thinker, rebellion and negative in public norms, as well as the enemy of God himself. If you consider the work of "demons", the character of the charts, Stavrogin and Kirillov became a nihilist. This can also be attributed to the book of Dostoevsky "Crime and Punishment", where Nigilism reached the verge of murder.

What is he - a nihist of our days?

Many philosophers tend to those thoughts that the modern man itself is already a nihilist to some extent, although the current course of nihilism has already born to other subspecies. Many people, not even knowing about the essence of nihilism, floats under the sail of the ship, which is called nihilism. A modern nihilist is a person who does not recognize any values, generally accepted norms and morality, does not inclined in any other way.

List of famous nihilists

For a visual example of behavior, experts conducted research, after which they made a list of the most memorable personalities from different eras, promoting nihilism.

Famous nihilists list:

• Nechaev Sergey Gennadievich - the revolutionary of Russia and the author of the "Catechism of the revolutionary";
• Erich Fromm - German philosopher, sociologist and psychologist, considering the term nihilism;
• Wilhelm Reich - Austrian and American psychologist, the only student of Freud, analyzing nihilism;
• Nietzsche - Nihilist, who denied the values \u200b\u200bof material and spiritual.
• Sulpen Kierkegore - Nihilist and Danish religious philosopher and writer.
• O. Spengler - promoted the idea of \u200b\u200ba sunset of European culture and forms of consciousness.

Based on all interpretations and trends, it is difficult to clearly characterize the essence of nihilism. In each era and temporary gap, nihilism proceeded in different ways, denying the religion, then the world, then humanity, the authorities.

Output

Nihilism is a radical flow that deals with all valuable in the world, starting with spiritual, ending with the material benefits of humanity. Nihilists adhere to absolute freedom from power, states, well-being, faiths, higher forces and society. Today, modern nihilist is significantly different from those who appeared in the Middle Ages era.

Philosophy: Encyclopedic Dictionary. - M.: Gardariki. Edited by A.A. Ivin. 2004 .

NIHILISM

(from lat. Nihil - nothing)In a broad sense - the denial of generally accepted values, ideals, moral norms, culture, etc. Sometimes this denial was taken to approve and elevation k.L. Other values (eg, denial of culture in russia, accompanied by a call for revival of native. Morality). IN rus. Culture 2nd floor. 19 in. Nihilists called representatives of the radical flow of the discharges, who denied the surrounding social foundations of the fastener. Russia I. relig. ideology preaching and atheism. Subsequently, the term "N." Used by the reaction for the characteristics of all Revo-Lutz. Forces 60-70s ggwhich were attributed to amoralism, anarchism. IN zap. Philosophy The concept of N. Appeared at Jacobi, Nietzsche was used in the socio-cultural meaning, who understood the illusiveness and insolvency of tradition. Ideals bourges. societies. Kierkegan Source N. considered Christianity and the spread of "Aesthetic." Minigration. Spengler N. denotes the line sovr. europe. culture experiencing the period of "sunset" and "senile" forms of consciousness, which in cultures dr. Peoples allegedly inevitably followed the state of the highest bloom. Hydegger believed N. The main movement in the history of the West, which the final investigation can have a world catastrophe.

Philosophical encyclopedic dictionary. - M.: Soviet Encyclopedia. GL Editorial: L. F. Ilyichev, P. N. Fedoseev, S. M. Kovalev, V. G. Panov. 1983 .

NIHILISM

NIHILISM (from lat. Nihil - nothing) absolute denial ( cm. Negation). This term introduced by Friedrich Heinrich Jacobi in his "Sendschreiben An Fichte" was a common expression due to the Roman I. S. Turgenev "Fathers and Children" (1862). Theoretical Nihilism denies the knowledge itself of the truth ( cm. AGNOSTICISM). Ethical nihilism rejects the values \u200b\u200band norms of behavior, and finally nihilism political opposes any public system, no matter how much it has been called to life. Often it represents only an extreme, reaction against dogmatism, whose badness has become apparent. Nietzsche denotes the word "Nigilism", borrowed from Turgenev, associated with the revaluation of higher values, precisely those values \u200b\u200bthat only fill all the actions and aspirations of people. In this Nietzsche invests the following meaning: there is nothing more, where to live and what should be striving for. It becomes clear that all these desires are completely vain. Nihilism is particularly distributed to the crisis epochs of social and historical development. cm. Also nothing.

Philosophical Encyclopedic Dictionary. 2010 .

NIHILISM

(from Lat. Nihil is nothing) - in the broad sense of the word of socio-morals. The phenomenon expressed in the denial of generally accepted values: ideals, moral norms, culture, forms of societies. life; In Bourges. Zap.-Europe. Philosophy - awareness of the social and spiritual crisis Bourges. Society, as the crisis of all former ideals, which took place in the denial of the meaning of human. Activities. Although the concept of "N." F. Jacobi (see "Sendschreiben An Fichte") in its truly cultural history. The value for the first time acts at Nietzsche, which determines N. as follows: "What does Nigilism mean? The fact that the highest values \u200b\u200bare losing themselves. There is no purpose. No answer to the question" Why "? " (Full. Cons. Op., Vol. 9, M., 1910, p. 9). N., as fairly notes Nietzsche, acts as a reaction to the traditional-liberal form of Bourges. Ideology, Kraya trying to preserve illusions relative to the Bourges. Civilization, seeking to present it as an exercise - or towards the implementation of those ideals, which were proclaimed in the Bourges Epoch. revolutions. N. approves the illusion of these ideals and their incompatibility with real reality. "Christianity, the abolition of slavery, right, philanthropy, peacefulness, truth: all these great words have the price only in the struggle, as a banner, not as a reality, but as n o n n and e n o v and n and For something completely different (even the opposite!) "(ibid, p. 53). Welcoming N., since the last "destroys all the illusions," Nietzsche is trying to overcome it. This attempt to Nietzsche called "the experience of revaluation of all values." The immediate cause that caused N. is, according to Nietzsche, "the dedication of the world", the decomposition of the Christian religion, the beginning of which coincided with the origin of the bourgeois society and the complete completion of the reasons marks his end. "God died," says Nietzsche (see "So said Zarathustra", St. Petersburg, 1913, p. 329), he immediately found that all the structures. The world orders, which rested on the Relig. The basis, lost his support: It turned out that the person himself created this world order, and it became, he could also destroy it. However, the decomposition of the Relig. Consciousness is, in Nietzsche, only immediately. The cause of nihilistic. Refractory. His deeper source should be sought in Christ. Religions, K-paradise split on otherworldly - and the pretentioned - unitulent. After the "artificial" of this "highest" world is found, we have only the "rejected" world, and this higher disappointment is put on his dissent (see Tham). Thus, the very emergence of Christianity was the potential emergence of N. Christianity Nietzsche treats expansion, connecting his appearance with the era of Socrates and Plato, when the teaching about two worlds - the world of moral, true, and the world, predaged and inexpresent The basis of the fourth lies, in Nietzsche, the desire to counteract fate. So, with Christianity Nietzsche essentially identifies the entire worldview of the new time, since it only changed old Christ. Ideals, but left untouched the main one: the desire for the implementation of the highest goal of humanity. Nietzsche speaks in this sense about the "continuation of Christianity by the French Revolution" (see Tames, p. 59), about the transformation of Christ. Ideas in the doctrine of the progressive development of society, about the "modern form of Christianity" - socialism. To finish with Christianity - with his "division of the world on and meaning" - it means according to Nietzsche, and with N., which will lead to the celebration of the new era, the era of "superhummer", for the second there is no more "good and evil" for There is no splitness of the world on the "true" and "false" (amoralist. Nietzsche served as one of the sources of the ideology of him. Fashism). The same spiritual phenomenon, to-ryo Nietzsche marked as N., noted Kierkegaor, calling him "despair." Unlike Nietzsche, Kierkegaor expresses the brewing crisis of the worldview of the new time in the form, in which he is perceived by the Relig. Consciousness, and sees the source N. not in the "spirit of Christianity", but, on the contrary, in the absence of a truly Christ. worldview. Describing the "despair" as a "fatal disease" of the era, Kierkegra to explain it with "... intellectual disease - doubt ... Despair - something deeper and independent ... It is the expression of the whole person, and only thinking "(" Entweder - Oder ", Köln, 1960, S. 769-70). "Despair", in Kierkegara, like N. Nietzsche, paralyzes a person, for in this state it is found that all it does not make sense. However, unlike Nietzsche, Kierkegaor announces the source of "despair" is not religious, but "" the world weight, it characterizes as: 1) natural in moral (spiritual); 2) pagan as opposed to True Christian; 3) natural attraction as opposed to a free election; 4) Nature preference. Beginning in man - reason, the ultra-section start - will; 5) the desire for unity. Goals - enjoyment and confession of unity. Religions - beauty religions. Within the framework of "aesthetic", i.e. "Natural", relationships to life, in Kierkegaran, the question of freedom cannot be raised (k-paradise there is gaining herself by choosing themselves by the decision of the will), for "aesthetics" making the OSN. The motive of his behavior aesthetic. , only loses itself and as a result comes to "despair" (ibid, p. 747-48). Although the model aesthetic. Relationships to life Kierkegaor elects the worldview of Ien romantics (see Romanticism), essentially "aesthetic" he considers the whole owf. Culture (new philosophy - see "Die Krankheit Zum Tode", FR./M., 1959, S. 76 - and even Protestant), including the historic. Tradition, K-paradium led to her occurrence. The term "aestheticism", so on, is the same symbol as the Nietzshean term "". (So, Kierkegaor calls the "aesthetics" even a representative of the "ethical" directions in the ancient Greek philosophy of Socrates, since the latter did not understand that the ethics should lie down by Christianity "will, her way"). As, according to Nietzsche, all the preceding. Culture leads to N., and, according to Kierkegor, "pagan aesthetism" always carries a "fatal disease" - despair. However, overcoming socio-politics. And the spiritual crisis both thinkers are looking for in opposite directions: if Nietzsche calls back to "genuine paganism" ("Eternal Return"), treating him as a "worldview of inequality", tragic. "Love to Rock", then Kierkegaor offers to look for in "Genuine Christianity", it has never been reached and come to a to-roma only through the deepest despair. Attempts by Sovr. Bourges. Brought together Kierkegaran and Nietzsche justified only in the sense that both of them expressed the crisis of Bourges. Culture and tragic. The position of the individual who grew up in the village of this culture.

Term "N." Used by the reaction to characterize all revolutions. Forces of Russia 60-70s. 19th century, Vulgar materialism, anarchich, attributed to K-Ry. Correction of civilization. In this meaning, the term "N." used to officer. Documents [Reports of the 3rd Department (see I. S. Turgenev, Center. Archive, M., 1923), Materials of the Nechaev process], reaction. journalism ("Russian Bulletin"), in "anti-nigilastic" novels (fishing romains, cross, letter, Dostoevsky). From the 70s. Term "N." It is used in overseas bourges. historiography for the tendentious characteristics of advanced Rus. societies. Thoughts (Oldenburg K., Der Russische Nihilismus von Seinem Anfängen Bis Zur Gegenwart, LPZ., 1888; jarmolinsky α, Road to Revolution. A Century of Russia Radicalism, L., 1957).

LIT: Lenin V.I., Gonteli of Zemstvo and Annibal Liberalism, Op., 4 ed., Vol. 5; his own, about "milestones", there, t. 16; His one, another campaign on democracy, there, t. 18; [Katkov M.], about our N. Regarding the Roman Turgenev, "Rus. Vestn.", 1862 ,; Herzen A. I., Letter I. S. Turgenev 21 Apr. (1862), in the book: full. Cathedral op. and letters, t. 15, P., 1920; Alekseev A. I., to the history of the word "N.", in the book: Sat. Art. in Acad. A. I. Sobolevsky. Art. According to Slavic philology and rus. Literature, M.-L., 1928; Saltykov-Shchedrin N., Street philosophy, full. Cathedral op. at 20 tt., Vol. 8, M., 1937; Antonovich M., Asmodener of our time, in his book: Flex. Articles, L., 1938; Kozmin B.P., Two words about the word "N.", "Ian of the USSR. Dep. Lit. And Yaz.", 1951, vol. 10, Vol. four; Chernyshevsky N. G., Labor, full. Cathedral cit., t. 10, M., 1951; Batuto A. I., to the question of the origin of the word "N." In Roman I. S. Turgenev "Fathers and Children", "Ian of the USSR. Dep. Lit. and Yaz.", 1953, vol. 12, Vol. 6; Belinsky V., [Retz. on] provincial delirium ... full. Cathedral cit., vol. 2, M., 1953; Turgenev I., Lit. Both everyday memories, Coll. cit., t. 10, M., 1956; Pisarev D. I., Realists, Op., Vol. 3, M., 1956; Empty P. G., Roman I. S. Turgenev "Fathers and Children" and ideological struggle of the 60s. XIX century, M., 1960; Demidova N. V., D. I. Pisarev and N. 60s, "Vestn. Luge. Ser. Economy., Filos and Law", 1965, NO 5; Cyževskyj D., Literarische Leefrüchte, "ζ. Für Slavische Philologie", 1942-43, BD 18, η. 2.

A. Novikov. Leningrad.

Philosophical encyclopedia. In 5 tons - M.: Soviet Encyclopedia. Edited by F. V. Konstantinova. 1960-1970 .

NIHILISM

Nihilism (from Lat. Nihil is nothing) - in a broad sense - the mindset associated with the installation on the denial of generally accepted values, ideals, moral norms, culture. The term "nihilism" is found in European theological literature already during the Middle Ages. At 12 in. One of the church heresies, who spoke from the position of the denial of the dogma about the Godrochetic nature of Christ, was called "nihilism." In 18 V. The concept of "nihilism" as an analogue of the denial of generally accepted norms and values \u200b\u200bis fixed in European languages \u200b\u200b(in particular, such a term "nygipism" was recorded in the "Dictionary of the New Words of the French language", published in 1801).

In Western philosophy, the term "nihilism" appeared in the 2nd floor. 19th century And received widespread due to the conceptual constructions of A. Schopenhauer, F. Nietzsche, O. Spengler and a number of others. Thinkers and philosophers. Schopenhauer created a nihilistically painted doctrine "Buddhist". In the philosophy, Nietzsche about Nihilism grows into a comprehensive concept, summing up all European historical and cultural development, starting with Socrates who put forward an idea of \u200b\u200bthe values \u200b\u200bof the mind, which was, according to the philosopher, the first cause of burning, which developed then on the basis of the "moral and Christian peace interpretation ". Nietzsche considers all basic principles of the mind, formulated in the European philosophical, -, goal, truth, etc. under the "slander for life", he brings both Christianity, and his whole story leading to his self-denial through the development of a kind cult of intellectual honesty. T. about., Sustainable nihilistic in the culture of Europe is formed due to the fact that the "true world" of traditional religions, philosophy and morality loses their vitality, but the life itself, the earthly world does not find their own values, their real excuse. Nihilism, which meets this global situation, is not, in Nietzsche, empirical phenomenon of culture and civilization, even be very sustainable. Nihilism is the deep all history of Europe, a kind of rocky "anti-trip", which has become a paradoxically, the life of its culture, starting both from its rational-Elny and Judeo-Christian roots. Incredible decline in the dignity and creative relics of an individual into a modern mechanized era only radicalizes this logic and makes it makes a cardinal question about overcoming nihilism. Nietzsche emphasizes that Nihilism is not limited to "death of the Christian God", because all attempts to replace it with the help of conscience, rationality, cult of public goods and happiness of the majority or interpretation of history as an absolute gestation, etc., only enhance the alarming symptoms of nihilism, "this very Creepy of all guests. " Attempts to escape from the "collapse" of higher values, restoring their secularized imitation, I-Biiiiuie strongly exposes, pointing to the "physiological" and the vital anthropological roots of nihilism. In this regard, modern, in Nietzsche, there is only the apogee of the specified grinding and falling a person type, bringing a nihilistic tendency to its extreme forms.

In Nietzsche's notion, Nietzsche can distinguish the features as a formal similarity of him with the idea of \u200b\u200bcommunism at Marx (even the "Ghost" metaphor, wandering around Europe), and a meaningful roll call with the theme "Oblivion of Genesis" at Hydegger, who gave his reading the concept of nichilism in Nietzsche . As "forgetting being" (Heidegger), and the decadence of vitality (Nietzsche) is equally starting with Socrates and develop in parallel in Platonism and in the tradition of metaphysics in general. In both cases, a common marker overcoming this "destiny of Europe" is a professional reached return to Mystico-Dionysian and disinfectric Greece. The originality of Hydegger in the interpretation of nihilism, this frightening "destiny of Western peoples", is that he considers it in the light of the problem of nothing as the "vests of the truth of being of the existence". According to Hydegger, the interpretation of Nichilism in Nietzsche is that he is "not able to think about the essence of nothing" (European Nihilism. - In his book: Time and Genesis. M., 1993, p. 74). And therefore, the secularization along with the unbelief is not the cause of nihilism, Heidegger believes, and its consequences. Nietzsche cannot understand nihilism regardless of metaphysics, it is criticized, because it comes itself in his analysis from the idea of \u200b\u200bvalue, the thinking "being of being ... in his breakdown" (ibid, p. 75). As a result, it remains within nihilism and metaphysics, being, however, "last metaphysics". Unlike Nietzsche, Hydegger connects NiGilism with a new time project with his idea of \u200b\u200ban autonomous self-evaluating subject leading to the Decartian mechanism necessary to approve the domination of a nihilistic person over the Earth.

The problem of nihilism in the Roman I. S. Turgenev "Fathers and Children"

Roman Turgenev "Fathers and Children" was published in 1862.

The image of Eugene Bazarov shocked imaging the whole reading public. In Russian, the waters was first depicted by a dismocrat dispenser - a man of the huge force of the I solid belief.

The main conflict between the hero-demo by the crate and liberals was formulated in Elo Bazarov, facing the Arkady of Kirsa Novu: "You, for example, do not twitch - and with\u003e imagine yourself, we want to wear themselves." Turgenev endowed Bazarov from a different attitude to philosophy, politics of science, art.

Bazarov - nihilist, negative, destroy the tel. In his denial, he does not stop anything before. Why do Turgenev see. Hero of his time in Bazarov? It began to work over the novel, he began at that time, COGD had not yet occurred the abolition of serfdom: when revolutionary settings were still growing. And first of all, and first of all, they rushed into the eyes of the names "^ the ideas of denial and destruction by the attitude towards old order, old authorities] principles. Bazarovsky nihilism is not an absolute nature. Bazarov without denying what is verified by experience and life practical practitioners. So, he firmly convinced that the work of the Life and the vocation of a man that Hee Mia is a useful science, which is the main thing in the world of human vision - naturally scientific under the course of everything. Bazarov says that he is preparing: to make a lot of affairs, it's true, what are these things and something concrete to seek Bazarov, it remains unclear. "In the present time it is useful to deny everything - we denied," he says. Bazarov - an expressant Ide! An advanced democratic movement, which has evolved and developed under the sign "denial of all historically related to the Riyan-Ferrical Society, with the noble culture, with the old world.

When Arkady told Uncle and the Father that Bazarov is a nihilist, they tried their dates their definition of this word. Nikolai Pet Rosicov said: "Nihilist ... This is from Latinskol Nihil, nothing, as far as I can judge; became< быть, это слово означает человека, который, который нечего не признает?» Павел Петро вич тут же подхватил: «Скажи: который ни чего не уважает». Аркадий объяснил им: «Ни гилист - это человек, который не склоняете:

neither any authoritations that do not accept a single principle for faith, no matter how respect is this principle. " However, Pavel Petrovich remained with his opinion: a nihist is a person, "who does not respect anything." Bazarov denied everything that was close and expensive Pavel Petrovich and what was the essence of its existence. Bazarov also penetrated with great contempt in relation to the liberal aristocratic ke. In this carefully traced ideological and psychological process of accumulation and increase, first inepent dislike and antipathy, and then direct hostility was reflected by the very beginning of that time. If in the relations of Democrats and Liberals in the late 1840s, dislike, irony, polemical clashes, then by the end of the 1850s, these relations became irreconcilable hostile. Their meetings in one environment immediately gave birth to disputes and conflicts. Putting a man from a democratic camp in the center of the novel and recognizing his strength and meaning, Turgenev did not sympathize with many ways. Bazarov and his like-minded people. (in fact, not in the novel, because in the novel he did not have them) denied art because it was delivered in the 1850-1860s with some poets and critics above those urgent civil and political tasks, which, from their point of view should have been allowed first. They objected even in the case when it was about the works of such geniuses as Rafael or Shakespeare. So the bazarov does, saying: "" Rafael Strash is not worth a copper, "" a decent chemist is more useful for every poet, "and so on. He does not want to admire the beauty of nature:" Nature is not a temple, and the workshop, and a person in it Worker. "Turgenev cannot support his hero here.

The problem of nihilism was not just interested in the writer, she was lined with them, as adherents of this direction denied a lot of what was expensive him. The writer showed the inconsistency of nihilistic views, forcing the main character that it is to enter into a dispute with himself. Bazarov in many respects contradicted with his beliefs: romantic love for Odentova, participation in a duel with Pavel Petrovich, etc. The spiritual throwing of the main character was needed to push the reader to think about the meditation: to replenish the ranks of nihilists or try to find some other way out of the situation .

Isaev Fargar Mehman Gyza - BSU Nihilist in the work of I.S. Romegenev and I.A.Galov, the importance of the Nihist's Nihist's concept [from Latinsk. Nihil - "Nothing": a person who does not recognize anything, the negativeness] is a socio-political and literary term, widespread in Russian journalism and artistic literature 60. In Roman I. S. Turgenev "Fathers and Children", first printed in the 2nd book of the Russian Bulletin, for the first time in 1862, there is a following dialogue: "Well, and Mr. Bazarov himself, in fact, what is?" - asked P. P. Kirsanov his nephew Arcadia. - "What is bazaars? - Arkady grinned. - Want, uncle, I will tell you that he is actually? " - "Make a favor, nephews." - "He is a nihist." - "How?" - Nikolai Petrovich asked, Pavel Petrovich raised a knife with a piece of oil at the end of the blade and remained immobile. "He is a niHist," Nikolai Petrovich said. - This is from the Latin word Nihil, N and C E G O how I can judge; Therefore, this word means a person who ... who does not recognize anything? " "Say: who does not respect anything," Pavel Petrovich picked up ... - "Which applies to everything from a critical point of view," said Arkady. - "Is it not anyway?" - asked Pavel Petrovich. - "No, not all the same. Nihilist is a person who does not inclined any authorities that does not accept any principle for faith, whatever respect this principle is surrounded ... "-" That's how. Well, I see it, not in our part. We, the people of the old century, we believe that without princes ... Without princepov, accepted, as you say, to faith, you can not sleep step, it is impossible to die. Vous Avez Changé Tout Cela "(you all canceled it - L. K.). Kirsanov and Bazarov in Roman Turgenev - representatives of not only two generations, but also two warring worldviews - so at least it seemed to the author. We can go further and say that these are representatives of the two classrooms who have come together: a serfdom of the nobility and a disheveled intelligentsia, which fainted on the perovy stage of its development against a serfdom in the name of the country's capitalist development of the country. The term "nihilism", which the author, representative of the noble culture in the above dialogue, characterizes the worldview of the representative of the discharge intelligentsia, was not focused by I. S. Turgenev. He could borrow this term from the magazine controversy of the late 20s., In which N. I. Nadezhdin used it for the negative characteristics of new flows in the field of literature and philosophy for the time. But in the 30s. Neither subsequently, until the appearance of "fathers and children" of Turgenev, this term was not filled with any specific social and political content and did not receive distribution. Only the image of the Bazarov in the Roman Turgenev made this word widely known, combat terms, which, then, in the continuation of the decade, did not go from the pages of political and fiction and was apparently even more widely distributed in everyday life of a certain layer of Russian society of that time. As often happens in the literary and political struggle, the nickname, abandoned by enemies, was picked up by those against which she was sent. The accurate translation of the term nihylist is "People who are not recognizing anything" - far from transfers that particular content that this term has received in a real group and class struggle in the arena of politics and literature. People have not been rolded by this name, did not deny anything and were not devoid of certain "ideals", as it wanted to interpret this Latin word P. P. Kirsanov. Bazarov himself, the first nihist in the Russian literature, with his very appearance caused a very complex and as if the contradictory attitude of criticism and readers. Now there can be no doubt that the author tried to condemn the first sprouts of the modern revolutionary democratic movement by this. The author of Bazarov himself was not refused from this sign of equality set by the noble state between nihilists and revolutionaries, and the author of Bazarov, in those moments, when he considered it necessary, in the interests of self-excursion to the young generation, knocking the true trend of his novel. In one of his acquittal letters to the representative of the then radical youth, Turgenev wrote about Bazarov: "I wanted to make a tragic face from him ... He is honest, truthful and democrat to the end of the nails. And if it is called a nihilist, then you need to read: revolutionary. " This recognition of Turgenev and the testimony of the III branch documented that real meaning, which was inserted into the term "nihilism" from the very first moment of its appearance by representatives of the Nobility Society: NiHist was synonymous with the revolutionary. And at the same time, any seminarian, who abandoning the spiritual career, sought to university, and the girl who believed that in choosing her husband, can be guided by her own sympathies, and not by the calculations and orders of the family. "Most of the youth accepted the novel" Fathers and children, which Turgenev considered his deepest work, with a loud protest. She found that "nihylistan markets is by no means a representative of the younger generation," reports, for example, P. Kropotkin in his "Revolutionary Notes". "Contemporary", around which, then under the banner of N. G. Chernyshevsky, the most viable and mature elements of the ideologues of the revolutionary-democratic movement were grouped into the literary embodiment of nihilism in the face of Bazarov sharply negatively. This critical attitude was again dictated by not literary techniques of Turgenev, but by the fact that the studies and continuers of the Chernyshevsky case of the revolutionary, heading the mass peasant movement against a serfstone (and that was the basis of the criterion of the "contemporary"), it was much more widely in ideological sense and deep in the sense of psychological than the reign of the image that this revolutionary was in the curve of the mirror of the Creativity of the novelist-nobleman. However, all the criticism directed by the Chernyshevsky group against the name of the image of the revolutionary to the Bazarovsk Nihilist, did not exclude the fact that the "contemporary" saw and of course relate to the progressive elements of nihilism as a mental movement directed against the serfdom and the noble monarchy. Characteristic for nihilism of the 60s. "Denial of authorities", underlining the rights of the mind, critical attitude towards all established and generally accepted political, economic and household ideals and regulations, passion to the natural sciences, upholding the rights of the individual, in particular the most oppressed female personality, did not go beyond the bourgeois interests and marked the poorer Intelligentsia groups, which is necessary for the most capitalist production method. But this new force, which broke into the arena of history through the clefts of the ceremony of the buildings of feudalism and serfdom, was inevitably it was in the future to expose differentiation. Already Kropotkin, who survived the influence of Nihilism's era, noted that Nigilism, with his declaration of personal rights and denial of hypocrisy, was only a transitional moment to the emergence of new people, no less appreciated individual freedom, but lived at the same time. " The transitional nature of nihilism as a social and domestic phenomenon led to the fact that the very term "nihilism" retained relatively long. Already at the end of the 60s. Representatives of the discharge intelligentsia, sympathize with revolutionary movement or directly hosting participation, university and literary youth, young doctors, agronomists, statistics, writers, etc. Understand the name of "radicals", "populists", etc. and refuse once And forever from the nigilist's nickname. This term remains at the disposal of exclusively anti-remunel, reactionary and liberal fiction and journalism, which continues on its pages under the name of a nihist to give evil and coarse caricatures to the discharge intelligentsia as an anti-refresh revolutionary environment. These are the novels "Clamp" Goncharova, "Exchange of the Sea" of the Lettess, "Nochud", "on the knives" of Leskov, "Marlevo" Kryvynikov, "Bloody Puff" of the Cross, "Fracture" and "Cupid" Markevich, etc. from the entire series These anti-removal alapels, built on the crushing "Nihilism", should be allocated only by the "opening" of Goncharov, in which the caricature image of the nihilist does not turn the artistic and cognitive importance of the novel as a whole and its other images. For seven years, the development of the nihilist in the literary class of the dominant classes, he finally lost the features of honesty, truthfulness and seriousness and turned into a dishonest phrase and a unrelated seducer of the noble maiden. This image could not already cause any perplexes in a democratic environment, as it was with the bazaarov. "For the image Mark, - wrote Shelgun after the appearance of a" cliff ", - Goncharov lowered the brush in South and glowing with breathtaking stripes drew an exhaust figure, like a convicted religion ... G. Goncharov said someone who began in Russia Villains, and asked to take literary measures against them. And here Goncharov became like a young rooster, jumping with fear on the wall. " V. Korolenko quite correctly noted that the author "Putal to Mark Volokhov deep disgust and hatred." This evolution of the literary type of Nigilist from Bazarov to Volokhov, from Turgenev to Goncharov, is not worthy of any compliance with the genuine process of ideological and moral growth of revolutionary-intellectual groups in the Russian society of the sixties. Bazarov - the protagonist of the novel "Fathers and Children" the idea of \u200b\u200bthe novel "Fathers and Children" originated from I. S. Turgenev in 1860 during a summer holiday on the island of White. It was then that the writer amounted to his "formular list of existing persons", in which the preliminary characteristics of the main character was given: "Eugene. .. Not without cynicism, phrases and valid abilities. Nihilist. I am self-confident, says abruptly and a little - working. (A mixture of Dobrolyubov, Pavlova and Preobrazhensky.) Lives small; Doctor does not want to be waiting for a case. Able to speak with the people, although in his soul despises. The artistic element does not have and does not recognize ... knows quite a lot - energetic, can like his discourability. In essence, a befreight subject - the antipode of Rudina - for without any enthusiasm and faith ... Independent soul and pride of the first hand. " Thus, in its original form, it was supposed to be a very sharp and angular figure, completely deprived of mental depths, a hidden "artistic element". However, in the process of working on the work of Turgenev, incredibly carried away by their hero, imbued with sympathy, learned to understand him, see the world with his eyes and even to some extent, to justify the negative manifestations of his nature. The fact is that with all its sharpness and spirit of the denial of all, the bazaars is a typical representative of the allocated democratic youth of the sixties of the XIX century. This is an independent person who is not inclined to any authoriters, all the trial of thought. And under his negation, the hero leads a clear theoretical basis: the imperfection of society and public diseases, he explains the character of society itself. "We approximately know why bodily defaults occur, and moral diseases occur from bad education, from all sorts of trivia, which the human heads are stuffed, from the ugly state of society," he says, "in one word, correct society, and there will be no disease." This is how Russian Democrats-enlighteners of the 60s argued. However, the bazaars, explaining and criticizing the world, sought to change it decisively. It does not satisfy small improvements in life, partial corrections. "Chat, everything is just not worth talking about our ulcers," he contemptuously declares. The hero decisively requires the destruction and replacement of the foundations of the modern society itself. This spirit of the denial of the old, serfdom was in those days in the country inextricably linked with the People's Spirit. Thus, the negation of Bazarov gradually became universal and destructive. It's not by chance that he himself says Pavel Petrovich: "You blame my direction, and who told you that it is not caused by the most popular spirit, in whose name you are you." However, embodied in the image of his hero, the progressive features of advanced young people, Turgenev, according to the fair remark of Herzen, showed injustice "to realistic experienced views", mixing it "with some rough, boastful materialism." Bazarov says: "... I adhere to the negative direction due to the sensation. I am pleased to deny, my brain is so arranged - and Basta! " Stressing the skeptic relationship of the hero to art, poetry, the author reveals a characteristic feature that he observed in some representatives of democratic youth. Turgenev truthfully depicts the fact that the bazaars, feeling in itself the hatred of the entire nobleman, distributed it to all the poets that came out of the noble environment and on representatives of other arts, which was also characteristic of his time. "Among young people, the conviction was spread," said I. I. Mechnikov, - that only positive knowledge can lead to true progress that art and other manifestations of spiritual life can, on the contrary, only to slow down the movement. " That is why Bazarov believes exclusively into science - chemistry, physics, physiology - and absolutely not accepting everything else. Turgenev wrote his novel at the time when the Cancellation of serfdom had not yet occurred. The revolutionary moods were still increased in the people, bringing the idea of \u200b\u200bdenial and destruction to the fore, the old authorities and principles to the fore. "In the present time it is useful to deny everything - we deny," says the bazaars. Therefore, it is his, as the embodiment of this denial, the author saw the real hero of his time. It should be said, however, that Nigilism of the Turgenev Hero is not absolute. What is verified by experience, the practice of life, he does not deny. This applies primarily to work as a man's calling; to chemistry, like useful science; To the materialistic understanding of life, as the basis of a human worldview. But, unfortunately, he skeptically refers to the people's forces on which revolutionary democrats have imposed their hopes. But Nihilism of Bazarov, with its undoubted positive aspects, felt in itself and the danger of the decline of the spirit, the development of superficial skepticism and even cynicism. Thus, the writer insightfully noted in his hero not only what was its strength, but also the fact that in its unilateral development could be degenerated into the extreme and lead the spiritual loneliness and complete dissatisfaction with life. And yet, as the Great Russian Democratian Scientist, K. A. Timiryazev, noted, in Bazarov "... The artist embodied barely only outlined features of the type, with all his secondary disadvantages showed that concentrated energy, thanks to which the Russian naturalist was conquered in such a short time Honorary place is not only at home, but also far beyond. " In the novel, "Fathers and Children" was first depicted by a dismocrat-democrat - a man of tremendous willpower and solid convictions. K. A. Timiryazev compared him for public significance with the historical personality of Peter of the first: -tot and the other were primarily the embodiment of the "eternal worker", anyway "on the throne" or in the workshop of science ... both built, destroying. The main conflict between the hero-democrat and liberals is formulated in the words of Bazarov, addressed to Arkady Kirsanov: - You do not have a keenness, no anger, and there is a young courage and a young burdock; For our case it is not suitable. Your brother nobleman on noble humility or noble boiling can be reached, and these are trifles. You, for example, do not twitch - and already imagine yourself with it, - and we want to fight. What are the views of this hero, which is so militant against-Balanced humility‖ nobles and calls on their future like-minded people to do? Turgenev endowed Bazarov a kind of attitude to philosophy, politics, science, art. Just finding out this originality, you can understand all the actions of the hero, its inconsistency, its relationship with other characteristics of the novel. Bazarov - NiHist, negative, destructive. In his denial, he does not stop before. It should be noted that Bazarovsky nihilism is not absolute. Bazarov does not deny the fact that he is verified by experience and life practices. So, he firmly convinced that the work is the basis of life and the vocation of man, that chemistry is a useful science, which is the main thing in the world's worldview - the natural science approach to everything. The bazaarov says that she prepares himself to make a one, however, what kind of cases it is and to what a concrete bazaars seek, it remains unclear. Bazarov - an expressant of ideas of an advanced democratic movement, which was evolving and developed under the sign of denial of all historically connected with the noblestrocessing society, with a noble culture, with the old world. Bazarov's relationships with other names of the novel when Arkady told Uncle and the Father that Bazarov is a nihist, they tried to give their definition of this word. Nikolai Petrovich said: -Nigylist ... This is from Latin Nihil, nothing, as far as I can judge; Therefore, this word means a man who ... who does not recognize anything? ‖ Pavel Petrovich immediately picked up: -cubs: who does not respect anything. Arkady explained to them: -Nogist is a person who does not inclined any authorities that does not accept any principle on faith, whatever respect this principle is surrounded. However, Pavel Petrovich remained with his opinion: a nihist is a person, - which does not respect anything. He first did not give a serious importance to the beliefs of the Bazarov, having counted it with empty critics. However, he soon lost his calm and self-confidence. Bazarov was not as empty and safe, as he first seemed, because he denied all the things that was close and expensive Pavel Petrovich and that was the essence of his existence, and this nihilist, judging by his statements, was made to act. Bazarov also penetrated with greater contempt and irony in relation to the liberal-andistocratic. In this carefully traceable ideological and psychological process of accumulation and increase, first a deep dislike and antipathy, and then direct hostility was reflected by the reality of that time. Thus, putting a man from a democratic camp in the center of the novel and recognizing its strength and meaning, Turgenev in many ways did not sympathize. He endowed his hero with a nigilistic attitude towards art and made it clear that he did not share his views. At the same time, the writer did not figure out the causes of the negative relationship of Bazarov to art. However, it is not difficult to guess what kind of reasons. Bazarov and his like-minded people (in reality, and not in the novel, since he did not have them in the novel) they denied art because it was delivered in 1850-1860s with some poets and critics above those urgent civil, political tasks, which, From their point of view, it should be resolved first. People seeking to put art above socio-political problems, they objected even in the case when it was about the works of such geniuses as Rafael or Shakespeare. So the bazaars do, saying: -Rafel is not worth the copper; -Other chemist for twenty times more useful than a poet, etc. He does not want to admire the beauty of nature: - Spring is not a temple, but a workshop, and a man in her worker. Of course, Turgenev cannot support his hero here. Indeed, in the history of Russian literature, it was not, perhaps, another such large writer, who would be so sincerely, selflessly and gently loved nature and so fully, a versatile reflected her beauty in his work. Apparently, the problem of nihilism was not just interested in the writer, she was lined with them, as adherents of this direction denied a lot of what was expensive him. However, the emergence of such a direction should have evidenced that the crisis was raised in public strictly Russia, and the passion for nihilistic glances for many was a desperate attempt to find a way out. Maybe Turgenev somewhat contracted paints, transmitting the essence of this direction, but due to this the problem of nihilism received even greater sharpness. The writer showed all the inconsistency of nihilistic views, forcing the main character, the matter to join the dispute with himself. Bazarov in many respects contradicted with his beliefs: in romantic love for one, in a duel with Pavel Petrovich, etc. The spiritual throwing of the main character was to push the reader to think about the meditation: to replenish the ranks of nihilists or try to find some other way out of the situation . Initially, the reader learns about Evgenia Bazarov just that this is a medical student who came to the village on vacation. A story about this episode of his life, actually, and constitutes the plot of "fathers and children." First, the bazaarov offers in the family of his friend Arkady Kirsanova, then together with him goes to the provincial town, where he gets to Anna Sergeyevna Odintova, lives for some time in her estate, but after an unsuccessful explanation in love I was forced to leave and finally falls into the parent house, Where went from the very beginning. In the manor of the parents live long, longing, longing hears him away and makes it once again repeat the same route. In the end, it turns out that he has no place anywhere. Bazarov again returns home and soon dies. Bazarov calls himself a "nihilist", proclaims the idea of \u200b\u200b"full and merciless denial", without recognizing any limits capable of limiting its implementation. Together with the "rulings" of the taught serfdom and a liberal reformation, he also categorically denies love, poetry, music, beauty of nature, philosophical thinking, family connections, altruistic feelings, such moral categories, like debt, right, duty. Bazarov acts as a merciless opponent of traditional humanism: in the eyes of Nigilista, humanistic culture is refuge for weak and timid, creating beautiful illusions capable of serving them with excuse. The humanistic ideals of the enlightened elite and beliefs or prejudices of ignorant masses "NiHist" equally opposes the truth of natural science, approving the cruel logic of life-struggle. The bazaars considers it necessary to start a story again, at his naked place, not believing with its objective logic, nor with the "Opinion of People". And all this is not only ideas, in front of the reader, a person is really a new formation, daring, strong, incapable of illusions and compromises who have achieved full inner freedom, ready to go to his goal, crushing or hating everything that he confronts. In disputes with moderate liberal Pavlom Petrovich, Kirsanov Bazarov easily wins. On his side, not only the benefits of youth and novelty of his position. Turgenev sees that -nigilism is deeply associated with public restlessness and popular discontent, that this is a natural expression in the spirit of time, when everything is overestimated in Russia and turns over. Turgenev recognizes that the role of the "advanced class" moves from the noble intelligentsia to the allocations. But this is only part of the truth opened to the reader in "fathers and children." Turgenev conducts bazaars in circles of life tests. The hero is experiencing tragic love, longing loneliness and even a kind of "world grief". Its dependence on ordinary laws of human life is found, its involvement in ordinary human interests, concerns and suffering. The initial self-confidence of the bazaars disappears, its inner life is becoming increasingly complex and controversial. Gradually it turns out the measure of the objective rightness and the wrong of the hero. The "full and merciless denial" is partly justified as the only one, according to Turgenev, a serious attempt to really change the world, ending with contradictions that cannot resolve the efforts of public parties or the influence of the age-old ideals of humanism. However, for Turgenev is undoubtedly the fact that the logic of "nihilism" inevitably leads to freedom without obligations, to action without love, to the search without faith. Turgenev does not find in the "nihilism" of creative creative strength: those changes that "nihilist" provides for real people, are essentially equivalent to their destruction. Nihilism, according to Turgenev, challenges the imperrupt values \u200b\u200bof the spirit and the natural basics of life. This is seen by the tragic wines of the hero, the cause of his inevitable death. The bazaars differ from other heroes, above all, exceptional energy and courageousness, character hardness and independence developed in the fight against everyday difficulties. -In the foundation of the main figure, Bazarov, "Turgenev later wrote," one who struck me the identity of a young provincial doctor (he died shortly until 1860). In this wonderful person, it was embodied - in my eyes, then, barely norified, still the wonderful beginning, which was then called Nigilism. The impression made on me with this person was very strong and at the same time it is not entirely clear ... ‖ -Mno dreamed the figure of a gloomy, wild, big, up to half the grown out of the soil, strong, evil, honest - and still doomed For perfection - because she still stands on the eve of the future, I dreamed of some strange pendant with Pugachev. It is significant that the Bazarov, the only of all heroes there is no prehistory, in which Turgenev usually gives the key to the character of the character, which he clearly does not want to do in the case of the Bazarov (maybe it is generally not significantly knowing how such characters is very reliably). Unlike all the nobility of the bazaars, it has a figure of a figure and a fighter. He acquired fundamental knowledge in the natural sciences. The accustomed to rely only on his own mind and energy, the bazaarov developed a calm self-confidence. The feeling of his strength is involuntarily transmitted to others, even if it does not appear externally. He immediately puts himself in opposition to all people: -When I will meet a person who would not be saved in front of me, then I bet my opinion about myself. He does not care at all, what others think about him: - a real person should not take care of it; A real person is the one about which there is nothing to think, and which it is necessary to obey or hate. No heart connections do not associate him with people (characterized in this regard his relationship with parents, for whom he does not have pity, nor face, although he says Arkady that they are-luck). From this and the Bazavarovskaya-pretty and unceremoniousness of tone. Relationship between a man and a woman he drives to physiology, art - to-to do money or no more hemorrhoids‖, i.e. He is completely alien to the whole world of beautiful, as well as the noble sophisticated culture of the feelings, which he is associated with religion and philosophy calls -domantism, nonsense, rot, artist (which is worth only this synonymous series!). From such a relationship to life, as well as from -Asmeful pride and takes its beginning, his life philosophy, bold, terrible and paradoxical, consisting in total denial of all the ruins, in which society is based, as well as all the beliefs, ideals and norms of human Life when only naked scientific facts are accepted for truth. "Nigilist, this is a person who does not inclined any authoritations that does not accept any principle for faith, whatever respect this principle is surrounded by, - formulates in the novel by Arkady, obviously from the words of his teacher. Such a philosophy is the pattern of the crisis state of society. According to the exact definition of V.M. Markovich, "It is indisputable for Bazarov that there is not a single-support in modern our everyday life, in a family or public, which would not cause full and merciless denial." For the Bazarov, the possibility of unlimited freedom of personality is indisputable: -nogylistia is convinced that in his decisions aimed at the alteration of life, the person morally uncomfortable. The logic of history, a mining of people's ", tradition, beliefs, authorities - all this should not have any power over the individual consciousness and individual will. Thus, Bazarovsky nihilism applies to public, personal and philosophical spheres. Public Nihilism Bazarov finds its most complete expression in the dispute with Paul Petrovich. These two decent opponents, convinced adherents every of their ideology, could not fail, like two opposite charges. Characteristic of this, that Pavel Petrovich is nervous and himself causes the Bazarov himself, while the latter, full of consciousness of his own strength and superiority, argue as if reluctant to say not to chat ‖. In the question of the nature of transformations in Russia, Bazarov is standing for a strong breaking of the entire state and economic system. "There is not a single civil order, which would not deserve critics," he believes. However, in return, he does not offer anything. In addition, bazaars are not shown in public activities and we do not know if he has real plans for holding their views to life. Pavel Petrovich Kirsanov, as a real liberal, is also convinced of the need for transformations, but against the meaningless destruction of everything. It stands for -civication and -progress, i.e. For the path of reform. With a dispute about the leading social strength, Pavel Petrovich points to the aristocracy, because only it developed to the highest degree of self-esteem, without which there can be no real citizen, respecting the rights of others. -Ristocracy gave the freedom of England and supports her. And new people, thenigilists (at the same time, the Word of Pavel Petrovich every time - by changing the feeling of self-esteem and he breaks down on a break), - ignorant -blasting, who do not have support from the people, the carriers of the Mongolian power, the number of koi, Fortunately, the whole person is half a person. Bazarov in response causes noble people with backward people, all the merits of which in the past. Now they are like a folded arms, like Pavel Petrovich, who has all-prinhibitions and -chsuity of their own dignity, have been driving to demonstrative employment to their toilet, which is why not much has to wait for the benefit for Bien Public (public goods). In the question of nationality and attitude to the people, Pavel Petrovich unexpectedly turns out to be the East Slavophil and proclaims that the Russian people -Patrilarkhalen‖, who honors the legend. And he can live without faith and that therefore nihilists do not express his needs and completely alien to him. Bazarov in response quietly agrees with the statement of the patriarchalness of the people, but for him it is not the sacred basis of the national Russian life at all, but, on the contrary, a testimony about the backwardness and ignorance of the people, its insolvency is neither social force, or even as an engineering engine: - The government that the government pops is hardly going to visit us, because the man is happy to beat themselves in order to just get drunk in the closet. As for the fact that he is alien to the people, the bazaars from -News pride, he notices that he is the ground plowing. He considers himself in any case closer to the people than Pavel Petrovich: -You believe my direction, and who told you that it is in me by chance that it is not caused by the Russian spirit, in the name of which you are so torn? ‖ Does not prevent him at the same time to despire the people, -coli he deserves contempt. On the legal objection of Nikolai Petrovich: -You denier or, expressing more precisely, all destroy. Yes, because it is necessary to build on, - the bazaars coldly notices: - It is no longer our business ... first you need to clear the place. This phrase breeds Bazarov with populists of the 60s., Who had a positive program, and makes his political position extremely uncertain and strange. "He opposed to any final decisions ... Therefore, rejecting old theories, the bazaars do not intend to trust new: Will they turn into dogma who will require obedience? ‖ Not seem to be to the bazaars, like populists, thought to attract people to their side: It seems that it is enough to have it. So, he is not much like a revolutionary, and nevertheless, Turgenev captured the spirit of the revolutionary nationality of those years in it, with his hatred for the existing order of things and renunciation from all public and civil goods. Bazarov appears to us with a certain embodiment of the most negative energy, which moves and feeds any revolutionary movement. In the personal sphere, Nihilism of Bazarov is to negate the entire culture of feelings and all ideals. - Bazarov rejects ... not only certain social establishments and cultural traditions, but it is all that people live today, all that they associate them and brings, all that they drive, which gives their lives justification and meaning. Basareas need another life and other people - on this account, Turgenev leaves no doubt. Bazarov is denied in general the spiritual principle in man. He refers to a person as a biological organism: -All people look like each other both body and soul; Each of us brain, spleen, heart, lungs are equally arranged; And the so-called moral qualities alone and the same in all: small modifications mean nothing. Such a human instance is enough to judge all others. People that trees in the forest; No botanist will be engaged in each separate birch. As in the frog of bazaars, he judges the device of human organs, as well as according to the natural sciences, he thinks to judge a person in general and, moreover, about human society as a whole: with the right device of society, it will still be, angry or kind, stupid or smart. These are all-of-agricultural diseases, like -dabuls-like, and caused by a society. -Reighten society, and there will be no diseases. The image of a nihilist and a bayronic tradition in Russian literature is generally recognized that Bairon's poetry had a great influence on the spiritual development of Russian society. But at the same time, they usually mean the era of Pushkin and Lermontov. Meanwhile, the essays of the bayronic motives were preserved in the work of classical writers even when the tone in public life was asked nihilists and utilitarists. This is explained by the fact that the era of great reforms focused on Russia problems solved in Europe throughout a very long historical period. Certain conditions were also for the approval of educational ideals, and for a romantic reaction to education, and all this was immeasurably complicated by the new experience of disappointments and discoveries, which could be most adequately reflected in the realistic type of creativity. As V.M. Markovich, "The desire and ability to synthesize the traditions of distant epochs (or incompatible on other historical soil of literary directions) make up, apparently, one of the general typological traits characteristic of the whole" big "Russian literature of the new time." Bayronism is very characteristic of young Turgenev. N.N. Strahi wrote: "Bazarov is Titan that rising against his mother-land", and "Be that as it may, the bazaars are still defeated, defeated not by persons ... but the very idea of \u200b\u200bthis life." Bazarov - Titan. Let it be just a figurative expression, but it happened not by chance. N.N. The fears faithfully caught that Turgenevsky Bazarov may be regarded as one of the incarnations of the grandiose, revising against the whole world of the titanic person, which in its time was opected by romantics. Dostoevsky has repeatedly spoke about Bazarov. Let us dwell on one replica that sounded in the "demons" novel. Stepan Trofimovich Verkhovensky declares: "I do not understand Turgenev. He has a bazarov, this is some kind of fictitious person who is not existing at all; They are the first and rejected him then, no matter what is not similar. This bazaarov is some kind of unclear mixture of the Nozdril with the Bayron ... ". With all the irony writer to this character, he often transfers his own thoughts, and it seems that the bayronic features in Bazarov are quite seriously marked by Dostoevsky. D.N. Ovsyaniko-Kulikovsky wrote: "Look at Bazarov, as on the type of" nihilists "or" thinking realists "of the 60s. There is no possibility. To this "movement", in the essence of harmless, bazaars adjoins purely exterior. The denial of art, mockery over the Pushkin, the cult of natural sciences, the materialistic worldview - all this is only "mechanically" binds to the Bazarov with famous circles of young people. But after all, the bazaars are interesting and so significant not at all by these "views", not the "direction", and the internal content and complexity of nature, in fact "dusk", "half grown out of the soil," a huge power of the spirit, finally - during democratism "before The end of the nails "- such independence of thought and such deposits of inner freedom, what God gave the real philosopher." Modern English researcher R. Friborn writes: "In the context of the development of world literature, Russian literature of the nineteenth century transformed the image of a secluded, Baironovsky character, typical of a romantic imagination, to the realistic image of the" new person ", due, but also somehow the consecutive terms of Russian reality " The transformation of the image, of course, was very significant. But the connection of the Bayronovskaya idea of \u200b\u200bthe personality was maintained with an understanding of the type of "new person" in the novel "Fathers and Children". With the romantic rebellion and the baptism of Bazarov, his individualism relates. The individualism of the Turgenev Hero is largely a romantic nature. After all, the bazaarov appear to us in many respects as a rebellious rebar and the destroyer. He is up to the authorities and is ready to cross all the obstacles erected by law, government, the state. Bazarov is passionate about science, it works a lot, it is capable of creating, but it felt that thirst for destruction also finds a response to his heart. It should be added that a number of currents are allocated in romanticism. For the one of them, which is associated with the name of Byron, is characteristic of the idealization of denial. Such idealization is subject to moods, in which the rejection of not only the existing social order is expressed, but also the entire world order. This was due to a deep crisis of educational views at the end of the eighteenth - early nineteenth century. On the one hand, the bazaars in their views are very close to the enlighteners. It is not by chance that there is a version that his prototype was Dobrolyzov. For the Bazarov, especially at the beginning of the novel, the undivided faith in the mind, in science, in the ability of a person on a rational basis to rebuild himself, and the surrounding reality. But, on the other hand, his educational ideas all are too sketchy and one-sided. Life, mysterious, complex, mysterious, constantly refutes the Turgenev Hero. As a result, the bazaars turn out to be in a state of spiritual crisis, deep moral confusion. As the plot develops, Turgenev depicts no longer self-confident, but, as the Dostoevsky wrote, "Restless and Toscant Bazarov (a sign of the Great Heart), despite all his nihilism." It is this Bazarov that the longing, boredom, melancholy and disappointment in life are characterized: "A narrow place, which I occupy, before tiny in comparison with the rest of the space, where I am not and where there are no matter to me; And part of the time I will manage to live, so insignificant before the etern, where I was not and there will be no ... ". Turgenev transfers his thoughts and feelings here, their moods of cosmic pessimism, but this is the world grief, which was first eaten by Byron. Bayronic motifs sound in the Roman Turgenev quite mad. The image of the nihilist in the novel I.A.Gongcharov "opening" in 1869 the third large novel of the writer appears - "opening", the fruit of twenty-year work. It causes a stormy discussion, because it affects the topic of nihilism and nihilists. In the 1870s. Goncharov acts as a talented critic, publishing the article "Millon Torzaniya" (about the comedy Griboedov "Woe from Wit", about Chazkom), "Notes on the Person of Belinsky" and other works. His brooms were perceived as a symbol of all Russian laziness, "opening" in the novel of the same name - as a break, to which all Russia approached. According to the writer and Critica V.V. Rosanova, "The Russian essence, which is called Russian soul, the Russian element received one of the greatest aivans, outlines of themselves, interpreting themselves, reflections about themselves ...". Smart Goncharov saw nihilists, saw populists, saw the People and Death of Alexander Liberator. I saw and realized that lead times are followed by the pink ideals that idealism will end with despotism. Behind the pink and blue chemistry was a red parliament. His books were a prophecy, saving for Russia. He wanted to "influence the minds of young people" (printed in the "contemporary"), but young people were left and he did not believe him. He clearly saw a breakdown, to which Russia fled, as his reckless faith, so that the Nihilism was unplanded by Nihilism and the left ideas, as Mark Volokhov with a gun, eating other people's handouts (at the expense of the society he wanted to destroy). Ivan Goncharov stood in an ambush over this precipice into rye, above this breakdown, and wanted to catch Russia on the summer, as the worn, careless child - and did not catch. Gogol of a small official regretted, Chekhov will mock them, will hate them. Saltykov-Shchedrin shake, however, without Chekhov's personal anger and addiction. And Goncharov simply states: in Russia, the service leads an official to the loss of human. And the more money, the less soul. The official must become a zombie, the functioner, must lose his immortal soul. This is the law. And I must take if he is poor and without species like Ivan Matveyevich (in Goncharov in the "Oblomov"), which "writes men" and sails three and five-member. But this is not the worst. Goncharov had to understand what Russia would die. He did not know how, but he knew - from what. From the Russian Empire to this day, this diagnosis: Oblast. NiHist Mark, who documens the rest of the dinner in the Verin estate (by the grace of paradise), has for the soul of one prudon that, they say, property is theft. He also has a wide-headed hat and gun. And with all this "inventory" he calls faith, promising free love. But calling something nowhere. He himself is a reasonable. By opening - and in the bushes. Faith is repent, it is forgive, it will take a faithful friend, rich and scientist. But Russia did not want to repent, and the landowner - a friend or brother was not found. And everything ended not with property, but theft. Under the breakdown, in the "bushes". In the last novel, the "breakdown" of Goncharov is trying in distorted, gloomy paints to present the revolutionary struggle of the discharge intelligentsia. But the artistic value of the "cliff" is determined by the non-fake, a false manner of the Nigilist Mark Volokhov. The genuine hero of the novel is faith - one of the most positive female images created by Goncharov, the embodiment of the best mental qualities of the Russian woman, evidence of the deep faith of the Writer in his native people, in his future. Roman Goncharova contains truthful paintings and images of Russian life. According to the skill of the composition, brightness of portrait sketches, depth and drama of psychological penetration into the image "Obust" - a significant artistic achievement in the work of Goncharov. It is distinguished by the loyalty of reality, which brought the writer to the conflict with his own, sometimes a very limited understanding of the events and directions for their development. Ultimately, the reader clearly felt that before the trends of new ideas embodied in the best features of faith, neither the patriarchal "truth" of grandmothers, nor Fifted bourgeois virtues of Tushina. "Demonic" in the form of a brand At first glance, it may seem that Lermontov line ("His Tamar does not bother ...") sounds in the novel "Crash" by chance, situationally. In the scene of the seduction of the paradise Ulyana Kozlova, the latter quotes the Lermontov "Demon": "Leave the threat, our Tamar is not banging" ... Quote seems all the more random that the given words in the poem Lermontov turned to the father of Tamara and have no direct attitude to the topic " Seduction. " Meanwhile, the analysis of the Goncharovsky novel shows that the quotation from Lermontov is far from random. The rod psychological plot of "cliff" constantly reproduces the ideological and psychological situations of the Lermontov "Demon". First of all, the Associations with the "Demon" causes ideological and psychological conflict over the line: Mark Volokhov - Vera. Weaker this parallel is scheduled in the relations of paradise and Sophia Beloveodova. Lermontov Demon is a cultural heir to the world demonology in the literature and the carrier of such common features such as extreme pride, contempt for the world of people, the desire for knowledge and freedom, the desire to clothe evil into beauty, although researchers celebrate some loss of depth in Lermontov image - Compared with the world tradition. All these features we find in the Goncharovsky nihilist Mark Volokhov. The idea of \u200b\u200bthe novel "The breakdown" grows, in the specified sense, from the expansion interpretation of the "fall" faith (and in part and grandmother), and its central plot represents the expansion-symbolistic interpretation of "seduction", or, or rather, the history of the seduction of faith by Nillym Volokhov. In the center of attention of the novelist, the collision of the new, atheistic-materialistic "truth" Mark Volokhov, the "New Apostle", and the truth of the grandmother's, traditionally-Orthodox church and human coercility. Such a plot and such a conflict could not but cause certain associations with the Lermontov "demon", since both there on the extreme poles of the conflict, on the one hand, "King Poznan and Freedom ... The enemy of heaven", and on the other - "the church on a cool The top ", straight reminiscent of the chapel, where faith draws his hand in ideological collision with Mark. Offering Tamara "Leave the former desire." The demon promises: "Pochin is proud Poznanya // In return I will open you." Lermontov uses here a fundamentally important motive for a demon who has become a common place in the literature, the motive of the "proud Poznan". The main feature of the demonism as such - it is the "pride of Poznanya" of what is not given to know the other, "crowd". The concomitant factor in this case is always some mystery, rather a promise of a new thing than a specific appeal. The Lermontov Demon only indicates the "punching", or, in other tongue, the abyss of Poznanya. Demonic pride, based on the conviction in mastering the truth, not known to others, is a distinctive feature and Mark Volokhova: "After all, Mark came - and made a new look in all that she read, heard that he knew the look of full and daring denial. .. ". Recall, by the way, the scene of dating Mark and Faith, which already contains an indication of the demonic role of Volokhov. Volokhov offers faith ... Apple. And at the same time he says: "Do not know? ... This divine truth is bypassed the whole world. Do you want to bring Proudhon? I have it." So the apple proposed by faith, imperceptibly turned into ... some new knowledge. It is clear that in the grandmother's garden ("Eden") reproduced by the mythology of the seduction of Eva Satanov, who made the image of the snake. Goncharov does it completely consciously. His whole romance is saturated with Christian images and myths. From the first meeting, Mark, as well as a seductive demon, hints at the possession of some knowledge - and seduces or trying to seduce with the hints on the "Pochin Poznan". Naturally, Mark as an image of a fundamentally different nature than the Lermontov demon, more concreteen in all conversations about the "Pookin Poznan". All these conversations, as it were, are shifted by the reflected light in conversations of faith, reading the "history of civilization" GIZO, who knows the name of Macaula, etc. Like the Lermontov Demon, Goncharovsky "Bes Nihilism" is a kind of "king of freedom." Freedom from religious morality, on which the life of society is based. In order to show the insignificance of this morality, the demon indicates the insignificance of people of her carriers. From the same demonic height, it is trying to disappear and Mark Volokhov on life, the surrounding faith, on the "grandmother, provincial fish, officers, officers and stupid landlords", on the "gray-haired dreamer" of the paradise, on "stupidity ... grandmother's belief", "authorities learned Concepts. " He and faith proves that she "does not know how without fear ... Love", and therefore it is not capable of "true happiness." Like the Lermontov demon, Mark promises the faith of "other delights of the depth," first of all the "truth" of nature, and not "false learned rules", whose carriers call him "dead". Depicting his "Demon", Goncharov inherit an old tradition, dialectically "mixing the cards and evil". The article "is better late than ever" he really rightly noted this feature in the nature of Volokhov: "I took not an adventurist who rushes into the omut for the benefit to fish in muddy water, but from his point of view - honest, that is, a sincere person, Not stupid, with some kind of character. And in this condition of success. Not a deliberate lie, and his own sincere misconception could only be misleading faith and others. Plut everyone would have learned since and turned away from him. " This is a dialectical mixing of good and evil, the cold cruelty of the demon and sincere delusion we see Lermontov. The demon is not deliberately deceiving Tamar, when he says: "I could return me to good and heaven." In his own way, the demon is honest before Tamara, like Mark before faith. In the culmination stage before the "fall" of the faith, Mark is no wonder about his honesty: "If I would like to deceive, I would have deceived for a long time - it became, I can not ...". The final design of the psychological portrait of the demon is very characteristic. Although, although I wanted sincerely for myself, the lot, nevertheless, did not change my nature, there was a spirit of lies, cruelings, cruelty and anger. The final part of the poem includes the conversation of a demon and angel. The angel takes the soul of Tamara to Paradise, but again "reached the hellless spirit." Here Goncharov literally follows the scheme drawn by Lermontov. The fall of faith is already redeemed by the confession and tears of grandmother, the nobility of Tushina, repentance of the paradise, like the soul of Tamara is washed by tears of the angel faith already began to rely on the change of his destiny, began to cut off. It was at that moment that the hellish spirit buffels ": Mark sends a letter to faith. "Before it, he was standing again." And Goncharov in the reflections of faith is the same horror: "My God! He is still there, in the gazebo! ... threatens to come ...". Further events are determined by participation no longer, but three heroes. Lermontov has a demon, Tamara and Angel. Goncharova: Mark Volokhov, Vera and Tushin, ready, as an angel in Lermontov Poem, to upline "misconduct and suffering" faith. In both works, the dispute dialogue of two opponents, a dispute for the soul of the fallen woman. Just as the demon says "proudly in dying madness:" She is mine! "Mark Volokhov also claims his rights to faith:" You see that she loves me, she told you ... "After receiving the letter from Volokhov Vera looking for me. To whose "custodial breast" is cuddled - and finds it in Tushina, partly in Grandma and Paradise: "She has found protection from his desperation on the chest of these three people." It was Tisin who was elected to meet with Mark. He must protect it from the "evil sorcerer." Although the tushin at a meeting with Mark is a few and does not go beyond the scope of role assigned to him, in essence, he says everything the same thing that Angel said in the Lermontov poem a demon. "Disappearance," - Tushina's speech is reduced. In a conversation with a carcass to the surface, the malice of Mark, Goncharov speaks about the "evil annoyance", "angry irony", "irritation", "malice", "angry trimming". There is a "deadly poison." V.D. Sacraft notes that the demon is "a creature acting by the voice of passion ...". This is fundamentally important observation, especially in terms of comparison. According to Mark, the passion justifies everything and wins everything, he even believes that now, after all that happens, "the passion will break faith." The last mention in the novel about Volokhov returns to the "demon", and to associations with the Lermontov theme in general. After a conversation with the carcass of the Volokhov feels awkward, his pride suffers. This is not regretful of faith, but a sense of humiliated pride, a feeling of vulnerable pride and ... defeat. "He was angry that it was awkward, unclear ... It seems to be removed like an enemy, with a weak ...". It is clear that Mark did not change at the same time, everything remained the same "proud king of Pozhani and Freedom," only the victims defeated. The head of the expressive message is ends that Volokhov intends to ask ... in Juncker with the transfer to the Caucasus. " If the "demon" is one in the novel, then the features of "demonist" are scattered in many "cliff" heroes. The prelude to the "seduction" of Faith Volokhov is because attempt by the paradise chief Sofye Belovodova on "Freedom", the need for "his will", "passions". Nihlist Goncharov - Mark Volokhov In 1869, the third and last novel of the writer appeared in the liberal journal "Bulletin of Europe" - "opening". Goncharov worked on him twenty years. The idea of \u200b\u200bthe "cliff" originated almost simultaneously with the plan of "Oblomov". Talking about your visit to Simbirsk in 1849, Goncharov writes: "There was a crowd to me with old, familiar faces, I saw not yet sacred patriarchal life, and together new shoots, a mixture of a young with old. Gardens, Volga, cliffs of the Volga region, native air , childhood memories - all this faced me in the head. " At initial intention in the novel, a "extra person" theme, traditional for the literature of the nobility of the Russian liberation movement, should have been widely developed. At the same time, then the goncharov felt the appearance of new warehouse people in the Russian reality and new desire. "In the initial terms of the novel, the writer pointed out, - on the site of Volokhov, I was assumed to have another personality - also a strong, almost daring will, not worried, in my new and liberal ideas, in the service and in St. Petersburg society, and sent permission to the province But more restrained and brought up, rather than Volokhov. Vera also, contrary to the will of grandmother and a whole society, was fascinated by passion for him and then, he got married for him, left him to Siberia, where he sent him to live for his political convictions. " The hostile attitude of Goncharov to the revolutionary-democratic intelligentsia, which established in the 60s, changed this initial idea of \u200b\u200bthe novel towards the crushing "Nihilism". In the first part of the novel, drawing the capital secular environment, Goncharov exposes sharp criticism of the soulless and cold aristocracy, the hypochemia and the arrogance of the highest noble-bureaucratic circles, presented in the novel in the images of the old secular Zhuira Pakhtina, the epicurea-bureaucrat Ayanova, the "magnificent doll" Belovodova and DR . Goncharov believed that the "big light" broke up with Russians, the Russian language, was saturated with egoism and cosmopolitan moods. The life of the Supreme Social Society is considered by Goncharov in connection with the hated outflower. So Ayanov - the same Oblomeman, for whom the purpose of life - the rank of a secret adviser, a quiet service with a high salary in some unnecessary committee, "And there, worry about yourself the human ocean, change the eyelids, fly in the puchin the fate of peoples, kingdom - everything will fly Past of him ... "In the image of Belovodova, according to the writer, presented" Wall of the Great Sweetheart, summarized in the family legends of the genus, in the decency of the tone, the word of aristocratic-obcomment immobility. " In many respects, ironically belonging to the idealists of the 40s, Goncharov showed a hostile attitude in his novel and to new people, to democratic youth of the 60s. The appearance of this youth was presented to him in the face of Mark Volokhov. Creating this image, the writer meant the youth, fond of the ideas of a democratic movement. The political meaning of the image of Mark Volokhov himself explains this way: "Volokhov is not a socialist, not the doctrine, not a democrat. He is a radical and candidate for demagogues: he is ready to go to action from the soil of a celebrating theory of unconditional denial to action - and if we have moved .. . There was a wide propaganda of communism, international underground work, etc. ". However, the political connections of Volokhov were not disclosed in the novel, the political program is not formulated, and its political program is not fully formulated, and all its propaganda activities are drawn in an idea: the only man, a fourteenth-year-old boyfriend. Goncharov wanted to emphasize this worthlessness and the groundlessness of the Volokhovy and their "extreme views." More thoroughly described moral principles and moral features of Mark Volokhov. In the image of the WATER writer, the extreme nihylist, the man is immoral, selfless, he preaches the theory of "free love", etc. People of Volokhov type met in the Russian reality of the 60s, but they represented not a typical phenomenon, as the gonchars sought, and It was not characterized by an appearance of advanced youth of that time. The writer notes in Volokhov, perseverance, sincerity. But in the image of Goncharov, all the abilities and intentions of Volokhov are aimed at the destruction of life, her moral obscuration. It is clear that the democratic camp saw in the form of Volokhov slander on the advanced youth, the perversion of the ideas of Chernyshevsky and Dobrolyubov, under the banner of which she was. Thus, in the novel, the "cliff" of the goncharov, on the one hand, criticized the liberal-noble intelligentsia of the 40s, rightly finding the features of the grunce, and on the other, did not accept the new truth of democratic youth of the 60s. He saw his public and moral ideal of Goncharov in those who are "already open through the reasonable development and streamlining of new forms of Russian life." In these words, Goncharova had an explicit controversy with revolutionary democracy, with Chernyshevsky and Dobrolyubov, called not to bourgeois-liberal reforms, but to the revolutionary struggle with autocracy and landowners, to the peasant revolution. The expressive of the Goncharovsky idea of \u200b\u200b"reasonable development" of Russian life, Russian society is in the novel by Tushin. In contrast to the perpetual fluctuations and doubts of the paradise, the grade of Volokhov Goncharov stresses the vital stability and the confidence of Tushina, which is inherent in the thoughts of the faithful, the heart is solid - and there is a character. " It is Tushina that attributes gonchars a sober and correct understanding of life, seeing the "representative of the real new force and a new case" in the Poreframa of Russia. With his romance, Goncharov was clearly fought for the younger generation, trying to answer the question in his own way "what to do?", Delivered by Chernyshevsky. The novel "Vysra", according to Goncharov, was to express the idea of \u200b\u200bawakening and show the prospects for the development of Russia. In the "cliff" it was shown that the "old truth" grandmother personifies, according to the writer, "conservative Russia", crashed. But, on the thought of Goncharov, the "cliff" also meant defeat and democratic positions. Goncharov is trying to approve some eternal and unshakable moral norms and rules in the novel and with this position fights against the revolutionary-democratic ideas of the 60s, which, according to the writer, lead to mistakes in life. This thought is embodied in the novel in the history of the drama of faith. In its environment, faith is alone. Having met Volokhov, she faced with a phenomenon, she is unfamiliar, with a man who tries her heart to the failures of his life, his courage, desire for a new one, the best. But the extreme nihilism is Mark Volokhov, his theory of "love for a term" repel faith. She believes that the woman is "created for the family first of all," and believes in happiness with his beloved for life. Goncharov wants to show that the passionate feeling of faith could not reconcile with immoral, as it emphasizes the writer, the principles of the "Robber Markushki". In the young generation shown in the novel, the central is not the image of Mark Volokhov, but the image of faith, embodied the humane aspirations, moral purity and the power of advanced Russian youth. Nihilists - Evgeny Bazarov and Mark Volokhov Novels "Fathers and Children" and "Crash" are written almost at the same time, but the first novel was written for five years before the second. And Turgenev and Goncharov affect the important problems of the Russian society of that period, try to identify ways of its future development. Both writers depict the heroenigilist, the all-round hero. Turgenev sympathizes his hero, his views, he sees in the bazaareas and a positive start and as if enough for him, although the result is the fallacy of his views. Goncharov also resorts to the image of Nihilist, Mark Volokhova, who does not accept the existing laws of the development of society, and in a conversation with Paradise recognizes that there is no "Arena" in Russia yet. Perhaps the author gives us to understand that the time of Mark has not yet come. Both writers are objective in the image of reality, showing images that were formed in the society of that time. But the authors oppose nihilism, which carries a destructive force that deny the traditional way of public life, but in return does not represent anything. Writers denied nihilism, since it is impossible to deny the current moral foundations, which leads to vulgarity, the destruction of the foundation, to the abandonment of human and civil debt, in which no one should do anything. And this leads to the destruction of society, as such. It is impossible to live without faith, without support. Mark does not believe and does not think about tomorrow, for both heroes is characterized by imyarchiness. Writers show that nihilism carries in itself not creative, but destructive power. Two opposite camps are faced in novels: the traditional views of the liberal-noble intelligentsia and a new look at society, a democratic camp. In the collision of these radical directions, it seems, writers are looking for "golden middle, but cannot not find it, because the society shown by them throughout the novel does not change, and the" leaders "of the new movement are doomed. Bazarov in the late dies, and Mark goes to the Caucasus. Nihilist Turgenev is not very different from the Nihilist of Goncharov. But is it possible to observe the evolution of the image of the nihilist in these works? Did you go forward Mark Volokhov? Whether he was able to put forward to the place of denying reality, the other is the best reality in which the people will live better. But the attitude towards the people of the Heroes-Nihilists was almost the same: the bazaars did not like the people, but he knew how to communicate with him, and Mark did not care about the fate of the people. He does not push any social and important thoughts. Emu is indifferent to the position of the people, for he does not make a purpose to change anything in society. He only denies. Regarding the brand, even regress is observed. Mark, as Bazarov's successor degrades. If the Bazarov had an estate, "place of residence", then Mark was sent to the province of "authorities", since, he could not serve, "to serve would be glad to be sick and, arriving here, lived on someone else's account. Unlike Bazarov Mark without a kind, without a tribe. He is a strange type, an eccentric, in his depicting Goncharov applies Iron: he pulls the pages of books from the Kozlov library, and he also cares about the poor teacher when his wife throws him. Goncharov does not deprive her hero of positive feelings. Nihlist Goncharova is honest and sincere, he says that his position is no different from the position of the paradise, nobleman, for both of them is characterized by "nothing," idleness. Bazarov is engaged in the study of natural sciences, and Mark is only philosophized, taking as the basis of Proudhon: "Property is theft", that's how it justifies his thieves habits. For both heroes, the indifference to how people surround them are among them. But the hero of Turgenev evolves. The coup in the soul of Bazarov occurs under the influence of the tragic love for Odintova - he begins to realize the presence of romance in his soul, which used to be unthinkable for him. If you compare the images of the Bazar and the brand, then you can see that the image of the bazar, as a nihilist, much deeper. Thus, the love of Odentoe postpones the nihilism of the Bazarov to the background. It detects the feelings that he detected himself. But Mark is struggling with the beliefs of faith, that is, with philosophy, the businesses of the annoying, old world, he denies faith in God, religious dogmas, moral norms. Mark does not believe in God and therefore does not want and can not swear before God in his love, in the fact that it will continue forever. He denies eternity, lives today. But at the same time he is honest, his honesty is manifested in the fact that he does not deceive faith and does not hide his intentions from her. In his words, there is also truth, no one is responsible for your tomorrow, we do not know what will happen tomorrow, and Mark says that he loves faith, but does not know, and can not say whether it will love her tomorrow, he calls her In "Unknown". But spiritually elevated and high-level faith can not agree to leave Mark. After the "fall" of faith, Mark agrees to marry her, but does not refuse his former thoughts, disbelief in God, divine laws. Staying with his nihilistic opinion, Mark is ready to swear before whom does not believe for the sake of love for faith. But faith does not accept this, as it wants him to sincerely believed in higher spiritual ties between loving people, a man and a woman. Mark Volokhov appears before us as a demon, "Wolf" - this is exactly how the faith calls him. Goncharov combines a brand and nihilist and the "extra hero" form, for which there is still no place in society, but it does not work, but only denies. Faith initially believed the brand, but her faith in the all-suffining doctrine of the brand staggered when he did not suggest anything instead of the reality. In this and the tragedy of faith and a brand, which does not think that to build a new building on the site of the destroyed. He only denies everything that was and is. That is why faith can not go after him. Thus, both Turgenev and Goncharov, objectively depicting the current reality, brightly reflect the people who gave rise to this society and the time, existing conditions. The appearance of nihilists in society already indicates its imperfection. But the writers oppose the all-terring start, which leads society into the abyss. Because if we deny something, you must offer something instead of a denying reality. Heroicilists are the same people words, but not actions. This means that they cannot change anything, writers show their groundlessness, which becomes the cause of their death. Literature: 1) http://feb-web.ru/feb/litenc/encyclop/le8/le8-0401.htm 2) http://coolreferat.com 3) http://www.litra.ru/composition/ Get / Coid / 00050201184864031842 / WOID / 0005642/4) http://www.portal-slovo.ru/philology/37105.php 5) http://www.library.ru/2/lit/sections.php? a_uid \u003d 10 6) http://www.turgenev.org.ru/e-book/vestnik-10-2003/bairon.htm

Nihilist is a person who denies the importance of generally accepted values \u200b\u200bof both moral and cultural. The concept of "nihilist is coming from the Latin" Nihil "and means" nothing ". Nihist will mark all the principles, does not recognize the a priori authorities. In addition to disagreement with generally accepted values \u200b\u200band ideas, he also denies the meaningfulness of human existence. Nihilists are prone to critical thinking and skepticism.

Who is Nihist.

In the explanatory dictionary there is information that a nihilist is an individual, which:

- denies the meaning of human existence;

- all generally accepted authorities will overthrow with pedestals;

- rejects spiritual values, ideals and capital truths.

Nihlist reacts peculiarly to events in the environment, showing a protective reaction as disagreement. The denial of Nigilist is often reaching Mania. For him, all human ideals are like ghosts that limit the free individual and prevent him from living correctly.

Nihilist recognizes only matter in this world, atoms forming a certain phenomenon. Among the main causes of nihilism - as well as a sense of self-preservation, which is not a sense of spiritual love. Nihilists argue that all creative is unnecessary and intake nonsense.

In psychology, a nihist is considered as a person who desperate in search of the causes and meaning of existence on Earth.

In the concepts of E. Fromma is presented as a mechanism. Fromm believed that the main problem of the individual who came to this world did not in their will, is a natural contradiction between being, as well as the fact that a person who owns the ability to know itself, others, the present and the past, goes beyond the limits of nature. According to E.Fromma, personality is developing in a desire for freedom and desire for alienation. And this development occurs by increasing freedom, but not everyone can use this way. As a result, negative states and mental experiences lead an individual to the alienation and loss of his self. The protective mechanism "escape from freedom" appears, which leads the individual to destructivism, nihilism, automatic, the desire to destroy the world so that the world does not destroy it.

V.Raych, analyzing the appearance and behavior of nihilists, characterizes them as arrogant, cynical, daring with ironic smirk. These qualities are a consequence of nihilism as a protective mechanism. These features of the "Archprint" and are expressed in the form of "character". V.Raych argues that the features of nihilists are the remnants of strong protective mechanisms in the past, separated from their initial situations and have become permanent characteristics of character.

Nihilist is a person who disappointed in life and hiding bitterness of this disappointment under the mask. But it was precisely in the turning points of the history of mankind of humanity, nihilists were the driving force of change and events, and most of the nihilistic look carriers were young people with their desire for maximalism.

Views of nihilists

The doctrine of Nihilism arose in the XII century, but soon it was regarded as the heretical and deliberately Anathema Pope Alexander III.

A nihilistic movement in the XIX century in the West and Russia received special scope. He was associated with the names of Jacobi, Nietzsche, Stinner, Proudhon, Kropotkin, Bakunina and others.

The very concept of "nihilism" introduced the German philosopher F.G. Skyci. The most vivid representative of Nigilism was F. Nitsche. He believed that there was no true in the world, and its existence - Prokhristian thinkers.

Another famous Nichist O.Shpengler promoted the idea of \u200b\u200bthe sunset of European culture and the destruction of the former forms of consciousness.

S.Kierkegaor believed that the reason for the spread of the nihilistic movement is the crisis in Christian religion.

In Russia, in the second half of the nineteenth century, there were more supporters of nihilism, which deny the established rules of society. They ridiculed the religious ideology and preached atheism.

The meaning of the word nihilist is most disclosed in the image of Eugene Bazarov, the Hero of Roman I.S. Romegeneva "Fathers and Children". A bright representative of his time, he expressed social, as well as political changes that occurred then in society. He was a "new man", Buntar. The student of the bazaars is described by Turgenev as a supporter of the most "merciless and complete denial". First of all, he opposed the autocracy, serfdom, religion is all the fact that he gave rise to a folk poverty, imaging, darkness, community, patriarchal antiquity, family neut. Undoubtedly, this denial was revolutionary in nature, such nihilism was characterized by revolutionary democrats of the 60s.

Among the main types of nihilism in modern society can be distinguished by several.

Legal nihilism is the denial of laws. This can lead to the braking of the legal system, unlawful actions, as well as chaos.

The reasons for legal nihilism may have historical roots, it also arises due to the inconsistency of laws in the interests of citizens, disagreement of people with many scientific concepts.

Moral nihilism is called a metaetical position, which states that nothing can be morally or immoral. Nihilists suggest that even the murder, regardless of its circumstances, and the reasons cannot be regarded as a bad or good deed.

Youth Nihilism, as well as the youthful maximalism is expressed by vivid emotions in denial of all. The younger person often experiences disagreement with the views, habits and life struck of adults and seeks to protect themselves from the negative real life. This type of nihilism is often inherent not only to young men, but also to emotional people of all ages and is expressed in various fields (in religion, culture, rights, knowledge, public life).

Yellow Nihilism is quite common today. This is a philosophical position that says that objects consisting of parts do not exist, and there are only basic objects that are not consisting of parts. For example, a nihilist is confident that the forest exists not as a separate object, but as many plants in a limited space. And that the concept of "forest" is created to alleviate human thinking and communication.

Geographical nihilism began to stand relatively recently. Its essence in the denial and unreason of illogical use of geographical signs of parts of the world, the substitution of geographic directions of the North - East - the South - West and the geographic parts of the world with cultural idealism.

Epistemological nihilism is a form that approves doubts about the possibility of achieving knowledge. It arose as a reaction to the ideal and the universal target of ancient Greek thinking. Sofists were the first to support skepticism. After some time, a school was formed, denied the possibility of perfect knowledge. Then the problem of nihilism was clearly understood, which consists in the reluctance of his supporters to receive the necessary knowledge.

Popular today Nihilism is cultural. Its essence in the denial of cultural areas of all spheres of society. Rousseau, Nietzsche and other founders of the countercultitution completely denied all Western civilization, as well as bourgeois culture. The greatest criticism hit the cult of consumerism of a mass society and mass culture. Nihilists are confident that only avant-garde is worthy of development and conservation.

Religious nihilism is a riot, an uprising against religion, a negative attitude towards spiritual public values. Criticism of religion is expressed in pragmatic attitude to life, in confusion. This nihilist is called nothing saint to him.

Social nihilism is expressed in various manifestations. This is a hostility to state institutions, reforms, social protests against various transformations, innovations and shock methods, disagreement with various political decisions, the failure of a new way of life, new values \u200b\u200band change, denial of Western behaviors.

Among the negative sides of nihilism, the inability to go beyond their own views, misunderstanding among others, categorical in judgment, which often makes harm to Nigilist. However, it is positive that the nihilist manifests his individuality, defends his own opinion, looking for something new.