The problem of moral values in the work of the king fish. Moral problems in the story of V.P. Astafiev "Tsar-fish". Other writings on this work
Moral problems in the narration in the stories "Tsar-fish"
Lesson Objectives:
educational:
deepen students' knowledge about the work of V.P. Astafiev;
reveal the moral ideals of the writer through the study (analysis) of the narration in the stories "King-fish";
developing:
development of students' speech;
improving the skills of expressive speech;
development of skills in the analysis of a work of art;
development of cognitive interests;
educational:
fostering respect for nature;
education in students of the ability to see and appreciate the beautiful, to be responsive to someone else's pain.
Lesson type: lesson - thinking
Video - interview with V.P. Astafiev.
Video "Illustrations" Tsar-fish "
Remember: our land is one and indivisible, and a person in any place,
even in the darkest taiga must be a man!
V. P. Astafiev
Lesson plan.
Introduction to the lesson.
A word about a writer.
“The huge and restless talent of Viktor Astafiev is a talent for action and persuasion, endless troubles for a person to find his better essence. He cannot put up with the rusty truth of being, which says that always and at all times there have been good and evil, equal parts of both. He is against evil in any proportions, ”wrote V.G. Rasputin about the writer V.P. Astafiev, whose works make us, readers, think about what we have read, think about the world around us and about ourselves.
Today we will try to find out what is the writer's talent for action and persuasion in the work "King fish".
About history creation Narratives in the stories "Tsar-fish".
Learning new material.
"Tsar-fish" was first published in April 1976 in the magazine "Our Contemporary". From Vologda, V. Astafiev writes to friends about how the censorship, having lost their vigilance, missed the publication of the story in two issues, and the continuation in the third was stopped. They hinted to him: "Islandish thing, Viktor Petrovich, I would clean it." In January 1977 in a letter to V.G. impossible, the resonance is great, it went beyond the cordon, and yet only a particle was written, a drop from the great sea of human suffering and outrages, the topic is slightly touched by the question -why are people so lonely ?»
The first separate edition was published in 1978, and in the same year, on October 19, V.P. Astafiev was awarded State Prize THE USSR.
Guys, carefully watch the video clip for the work of V.P. Astafiev "Tsar-fish"
Watching the video-film “Illustrations for the work of V. Astafiev “King-fish” by artist S. Eloyan.
How is it related to the work? What is this story about?
- How and with what are the parts of the “Tsar-fish” cycle connected into a single whole?
The plot is connected with the journey of the author - the narrator to his native places in Siberia
Reading epigraphs.
The Narrative has two epigraphs. One epigraph is an excerpt from a poem by Nikolai Rubtsov. The other belongs to the American scientist Haldor Shapley.
Re-read carefully the epigraphs that precede “Tsar-fish.
- How are these epigraphs related?
These lines express the author's position, indicate the contradictory content of the work. It includes material about the "sinister holiday of being", about the "confused appearance native land”, desecrated, defiled by man himself, and at the same time reflects the hope that it is not too late to establish harmonious relations with nature, the world.
With the whole structure of my story, I wanted to tell the reader: the time has come ... to protect nature ... the protection of nature is the protection of man himself from moral self-destruction. (V.P. Astafiev)
main topic"Narratives in stories" by V.P. Astafiev - man and nature, their unity and confrontation. The writer, like no one else, understood that nature is not unlimited, that in relations with them a person has transgressed moral laws. In his opinion, the relationship of man to nature is an indicator of spirituality.
Guys, let's formulate the topic of our lesson.
“Remember: our land is one and indivisible, and a person in any place, even in the darkest taiga, must be a person!” (V.P. Astafiev)
How are people and nature shown on the pages of the work "Tsar-fish"7
- What is the unity of man and nature?
Analysis of the narration in the stories "Tsar-fish"
1) Viktor Astafiev admitted: “I started with the chapter“ Drop ”, and she pulled on a philosophical understanding of all the material, led the rest of the chapters.My friends urged me to call The Tsar Fish a novel. Separate pieces printed in periodicals were designated as chapters from the novel, but I deliberately refused from this definition... If I were to write a novel, I would write differently.”
- What is the “philosophical comprehension” of the material in the chapter “The Drop”, as well as in other chapters of the “King-fish”? (p.59,60,61,63)
VP Astafiev is interested in the connection between man and nature in the moral and philosophical aspect.In the story "The Drop", the author reflects on the harmony of man and nature, depicting the pristine nature of Siberia, fishing scenes, reflecting on human life.
2) Opens book "Tsar-fish" chapter "Boye". Pages 16, 18
Why?
Boyo in Evenki "Friend". By nature, a dog is assigned to be attached to a person, to be his true friend.
3 ) Work with the text of the chapter "Lady". (A.)
Where do the events described in the work "Tsar-fish" take place? (In Siberia, on the Yenisei River and its tributaries, in the village of Chush).
- What can you say about the structure of the village of Chush and its inhabitants?
At the airport, the seats are "cut with a razor". Steps were broken out on the stairs with prudent cunning - after one, there is no railing.
The village of Chush is cluttered. Around the village there are cut down forests, rotting rivers with fetid slurry, where residents throw out all kinds of rubbish.
There is a dance floor in the center of the village. There are goats and chickens in the park. The shop, undermined by pigs, looks like a grave mound.
To match the inhabitants of the village: a girl who “knows how to drink culturally”, sniffing taiga guys”; when boarding the plane, the "fellow chaldons" pushed women and children aside. People are indifferent to each other. A front-line soldier does not cause an internal need to help him in anyone.
Reading the description of the village in the chapter "Lady", there is a feeling of sadness and regret that a person has lost his self-esteem, does not live as he should in the neighborhood of great nature.
Reading a passage “I stood all the way ...” to “... intellectuals to hell, but there are not enough places! ..”(p.71)
Why are these people so lonely?
- Who are these people?
- Name the characters in the story.
Commander, Rumbled, Damka, Utrobin, Akimka.
What unites these heroes?
Why paid so much attention to them?
- What is the position of the author in relation to poachers?
According to Astafiev, poaching is a terrible evil. Poachers are driven by a thirst for profit, a desire to snatch an extra piece, a feeling of envy. Each of them has a history of criminal and moral crimes.
Committing violence against nature, poachers themselves morally decompose, do not recognize the moral laws that unite people and nature.
The human is lost in a man - this is the main idea that runs like a red thread through the work of V.P. Astafiev.
Reading the excerpt “And because of her, because of this reptile, a person is forgotten in a person” to “you can’t get him” (“King-fish”)
4) Working with the text of the chapter "Commemoration".
V.P. Astafiev on the pages of the story creates situations of direct collision between man and nature. These are the chapters "Commemoration" and "Tsar-fish".
Brief retelling of the chapter "Commemoration". (V. Serditov) Brief retelling.
How does the writer describe the scene of Akim's collision with a bear?
The bear looks at Akim, and the man sees "a deeply hidden but concentrated reflection of the animal mind." “A bear has exactly the same paws as a human, only the front paw does not have a tack toe.”
How do people behave after the tragedy?
(For some reason, the visiting young investigator was not interested in the bear, but was still looking for the elements of the crime. The head of the detachment speaks in stamped phrases over the coffin of Petruni. The party began. Only for a moment people touched and felt something eternal, unshakable, terrible in its strength and greatness . .)
Pay attention to the last phrase of the chapter "The taiga swallowed everything"
5) Work on the chapter "King-fish".
The focus of our attention is the story "The King is a fish." He gave the name to the entire collection, becoming the focus of all philosophical and moral thoughts of the author.
Brief summary of the chapter.
One day, an experienced fisherman, overestimating his abilities, tried to catch too big a fish, fell out of the boat into the river, caught himself on trap hooks and missed a mortally wounded sturgeon; it is unknown if he survived.
Who is his hero? (P.131-132)
How do the residents of the village relate to Ignatich?
What is the relationship between Ignatich and his younger brother Commander? (p.133)
The hero of the story is Zinovy Ignatich Utrobin, a resident of the village of Chush. He works at a local sawmill as a machine and saw adjuster, but everyone calls him a mechanic. Ignatich has a wife, a son - a teenager.
Fellow villagers respect Ignatich. With all the merits of Ignatich, a certain alienation of fellow villagers is felt. He is appreciated but shunned. Most likely, because Ignatich is not like his fellow villagers: he is always neat, hardworking and hardworking, not greedy. “He was called politely”, “he was attentive to everyone”, “he was more agile than any mechanic”, “he treated the Chushan people with a certain degree of condescension and superiority”, “however, he didn’t break his cap.”
Cold, hostile relations between the brothers. They want each other to die.
Relationships between people are a moral issue.
Analysis of the episode "The duel of a man with a king-fish"
Why is the king-fish, and not the sturgeon?
Reading an excerpt from words : "... I saw and was taken aback" (p. 139)
"King-fish"
In pagan times, a person put prohibitions (taboos) on the names of animals deified by him, so as not to invite trouble on himself.
In the work of V.P. Astafyev, the king-fish is a symbol of nature, the basis of life, without which a person cannot exist, and together with its extermination dooms itself to a slow painful death. “So why did their paths cross? The king of the river and of all nature is the king - on the same trap. The same painful death guards them.
What feelings did Ignatich experience when he realized that this time he caught a big fish? (p.141)
Rejoiced at the catch, afraid to miss.
“To share the sturgeon?.. There are two buckets of caviar in the sturgeon, if not more. Ignatich at that moment was even ashamed of his own feelings. But after some time, “he considered greed to be passion”, and the desire to catch the sturgeon turned out to be stronger than the voice of reason, “it was successful, with all the fluff, Ignatich slammed the tsar-fish in the forehead with the butt of an ax ...”.
The hero thinks that everything is permitted to him. Astafiev believes that this permissiveness cannot be anyone's right. Ignatich swung not only at the sturgeon, but at Mother Nature herself.
Reading an excerpt from the fight Ignatich and fish.
How and why did “the king of the river and the king of all nature” find themselves in the same trap?
What is the duel?
In this episode, the writer shows that a person is tied with "one mortal end." The fish embodies the feminine principle of nature, the fish clung to man, this tells us about the place of man in the life of nature, especially if he is kind and attentive to her. We see here the single combat of man and nature. The king of nature and the queen of rivers meet in an equal fight. Now they are on the same hook. The fate of Ignatich is in the hands of nature.
Reading a passage from a text
The surname of Ignatich Utrobin came from the word "womb" - belly, belly, entrails; insatiable womb - so they say about a gluttonous, figuratively - about a greedy, greedy person.
The soul suffered from greed. But is it a hopeless disease? Or does a conscience that speaks testify to the beginning of recovery? And what is conscience?
Vocabulary work.
"Conscience - it is a sense of moral responsibility for one's behavior before society, before people.
Acknowledgment of guilt for a wrongful act
Human self-control
Embarrassment, shame, embarrassment
Why does a person need a conscience?
Conscience is given in order to control their actions, to correct shortcomings. Conscience can prevent a bad deed.
And what facts indicate that Ignatich's conscience has awakened?
Ignatich turns to God and asks: “Lord! May you separate us! She is not in my hands!”
Why was Ignatich confident in his abilities a few minutes earlier, but not now? What changed?
Ignatich remembered the words of his grandfather.
What is their meaning?
The king - fish can only be obtained by a person with pure thoughts, who has not stained his soul with anything, and if he committed a "varnachy" act, it is better to let the king - fish go.
What does Ignatich understand?
(Being between life and death, a person often makes sense of his life.
All life was spent only in pursuit of fish.
Poaching, grabbing - but why? for whom?
He distanced himself from people, from life, and life put him in his place - his beloved niece died at the hands of a drunk driver
Ignatich understands that he is punished for sins. He asks for forgiveness from Glasha Kuklina. He repented before mother nature.
In the face of impending doom, a shameful, bitter memory emerges - a desecration of a beloved girl. And neither time nor repentance before Glasha could wash away the dirt from the soul from a shameful act.
The duel ends with Ignatich's impotence, fear of nature, of God, and death. He believes that he is punished for sins, and the time has come to account for them.
Reading a passage "Not a single woman..."
– Why did Astafiev tell us this story?
It reminds us of the eternal law of life: the evil we have done will return to us, and may completely destroy us. No villainy goes unnoticed.
What moral issue is the author raising?Duty, responsibility, conscience .
– What saves Ignatich? (deep repentance towards Glasha, repentance before mother nature.) And God heard Ignatich, accepted his repentance this time and sent him not someone, but a brother, with whom he had a long-standing enmity. Asking for forgiveness from everyone, he asked for forgiveness from his brother.
“Forgive and you will be forgiven,” says the gospel commandment.
– What does Ignatich experience after repentance? (release)
Perhaps there was a hope to correct something in your life. Perhaps Ignatich was glad that this magical tsar-fish remained alive, seriously wounded, but furious and untamed. It was a cruel but instructive encounter for Ignatich with one of nature's greatest mysteries. And he decided not to tell anyone about the king fish, so as not to arouse the interest of poachers in it. "Live as long as you can!"
Astafiev convinces us that everything in life is interconnected: a fish, a person, people's actions and their fate, an understanding of responsibility for what they have done on earth miraculously helps to free Ignatich and the king fish.
Why did it become easier on Ignatich's soul when the tsar-fish was freed? Why does he promise not to tell anyone about her?
What moral problem can we pick out from this episode? (The problem of the relationship between man and nature). "Remember: our land is one and indivisible, and a person in any place, even in the darkest taiga, must be a person!” - wrote V.P. Astafiev.
V .Reflection.
How do you understand the words of V.P. Astafiev?
Nature gives life to man. The future of nature and man depends on man himself, on his historical memory, on following the moral experience of the people.
The finale of the story is an appeal, an appeal to the conscience of each of us.
VI. Homework.
– In your notebook, complete the sentence: “In the work of V.P. Astafiev ..”
The last quarter of the 20th century posed a global problem for humanity - the problem of ecology, the preservation of natural balance. The relationship between nature and man has become so aggravated that it became clear: either man will learn to live as part of nature, according to its laws, or he will destroy the planet and die himself. The theme of the relationship between nature and man was new in Russian literature, and Viktor Astafiev was one of the first to address it.
A native of the Russian North, Astafiev loves and feels nature. Man, according to Astafiev, ceased to behave like a wise and benevolent host, turned into a guest on his own land or into an indifferent and aggressive invader, who is indifferent to the future, who today unable to see the problems that await him in the future.
The name in the story "King-fish" has a symbolic meaning. Sturgeon is called king fish, but it is also a symbol of unconquered nature. The struggle between a man and a king-fish ends tragically: the fish does not give up, but, mortally wounded, it leaves to die. The conquest and conquest of nature leads to its death, because nature must be known, felt, its laws must be used wisely, but not fought against. Astafiev sums up the long-term attitude to nature as a “workshop”, “pantry”, debunks the thesis that man is the king of nature. The truth is forgotten that in nature everything is connected with everything, that if you disturb the balance of a part, you destroy the whole.
Man destroys nature, but he himself perishes. For Viktor Astafiev, the laws of nature and the laws of morality are closely and inextricably linked. As a stranger and a dashing conqueror, he came to the forests of Gosh and died and nearly ruined another life. But worst of all, they gradually succumb to the corrupting influence of the philosophy of consumerism, they begin to barbarously exploit nature, not realizing that they are destroying the house in which they live.
Just a decade after the Tsar Fish was written, the Chernobyl disaster happened. And time was divided into what was before and after Chernobyl. Human impact on wildlife in destructive power equaled with planetary natural disasters. Local catastrophes are no longer local. Thousands and thousands of kilometers from Chernobyl, radioactive strontium is found in the bones of animals, birds and fish. Contaminated waters have long flowed into the oceans. In Antarctica, penguins are dying, eating infected fish. What Astafiev wrote about has become a terrible reality: the planet is small, it is too fragile for brave experiments. You can't go back to the past, but you can try to save what's left.
The end of the 20th and the beginning of the 21st century gave another concept - human ecology. Humanity, spiritually crippled, having no purpose other than the pursuit of material goods at any cost, cripples nature. Astafiev did not use the term "human ecology", but his books are about this, about the need to preserve moral values.
Victor Astafiev is one of the talented writers of our days. He was born in 1924, spent his childhood and youth in Siberia. All life and work are connected with the native and close to his heart region; the writer always returns to his native place, no matter where...
In the first half of the seventies of the XX century, environmental problems were first raised in the Soviet Union. In the same years, Viktor Astafiev wrote the story, in the stories "Tsar-fish". The main characters of "King-fish" are Nature and Man....
Each writer in any of his works touches on the theme of nature. This may be a simple description of the place of the unfolding events of this work or an expression of the feelings of the hero, but the author always shows his position, his attitude to nature. Victor...
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Introduction
Conclusion
Introduction
In modern prose, I especially like the works of Viktor Petrovich Astafiev. When you read his books in a row, starting with those in which he took place as a writer - the stories "Starodub", "Pass", "The Last Bow", collections of stories - you see with your own eyes how rapidly this original artist of the word grew, with what internal impulses he developed his talent. The object of his love is definite and strict: Motherland, Russia, its nature and people, their destiny on earth.
A real event in life and in literature was the narration in the stories "Tsar-fish". This amazing work is imbued with passionate love for native nature and indignation towards those who, with their indifference, greed, and madness, destroy it. When asked about the theme of “King Fish”, Astafiev answered: “Probably, this is the topic of spiritual communication between a person and the world ... Spiritual existence in the world - this is how I would define the theme of “King Fish”. It is not the first time it has appeared in our literature, but perhaps for the first time it sounded so loud and wide.
Having reread everything that has been written today about the narration in the stories "Tsar Fish", it can be distinguished as generally recognized that the main "heroes" of the work are Man and Nature, whose interaction is comprehended in their harmony and contradiction, in their commonality and isolation, in their mutual influence and repulsion. In other words, we are dealing with a frankly and emphatically socio-philosophical work, in which thoughts and feelings are embodied in large-scale images that have universal significance.
V. Semin spoke with great frankness and sincerity about his perception of the work: “The Tsar Fish is a celebration of life. The Great Siberian River and the river of time do not flow through book pages - their movement passes through our heart, through our vessels.
1. The problem of the relationship between man and nature
Observing the movement of Astafiev's artistic thought, as well as those of his other peers - the largest writers of our time, you see their more and more organic entry into the circle of the key problems of the century. Among these issues, perhaps, one of the main places is occupied by the comprehension of the topic “nature and human society”. The problem of "man and nature" exists in Astafiev's work as the simplest analogy and as a tragic contradiction.
Naturally, different motifs are combined in the story “The Tsar-Fish”, but the anxiety about the native Yenisei, about the taiga forests, about the destructiveness of human intrusions into nature is hidden in the plot. Man's barbaric attitude to birds and beasts, to forests and rivers is dangerous. This concerns, first of all, the person himself, because it is impossible to take into account the moral consequences of permissiveness. “That’s why I’m afraid,” the author notes, “when people unbelt in shooting, even at an animal, at a bird, and shed blood effortlessly, in passing.”
The story of the protagonist of Akim's work begins with the chapter "Ear on Boganid". This chapter is defined by the author as the central one in the book. “Ukha on Boganid” is a chapter about the hard life of the “northern man”, about what helps him not only to survive, but to remain human.”
“The fact is that in the brigade that worked on Boganida, there were no scoundrels, lazybones, grabbers, they were simply expelled or they were remade.” “This is a chapter about the kindness and solidarity of the working people, about the life-giving power of human sensitivity, which helps to overcome the most terrible trials of life. This is a chapter about how kindness breeds kindness."
“The world is an artel, a brigade, the world is a mother, peace and labor are an eternal celebration of life ...” Akim grew up in this world, left it, and life's roads opened wide before him.
“The attitude of adults to children is growing in the ratio of children to adults: fishermen take care of children. And not just take care of, but treat with respect, tact. They pretend that the kids are seriously helping them to pull out the nets and that the eyes are absolutely indispensable when cooking fish soup. Captain Olsufiev is no longer taking care of teenagers on Boganid. And the children, in turn, respond with the same adults: the girl Kasyanka takes care of the disabled Kiryaga-tree and all the children of the village, the boy Akim selflessly works for his beloved mother, brothers and sisters.
Akim and his brothers and sisters were forced to stick together, help and take care of each other in order to survive in a remote village in the taiga called Boganida. The family of Akim and the "kasyashki" was replaced by a fishing artel, which put the hero on his feet and became for him a kind of path to life. The laws of human brotherhood laid down in the soul of the hero since childhood (a family was replaced by a fishing artel) help Akim to understand the natural world, which also lives according to the laws of universal kinship and is a large family.
No matter how tough situations Akim finds himself in and no matter how malleable he is to all sorts of temptations, honesty and generosity, conscientiousness and courage invariably win in his behavior.
The complex, contradictory problem of the relationship between man and nature can only very conditionally be correlated with the figure of Akim. Therefore, the role of the autobiographical hero-narrator is so great in the narrative. He not only talks about events, but also participates in them, expresses feelings about what is happening, and reflects. This gives the story, which includes essays (“At the Golden Hag”, “A Black Feather Flies”) and lyric-philosophical chapters (“A Drop”, “I Have No Answer”), a special kind of lyricism and publicism.
Delving into the principles of human existence, affirmed by the writer, we turn to reflections on another hero of the book - Goga Gertsev, whose fate is intertwined with the fate of Akim. “Goge Gertsev is an intellectual who has excellently graduated from the university, knows how to do everything, does not disdain any work, does excellently any business he undertakes.
“The most important thing in Akim is the desire to be useful people, Akim - the embodiment of unity with people. “But Akim is not at all magnificent, Platon Karataev, who loves everyone. He actively defends his principles of attitude to life. He cannot stand the poacher Commander and does not hide his attitude from this dangerous person. He beats Gertsev when he brutally abused the disabled Kiryaga, he enters into combat with a cannibal bear who had just killed his friend, and perceives him not as a beast, but as a "fascist", a terrible bearer of cruelty, evil, which must be destroyed. Akim somehow takes away cruelty, self-interest, indifference, until they fall on his main principles, but he will not succumb, obey them.
“Astafyev does not consider Akim an ideal, but he loves him, and this is already revealed in the fact that he shows Akim as if “from the inside”, he looks at many things “with his eyes”, in a number of situations Akim morally surpasses the people next to him. It constantly seems that this is a blood relative of the author, they are so close and dear to each other, even purely worldly sense". The author treats Gertsev in a detached, ironic and hostile manner.
“The writer all the time seems to push this hero away from him: he looks at him from the side, talks about his actions and explains internal state, never merging with it. Goga's own inner voice seems to be heard in his diary, but, firstly, when we read the diary, Goga is already dead, and secondly, it's not even his voice - but solid quotes, other people's thoughts.
“... Gertsev is an individualist in the form of his existence and in his conviction. He never wants to owe anyone, this is not because he does not want to take anything, on the contrary, he wants to take as much as possible from life. But he does not want to give anything to anyone. His knowledge, dexterity is spent on this ... ". “Behind all this external significance lies spiritual emptiness, cynicism, insignificance of thoughts. He cannot stand the rebuff, cannot openly fight with Akim, but is ready to kill from around the corner. In Goga Hertsev, evil has acquired features of attraction.
“Goga can be respected for a lot. There is some kind of human problem in it. The author makes not only to condemn Goga, but also to regret that good human inclinations are disappearing. And he blames the hero himself for this, and therefore it is impossible to only feel sorry for him.
Another type of people widely represented in Astafiev's book is poachers. Poaching is a terrible evil, which is why Astafyev pays so much attention to it. “Spaciously,” he showed three poachers from the inside - Ignatich, Commander and Rumbled. And in each of them flashes some kind of spool of human love or human dignity. But all this is suppressed by boundless predation, which has turned into a desire to snatch an extra piece. And if the author turns us to the idea that after all these are people living among us, then sympathy for them, if it arises, is more like condolence. The fate of these heroes suggests that a person who does evil and finds an excuse for himself, as it were, admits its existence everywhere.
True repentance - with the acceptance of the torments of death - Ignatich brings in his "dying" hour, when there is no longer any hope for salvation and when all life rises before his eyes. This is the repentance of the thief who repented at his last hour on the cross. But on the other hand, this is a complete, heartfelt repentance. At this decisive hour of his life, the hero of V. Astafiev asks for forgiveness from all people and especially from Glasha, "not owning his mouth, but still hoping that at least someone will hear him." Obviously, "someone" is God.
There is no devilry in Tsar-Fish. But the artistic interest of the work, according to the author's intention, is precisely the non-canonical Orthodox ideas about human life, an attempt to combine Christianity and pantheism. Each artist here has his own dominant principle. For V. Astafiev, this is the idea of Nature, pantheistic in spirit. In the story, the writer fruitfully touched the canonical understanding in Orthodoxy of the theme of sin and repentance and embroidered his artistic pattern on this canvas.
The topic of poaching is directly related to drunkenness, rampant of the basest instincts in modern man. This idea Astafiev carries out in the images of the main characters of the story and sharpens in the images of "passing" characters.
The author's position is to condemn poaching as a multifaceted and terrible evil, but with its destructive power, and the writer is talking not only about the destruction of living and inanimate nature outside of us, he talks about a kind of suicide, about the destruction of nature inside a person, human nature.
Talking about the fate of poachers, V. Astafiev talks about the impossibility of human existence separately from the natural world, which is a large family, and it is life in kinship with everyone and compliance with the laws of human and natural community that is a natural option for existence human society. Those who follow these laws have an authoritative and responsible position in the world.
Nature, according to V. Astafiev, has a soul, and the soul of a person is a drop of this huge soul, therefore it is necessary for a person to keep in touch with nature in order to preserve his own spirituality. The presence of a soul in a person and his ability to become related spiritually with his own kind prompts the author to think about the possible relationship between man and nature as single-begotten beings. In the lyric-journalistic narrative of the novel, an attempt to unite with nature is made by the hero-narrator (chapters "Drop", "There is no answer for me"). The story "Drop" begins with plot events. The author-narrator, his brother Nikolay and Akim are going fishing on the river Oparikha in the very thicket of the taiga. The desire to get so far is dictated by the desire of the hero to compete with nature. The path of heroes is a kind of journey to the heart of the taiga, the desire to unravel its mysteries and secrets, the path is not easy, it is accompanied by numerous obstacles. Taiga resists human intentions, does not let them into her heart, but still reluctantly retreats under the pressure of people. The ear boiled by the heroes is a symbol of the triumph of people over natural forces, it enables a person to feel his greatness and superiority over nature, but this state of the hero-narrator is short-lived. Gradually going deep into the taiga, the hero returns to trying to understand and realize the world, nature. He longs to penetrate the secrets of nature, he listens with all his heart to natural beauty, and in the predawn hour, when everything is asleep and blissful silence sets in, the taiga opens its heart to him. The hero, admiring the harmony that has come, suddenly realizes that it is she who is the secret of eternal life, and that thanks to her nature will always exist, and no matter how a person tries to subjugate nature, no matter how confident people are in their power, they are only " wounded, damaged, trampled, scratched, burned with fire.
Man, whatever he may be, no matter how fenced off from nature by stone and concrete walls buildings, still remains a part of nature, her son, and the Earth is his big house. This idea is expressed in Astafiev's story "Tsar-fish". Life proves that nothing goes unnoticed. Every attack against nature turns into a disaster. Both poaching and abuse of Dasha, at first glance, got away with Ignatich. Natural unity is possible, according to V. Astafiev, if a person "behaves properly", that is, he feels himself an organic part of the natural world and learns to comply with its laws. V. Astafiev proves the necessity of human existence in harmony and unity with the rest of the world and its inseparability from nature by describing in the novel the diverse connections of a person with all living things.
The author speaks from the position of kindness, humanity. In every line he remains a poet of humanity. An extraordinary feeling of wholeness, interconnectedness of all life on earth, present and future, today and tomorrow, lives in it. Kindness and justice are directly addressed to the fate of future generations.
“Tsar-fish”, imbued with the pathos of protecting nature, reveals the moral and philosophical content of a person’s attitude towards it: the death of nature and the loss of moral supports in a person are shown as mutually reversible (people themselves take part in the destruction of nature, poaching has become the norm of modern Soviet reality), as reversible is the responsibility of man for nature, one way or another repaying him.
Comprehending the relationship between man and nature, the writer came to the conclusion that communication with nature is necessary condition spiritual enrichment of the individual and at the same time a difficult moral and physical test.
king fish astafiev nature
2. The problem of the relationship between man and man
A person becomes impoverished, his soul becomes deaf to good, if greed and greed prevail in him. A person loses himself, becomes unbridled and cruel (Commander), callous and petty-weed (Ignatievich). The artist mournfully looks at the processes of erosion that have affected the way of life, relations between people. But they are by nature dexterous and strong people, and each has a life behind them, in which there was a lot of worthy. It is worth remembering their front-line years, the work that never fell out of strong and skillful hands.
As already mentioned, V. Astafiev sees that in real life mixed good and evil, cruelty and humanity, and the line separating them is mobile. The artist is able to capture these "boundary" states in social life, in the human soul.
Akim is the only character who survives a duel with a cannibal bear. He alone openly opposes the satirical "anti-hero" of Astafiev's prose, the narcissistic champion of personal freedom Goge Gertsev.
In the story "King-fish", from my point of view, a very complex and important psychological question is raised, which consists in the relationship between the individual and society. In the role of the first here is Ignatich, and in the role of the second - the inhabitants of his native village of Chush. Ignatich is a jack of all trades, ready to help anyone and not demanding anything for it, a good owner, a skilled mechanic, and a true fisherman. But this is not the main thing in it. The main thing in Ignatich is his attitude towards the rest of the Chushan people with a certain amount of condescension and superiority. It is this indulgence and superiority, though not displayed by him, that forms the gulf between them. From the outside, it looks as if Ignatich is one step higher than his fellow countrymen.
I would especially like to emphasize how the author himself says about Ignatich: "He was from here - a Siberian and by nature herself was accustomed to honor the "optism", to reckon with him, not to annoy him, but at the same time do not break his hat too much, or, as it is explained here , - on giving yourself an ax to drop on your feet. It is this one sentence, in my opinion, that contains the whole point of the story. It is necessary to understand the character of Ignatich consistently. Strict, unambiguous labels "negative" or "positive" hero are by no means applicable to him.
The military theme is captured in the chapter "Black Feather Flies". Here the motif of the bitterness of the frenzy of a man with a hunting rifle is touched upon, if he sheds living blood in the heat of greed.
The theme of family brotherhood originates in the first chapter of Boye and is revealed on two levels of the narrative at once. In the lyrical and journalistic narrative, this is the relationship between the author-narrator, a private person, and his brother Nikolai. The hero, who left home early and spent many years away from him, nevertheless misses his family and experiences its disunity, so he goes for his grandmother from Sisim, meets his father and stepmother, trying to restore the former family, to unite everyone together , in order to gain, thanks to this, tribal strength, the basis of life, but, unfortunately, he understands that the invisible spiritual thread that connected everyone has long been lost. The hero experiences the disunity of his family, so he goes for his grandmother from Sisim, meets his brother Kolya and his father. Returning home after many years, the hero meets people who are completely alien to him and indifferent.
And in the second part of the story "Boye" it is told how the hunters - Kolyunya, Arkhip and Elder - went to the tundra for the arctic fox. However, the hunt was unsuccessful. Covered with snow in a hunting hut in a terrible snowstorm and frost, people began to hate each other. “The spiritual connection of people was broken, they were not united by the main thing in life - work. They were fed up, weary of each other, and discontent, anger accumulated against their will. Here the voice of the author-demiurge, the author-creator of the novel, already sounds, the theme of family brotherhood is revealed when describing the wintering in the taiga of three people who were forced to arrange a rite of intermarriage through blood in order to preserve life as the highest value. In this case, consanguinity is presented as conditional. It is blood relationship that saves people from death, it is it that becomes the key to life. V. Astafiev says that in order to be a family it is not enough to be only blood relatives, there must be some other connection between people that makes them selflessly help each other, take care of each other and worry. So the theme of consanguinity develops into the theme of spiritual kinship and spiritual unity, which can unite not only relatives, but also make one family of completely different, unrelated people by blood.
Poachers break the laws of kinship at every level. In their intra-family relations, everything is destroyed, they either do not create new life in general (the Lady, Rumbled has no children), or they create, but do not form spiritual ties with her (Gertsev does not raise his child). Violation of conditional kinship is expressed in the violation by poachers of the laws of universal brotherhood. In the past, each of the fishermen has either a moral or a criminal offense, having committed which, they separated themselves from the human world.
There are no connections between the poachers and the village in which they live, nor between the fishermen themselves, each of them cares only about himself. The only feeling that reigns among poachers is irrepressible envy, pushing each of them to a new offense. Such as Ignatich, Grokhotalo, Gertsev, break the uninterrupted life chain of generations, connected not only by blood, but also spiritually. Not observing the rules of human brotherhood, they also violate the laws of universal kinship. By poaching, fishermen do not just injure nature, they encroach on the common natural soul that belongs not to one person, but to all living things on earth, therefore nature severely punishes them (Ignatich falls on the samolov, Gertsev dies in the taiga).
3. Artistic originality images of nature and man
Relationship with the whole world. At the end of the novel, in the story "There is no answer for me", the spiritual kinship with the nature of the hero-narrator develops into kinship with the whole world, nature is already perceived as a direct relationship of living beings, in her understanding the hero is dominated by her spiritual perception, awareness of nature as a kind of substance, which includes the past, present and future. It is this thread that binds everything that exists on earth, because it exists in every person, in every animal, in every object, and this thread is called life.
In Russian folklore, images from the natural world: bylinochka, rakita, birch - are associated with mythology, rituals and the tradition of song existence. Astafyevskaya taiga, king-fish, a drop through folklore acquire sacred properties. Personification gives the natural image a symbolic and sacred sound. This technique finds expression in the image of the Russian forest in L. Leonov's novel, Bely Bor in Zalygin's "Commission", "royal foliage" in Rasputin's "Farewell to Mother". Among the consonant Astafiev images are the image of the taiga and the starodub in "Starodub", the taiga in "Tsar-fish".
The very image of nature occupies a special place in the structure of Tsar-Fish. This is not only a touchstone on which the moral principles of the characters, their moral stamina and spiritual generosity are tested. The image of nature also has an independent meaning as an equal, and perhaps even main character storytelling.
Through all the work of the writer passes the motive "the river - the savior-destroyer". The Yenisei “took” the mother from the autobiographical hero of “The Last Bow” and “Tsar-Fish”, and therefore he is the “destroyer”. But he also brings people “food” and beauty, and therefore he is the “breadwinner”. He can execute and pardon, and this is his sacred, almost divine function in the story, connecting him with the image of the king fish - one of the most vivid and complex symbolic images of the "ecological" prose of the 70s.
The situation is depicted by Astafiev in a concrete, detailed vision and is saturated with symbolic meaning. In the image of the king-fish, an ancient folklore layer is felt. associated with Russian fairy tales and legends about a mighty fish (whale, pike), which has miraculous abilities, fruitful power, able to fulfill all desires (goldfish). The earth, the whole universe, rests on it, with its death comes a catastrophe, a universal flood (whale). "When the whale fish touches, then mother earth will shake, then our white light will end."
It is this folklore motif - "the fish on which the whole universe rests and which is the magician of all fish" - is the leading one in Astafiev's work and symbolizes nature, that natural basis of life, without which a person cannot exist, and together with its extermination dooms himself to slow painful death.
In the chapter “The Turukhansk lily”, the northern lily attracts with its natural beauty, timid charm, and not the southern relative of the “beautiful Vallota” with its “vociferous luxury, importunate brightness”. The same ethical and aesthetic postulates are answered by the image of Pavel Yegorovich, whose eyes “calmly shone with the taiga, strict snow”, and his whole nature evoked “reciprocal confidence”.
The many-sided individual chapters of the narrative are united in a key way by the King-fish. The king fish, this huge and beautiful sturgeon is on a par with the faithful dog Boye, with the Turukhansk lily, with the taiga and the hunters, peasants, fishermen who inhabit it, with the autobiographical hero. Therefore, her salvation (as well as the salvation of Ignatich) symbolizes the triumph of life, the salvation of nature, and hence life itself from destruction by man. The king-fish turns into a universal, “comprehensive” image that unites all chapters, pairing conflicting feelings, thoughts, events, characters into a single lyrical-journalistic and tale-lyrical narration about how and why “a person was forgotten in a person”.
With the help of the image of the king fish, the writer translates the topic of the time, the struggle against consumerism and greed, into the category, if not eternal, then traditional for Russian literature. A drop is a symbol of fragility, beauty and greatness of nature.
Astafiev, as often as Rasputin, Zalygin, Vasiliev, Aitmatov and others, contrasts the perfect and majestic images of nature with a petty, selfish, fearful of death and therefore accessible to death man.
At the epic level of the narrative, the personification of the spiritual kinship of a person with the outside world is the image of Akim. Akim is an attempt to embody the ideal in the view of V. Astafiev. He has a heightened sense of the unity of the natural and human worlds. And in the image of Gertsev, the author denounces egocentrism and individualism.
"The theme of beauty in "King Fish" permeates the entire narrative, revealing itself in the images of nature, human relationships, love. It opposes the theme of poaching, lack of spirituality. This eternal opposition in life and literature is especially acute and sharply perceived in our days, when the scope of negligent attitude to nature is becoming more and more large-scale, and the beauty of natural being is more and more fragile, defenseless.Astafiev speaks not of individual facts, but of a massive encroachment on nature.
Nature in V. Astafiev is personified with a woman (chapter "King-fish"), they are a life-giving principle, and if a person encroaches on nature and a woman, then he dies, because a person is connected with nature not only materially, but also spiritually.
Astafiev discovers his Siberia of the late 19th-early 20th century, the Siberia of our days. This majestic continent, a whole continent of passions, wills, deeds, human hopes, enters the artist's field of vision, starting with "Starodub" and ending with "Tsar-fish". The writer is able to capture all this not just in terms of content, thematically, but to convey the very structure of feelings, the finest lyric-psychological pattern, the music of the word.
Conclusion
Man cannot subjugate nature to himself, because he is mortal, and she is eternal, and by trying to harm her, man only brings his end closer. The ability to prolong one's life lies in comprehending natural-cosmic harmony, in joining a huge whole called being, and in perceiving one's own "I" only as part of a common life, a common soul.
What was bequeathed by Russian classical literature is invariably present in the artistic searches of those contemporary writers whose creative behavior is determined by the desire for truth and beauty, for the good of the people. The story of V. Astafiev "Tsar-fish" lies in the fundamental layers of the artistic movement of our time.
People cannot stop changing nature, but they can and should stop doing it without deliberate and irresponsible, not taking into account the requirements of environmental laws.
Starting a conversation about “state” poachers in Tsar-Ryba, he leads readers to the idea of public expertise of all projects related to the impact on the nature in which a person was born, exists and must live for a long time. Therefore, "Tsar Fish" was among those works that at one time not only called for protecting and saving nature, but also prepared the process of restructuring our society.
"Tsar Fish" is a program book, it contains lessons useful for contemporary artistic development.
The story of V.P. Astafiev as a cry, as a desperate call addressed to everyone - to think again, to realize their responsibility for everything that has become so extremely aggravated and thickened in the world. The earth must be saved: the threat of a nuclear or ecological catastrophe puts mankind today at that fatal line beyond which there is no existence. “Will we be saved? Will life last in our descendants? - these are the questions that sound in the works of modern writers.
List of used literature
1. N.N. Yanovsky. Viktor Astafiev. Essay on creativity. ? M., 1982, pp. 212-271.
2. T.M. Vakhitov. Narration in the stories of V. Astafiev "Tsar-fish". ? M., 1988.
3. F.F. Kuznetsov. Modern Soviet prose. M., "Pedagogy" 1986.
4. A.P. Lanshchikov. Viktor Astafiev. M., "Enlightenment" 1992.
5. Sacred and satirical in "Tsar-fish" by V. Astafiev // Literature at school. 2003. No. 9.
6. Literature and modernity. Collection No. 16. About the beauty of nature, about the beauty of man. ? M.,
"Fiction", 1978. pp. 308-328.
7. L.F. Ershov. memory and time. ? M., "Contemporary" 2001. pp. 202-212.
8. A.I. Khvatov. On native land, in native literature. ? M., "Contemporary" 1980. pp. 307-332.
9. T. Chekunova. The moral world of Astafiev's heroes. M., 2000.
10. I.I. Zhukov. "King-fish": Man, history, nature - the theme of the work of V. Astafiev // Zhukov I.I. The birth of a hero. - M., 2004. - S. 202-212.
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Illustration by A. Werkau
Ignatich is the protagonist of the novel. This man is respected by fellow villagers for the fact that he is always happy to help with advice and deed, for his skill in catching fish, for his intelligence and sharpness. This is the most prosperous person in the village, he does everything “okay” and reasonably. Often he helps people, but there is no sincerity in his actions. The hero of the novel does not have good relations with his brother either.
In the village Ignatich is known as the most successful and skilled fisherman. It is felt that he has an abundance of fishing flair, the experience of his ancestors and his own, acquired over the years. Ignatich often uses his skills to the detriment of nature and people, as he is engaged in poaching. Exterminating fish without counting, causing irreparable damage to the natural resources of the river, he is aware of the illegality and unseemliness of his actions, he is afraid of the “shame” that can befall him if the poacher is caught in the dark by a fish supervision boat. Forcing Ignatich to fish more than he needed, greed, greed at any cost. This played a fatal role for him when he met the king-fish.
The fish looked like a "prehistoric lizard", "eyes without eyelids, without eyelashes, naked, looking with snake coldness, concealed something in themselves." Ignatich is struck by the size of the sturgeon, which grew up on the same "goats" and "twits", he is surprised to call it "the mystery of nature." From the very beginning, from the moment Ignatich saw the king-fish, something “sinister” seemed to him in it, and later he realized that “one cannot cope with such a monster.”
The desire to call for help from a brother with a mechanic was replaced by an all-consuming greed: “To share the sturgeon? .. There are two buckets of caviar in the sturgeon, if not more. Caviar for three too?!” Ignatich at that moment was even ashamed of his own feelings. But after a while, “he considered greed to be passion”, and the desire to catch the sturgeon turned out to be stronger than the voice of reason. In addition to the thirst for profit, there was another reason that forced Ignatich to measure his strength with a mysterious creature. This is a fishing prowess. “Ah, there was not! thought the protagonist of the novel. - Tsar-fish comes across once in a lifetime, and even then not “every Jacob”.
Having cast aside doubts, “successfully, with all the fluff, Ignatich slammed the king-fish in the forehead with the butt of an ax ...”. Soon, the unlucky fisherman found himself in the water, entangled in his own hooks with hooks that stuck into the bodies of Ignatich and the fish. “The king of the river and the king of all nature are in the same trap,” the author writes. Then the fisherman realized that the huge sturgeon "is not up to his hand." Yes, he knew this from the very beginning of their struggle, but "because of a sort of reptile, a man was forgotten in a man." Ignatich and the tsar-fish "married in one share." They both face death. A passionate desire to live makes a person tear off the hooks; in desperation, he even speaks to the sturgeon. “Well, what do you think! .. I’m waiting for my brother, and who are you?” - Ignatich prays. The thirst for life pushes the hero to overcome his own pride. He shouts: “Bra-ate-elni-i-i-ik! ..”
Ignatich feels that he is dying. The fish "tightly and carefully pressed against him with a thick and tender belly." The hero of the short story experienced superstitious horror at this almost feminine tenderness of the cold fish. He understood: the sturgeon is clinging to him because death awaits them both. At this moment, a person begins to remember his childhood, youth, maturity. In addition to pleasant memories, thoughts come that his failures in life were associated with poaching. Ignatich begins to realize that brutal fishing will always be a heavy burden on his conscience. The hero of the novel also remembered the old grandfather, who instructed the young fishermen: “And if you, robyaty, have something for your soul, a grave sin, what a shame, varnachestvo - do not mess with the king-fish, you will get codes - send it right away.”
The grandfather's words make Astafiev's hero think about his past. What sin did Ignatitch commit? It turned out that a heavy fault lies on the conscience of the fisherman. Having outraged the feelings of the bride, he committed an offense that has no justification. Ignatich realized that this incident with the king-fish was a punishment for his bad deeds.
Turning to God, Ignatich asks: “Lord! May you separate us! Let this creature go free! She doesn't suit me!" He asks for forgiveness from the girl he once offended: “Sorry-iteeee ... her-eeee ... Gla-a-asha-ah, forgive-and-and.” After that, the king-fish is freed from the hooks and swims away to its native element, carrying "dozens of deadly uds" in the body. Ignatich immediately feels better: the body - because the fish did not hang on it like a dead weight, the soul - because nature forgave him, gave him another chance to atone for all sins and start a new life.
Those who live in an embrace with nature are kind-hearted and better.
V. Astafiev
Never before has the problem of the relationship between man and nature been as acute as in our time. How can one make sure that, by transforming the earth, one can preserve and increase earthly wealth? Renovating, saving and enriching the beauty of nature? This problem is not only ecological, but also moral. IN modern world there is a discrepancy between the gigantic opportunities that a person armed with technology receives and the morality of this person.
Man and nature, their unity and confrontation are the main themes of Astafiev's work "Tsar-Fish", which the writer himself designated as "narration in stories." This book was written under the influence of the author's trip to Krasnoyarsk Territory. The main focus of the story, which consists of twelve stories, is ecological. But Astafiev speaks in it about the ecology of the soul, when "man was forgotten in man." The writer believes that each person is personally responsible for everything that happens in the world. “It just seems to us that we have transformed everything, and the taiga too ... - says Astafiev. - We inspire ourselves that we control nature and that we wish, we will do with it. But this deception succeeds until you stay with the taiga eye to eye, until you stay in it and heal it, then only ... you will feel its cosmic spaciousness and greatness.
The writer calls for the restoration of natural resources, for the economical use of what we have, for the skillful organization of the country's hunting and fishing economy: “Who will argue against the need, against the benefits for each of us of millions, billions of kilowatts? Nobody, of course! But when will we learn not only to take, take - millions, tons, cubic meters, kilowatts - but also to give, when will we learn to take care of our house, like good owners?
The writer is concerned about the scale of the ongoing poaching, in which a person is already beginning to lose his human dignity. Violation of the laws on hunting leads to the violation of moral laws, to the degradation of the individual. “That's why I'm afraid,” the writer notes, “when people unbelt in shooting, even at an animal, at a bird, and casually, effortlessly, shed blood. They do not know that, having ceased to be afraid of blood, they imperceptibly cross that fatal line beyond which a person ends and ... looks, without blinking, the low-browed, fanged muzzle of a primitive savage.
The danger of the collapse of man's natural ties with nature and with other people is the main problem, which is considered in the "Tsar-fish". Any person who has done evil in relation to the world, especially to its defenseless and most vulnerable representatives - children, women, old people, animals, nature - is punished by life even more cruelly. So, for his rudeness, predation, drunken revelry, the Commander pays with the death of an innocent girl Taika, and Ignatich, being on the verge of death, understands that he is punished for insulting his bride. The clash of kindness and heartlessness, comradely attitude towards people and selfishness can be traced in the characters of the main characters - Akim and Goga Gertsev. Their dispute is a clash of consumerist, soulless and merciful, humane attitude to nature. If for Akim nature is a nurse, then for Gertsev she is more a stepmother than a mother. The writer claims: whoever is ruthless, cruel to nature, is also ruthless, cruel to man. If Goga did not consider people to be either friends or comrades, he “lived by himself and for himself,” then to Akim any person he met in the taiga was his own. A fight breaks out between Gertsev and Akim due to the fact that Goga, having drunk the front-line soldier Kiryaga, exchanged his only front-line medal for a bottle and melted it down. Akim compares this to robbing a beggar. Gertsev answers him: “I don’t give a damn about the old women, this dirty cripple! I am my own god!" Elya was also on the verge of death, whom Goga took with him to the taiga, accustomed to answering only for himself, thinking only about himself. Saved Elya Akim, for whom it was a natural act. This simple and kind person considers his main duty on earth to work and help his neighbor. But Gertsev was punished by life itself. He died in a duel with nature.
The hero of the story "The King-fish", which gave the name to the whole story, Ignatich, the elder brother of the Commander, in a duel with the king-fish, personifying nature, having experienced a deep shock, managed to escape. In the face of impending death, he recalls his entire life, recalls the most bitter, shameful - abuse of a girl. He did not raise his hand against a single woman, he never did anything wrong again, he did not leave the village, hoping with humility, helpfulness "to get rid of guilt, to pray for forgiveness." And he perceives his meeting with the king-fish as a punishment for the sin of youth, for insulting a woman. “Forgiveness, are you waiting for mercy? - Ignatich asks himself. - From whom? Nature, she, brother, too female... Accept ... all the torment in full for yourself and for those who are currently under this sky, on this earth, torturing a woman, doing dirty tricks on her. This repentance, spiritual cleansing, awareness of the fatality of the poacher's attitude to life helps to free Ignatich. Whoever can repent, see the light, he is not lost for life. That is why the king-fish does not take him with him into the cold dark water. Relations of kinship are established between the world of nature and man.
Viktor Astafiev claims with all his work that only morally strong, spiritually whole people are able to "hold the world on their shoulders, resist its decay, decay."
