Woe from the mind of the characters. Comedy by A. S. Griboedov “Woe from Wit”: characters and their characteristics. The main characters of the comedy

Humanity, the recognition of man as the highest value, is expressed by the word “humanism”. From the above, we can draw a conclusion about a universal criterion of social progress: that which contributes to the rise of humanism is progressive.
Now that we have laid out the different views on the criterion of historical progress, consider which view gives you a more reliable way of assessing the changes taking place in society.

DIVERSITY OF PATHS AND FORMS OF SOCIAL DEVELOPMENT

Social progress in those created in the 18th-19th centuries. in the works of J. Condorcet, G. Hegel, K. Marx and other philosophers was understood as a natural movement along a single main path for all humanity. On the contrary, in the concept of local civilizations, progress is seen to occur in different civilizations in different ways.
If you take a mental look at the course of world history, you will notice many similarities in the development of different countries and peoples. Primitive society was everywhere replaced by a state-governed society. Feudal fragmentation was replaced by centralized monarchies. Bourgeois revolutions took place in many countries. Colonial empires collapsed and dozens of independent states emerged in their place. You yourself could continue listing similar events and processes that took place in different countries, on different continents. This similarity reveals the unity of the historical process, a certain identity of successive orders, the common destinies of different countries and peoples.
At the same time, the specific paths of development of individual countries and peoples are diverse. There are no peoples, countries, states with the same history. The diversity of concrete historical processes is caused by differences in natural conditions, the specifics of the economy, the uniqueness of spiritual culture, the peculiarities of the way of life, and many other factors. Does this mean that each country is predetermined by its own development option and that it is the only possible one? Historical experience shows that under certain conditions, various options for solving pressing problems are possible, a choice of methods, forms, ways is possible further development, i.e. historical alternative. Alternative options are often offered by certain groups of society and various political forces.
Let us remember that during the preparation of the Peasant Reform carried out in Russia in 1861, different social forces proposed different forms of implementing changes in the life of the country. Some defended the revolutionary path, others - the reformist one. But among the latter there was no unity. Several reform options were proposed.
And in 1917-1918. A new alternative arose before Russia: either a democratic republic, one of the symbols of which was a popularly elected Constituent Assembly, or a republic of Soviets led by the Bolsheviks.
In each case, a choice was made. This choice is made statesmen, the ruling elites, the masses, depending on the balance of power and influence of each of the subjects of history.
Any country, any people at certain moments in history are faced with a fateful choice, and its history is carried out in the process of realizing this choice.
Multiple paths and forms social development unlimited. It is included within certain trends historical development.
So, for example, we saw that the abolition of outdated serfdom was possible both in the form of a revolution and in the form of reforms carried out by the state. And the urgent need to accelerate economic growth in different countries was carried out either by attracting new and new natural resources, i.e., in an extensive way, or through the introduction of new equipment and technology, improving the skills of workers, based on an increase in labor productivity, i.e., in an intensive way. Different countries or the same country may use different options for implementing the same type of changes.
Thus, the historical process in which general trends- the unity of diverse social development creates the possibility of choice, on which the uniqueness of the paths and forms of further movement of a given country depends. This speaks to the historical responsibility of those who make this choice.
Basic concepts: social progress, regression, multivariate social development.
Terms: historical alternative, criterion of progress.

1. Try to evaluate the reforms of the 60-70s from the standpoint of a universal criterion of progress. XIX century in Russia. Can they be called progressive? What about the politics of the 80s? Give reasons for your position.
2. Think about whether the activities of Peter I, Napoleon Bonaparte, P. A. Stolypin are progressive. Give reasons for your assessment.
3. To which of the points of view on progress presented in the paragraph does the position of the Florentine historian F. Guicciardini (1483-1540) belong: “The affairs of the past illuminate the future, for the world has always been the same: everything that is and will be has already it was at another time, the former returns, only under different names and in a different coloring; but not everyone recognizes it, but only the wise who carefully observes and ponders it”?
4. Think about whether the attitude of the two Russian philosophers quoted below to the idea of progress differs.
A. I. Herzen (1812-1870): “Our whole great significance... lies in the fact that while we are alive... we are still ourselves, and not dolls appointed to suffer progress or embody some crazy idea. We should be proud of the fact that we are not threads or needles in the hands of fate, sewing the motley fabric of history.”
G. V. Plekhanov (1856-1918): “People make their history not at all in order to walk along a predetermined path of progress, and not because they must obey the laws of some abstract evolution. They do it in an effort to satisfy their needs.”
Compare these statements with the material presented in the text of the paragraph and, based on historical knowledge, express your point of view.
5. Some scholars studying modern social development, drew attention to the phenomena that they called the “barbarization” of society. They included a decline in the level of culture, in particular language, a weakening of moral regulators, legal nihilism, an increase in crime, drug addiction and other similar processes. How would you rate these phenomena? What is their impact on society? Do these trends determine the nature of the development of society in the foreseeable future? Give reasons for your answer.
6. Soviet philosopher M. Mamardashvili (1930-1990) wrote: “The final meaning of the universe or the final meaning of history is part of human destiny. And human destiny is the following: to be fulfilled as a Human. Become Human." How is this philosopher’s thought related to the idea of progress?

Let's work with the source

Russian philosopher N.A. Berdyaev about progress.

Progress turns every human generation, every human face, every era of history into a means and instrument for the final goal - the perfection, power and bliss of the future humanity, in which none of us will have a share. The positive idea of progress is internally unacceptable, religiously and morally unacceptable, because the nature of this idea is such that it makes it impossible to resolve the torment of life, the resolution of tragic contradictions and conflicts for the entire human race, for all human generations, for all times, for everyone ever living people with their suffering fate. This teaching knowingly and consciously asserts that for a huge mass, an infinite mass of human generations and for an infinite series of times and eras, there is only death and the grave. They lived in an imperfect, suffering, full of contradictions state, and only somewhere at the top historical life finally, on the decayed bones of all previous generations, a generation of lucky people appears, which will climb to the top and for which the highest fullness of life, the highest bliss and perfection will be possible. All generations are only a means for the realization of this blissful life of this happy generation of the chosen ones, which must appear in some future unknown and alien to us.
Questions and tasks:

1) How do the views on progress presented in this document differ from the views expressed in the paragraph?

2) What is your attitude to the thoughts of N. A. Berdyaev?

3) Which of all the points of view on progress presented in the materials of the paragraph is most attractive to you?

4) Why does the title of this paragraph begin with the word “problem”?

There is some debate about this

Is it possible to achieve simultaneous progress in various spheres of society? Sometimes they point out the incompatibility of certain changes, each of which is recognized as progressive. For example, an increase in production, on which the material well-being of the population depends, and at the same time an improvement in the environmental situation, on which people’s health depends. Or the increasing environment of a person with various technical devices that make his work and life easier, and at the same time - the enrichment of spiritual life, which requires the rise of humanitarian culture. The experience of the past century has shown that these, like many other progressive changes in the field of science, technology, economics, social relations, education, etc. cannot be realized together. What should I do?

§ 16. Freedom in human activity

Personal freedom in its various manifestations is today the most important value of civilized humanity. The importance of freedom for human self-realization was understood in ancient times. The desire for freedom, liberation from the shackles of despotism and arbitrariness has permeated the entire history of mankind. This manifested itself with particular force in the New and Modern times. All revolutions wrote the word “freedom” on their banners. Few political leaders and revolutionary leaders did not vow to lead the masses they led to true freedom. But although the overwhelming majority declared themselves to be unconditional supporters and defenders of individual freedom, the meaning attached to this concept was different.
The category of freedom is one of the central ones in the philosophical quests of humanity. And just as politicians paint this concept in different colors, often subordinating it to their specific political goals, so philosophers approach its understanding from different positions.
Let's try to understand the diversity of these interpretations.

WHY IS ABSOLUTE FREEDOM IMPOSSIBLE

No matter how much people strive for freedom, they understand that there cannot be absolute, unlimited freedom. First of all, because complete freedom for one would mean arbitrariness in relation to the other. For example, someone wanted to listen to loud music at night. By turning on the tape recorder at full power, the man fulfilled his desire and acted freely. But his freedom in this case infringed on the right of many others to get a good night's sleep.
That is why the Universal Declaration of Human Rights, where all articles are devoted to the rights and freedoms of the individual, the latter, which contains a mention of responsibilities, states that in the exercise of his rights and freedoms, each person should be subject only to such restrictions as are intended to ensure recognition and respect the rights of others.
Arguing about the impossibility of absolute freedom, let us pay attention to one more aspect of the issue. Such freedom would mean unlimited choice for a person, which would put him in an extremely difficult position in making a decision. The expression “Buridan’s donkey” is widely known. The French philosopher Buridan spoke about a donkey that was placed between two identical and equidistant armfuls of hay. Unable to decide which armful to prefer, the donkey died of hunger. Even earlier, Dante described a similar situation, but he spoke not about donkeys, but about people: “Placed between two dishes, equally distant and equally attractive, a man would rather die than, having absolute freedom, will put one of them in his mouth.”
A person cannot be absolutely free. And one of the limiters here is the rights and freedoms of other people.

FREEDOM AS A COgnized NECESSITY

This is how many philosophers interpreted freedom - B. Spinoza, G. Hegel, F. Engels. What is behind this formula, which has become almost an aphorism? There are forces in the world that act immutably, inevitably. These forces also influence human activity. If this necessity is not comprehended, not realized by a person, he is its slave; if it is known, then the person acquires “the ability to make a decision with knowledge of the matter.” This is where his free will is expressed.

But what are these forces, what is the nature of necessity? There are different answers to this question. Some see God's providence here. Everything is predetermined for them. What then is human freedom? She's gone. “God’s foreknowledge and omnipotence are diametrically opposed to our free will. Everyone will be forced to accept the inevitable consequence: we do nothing of our own free will, but everything happens out of necessity. Thus, we do nothing by free will, but everything depends on the foreknowledge of God,” said the religious reformer Luther. This position is defended by supporters of absolute predestination. In contrast to this view, other religious figures suggest the following interpretation of the relationship between Divine predestination and human freedom: “God designed the Universe in such a way that all creation would have the great gift of freedom. Freedom first of all means the possibility of choosing between good and evil, and a choice given independently, based on one’s own decision. Of course, God can destroy evil and death in an instant. But at the same time He would at the same time deprive the world and freedom. The world itself must return to God, since it itself has departed from Him.”
The concept of “necessity” may have another meaning. Necessity, a number of philosophers believe, exists in nature and society in the form of objective, i.e., independent of human consciousness, laws. In other words, necessity is an expression of a natural, objectively determined course of events. Supporters of this position, unlike fatalists, of course, do not believe that everything in the world, especially in public life, strictly and unambiguously defined, they do not deny the existence of accidents. But the general natural line of development, deviated by chance in one direction or another, will still make its way. Let's look at some examples. It is known that earthquakes periodically occur in seismic zones. People who are unaware of this circumstance or ignore it when building their homes in this area may be victims of a dangerous element. In the same case, when this fact is taken into account during the construction, for example, of earthquake-resistant buildings, the likelihood of risk will sharply decrease.
In a generalized form, the presented position can be expressed in the words of F. Engels: “Freedom does not lie in imaginary independence from the laws of nature, but in the knowledge of these laws and in the ability, based on this knowledge, to systematically force the laws of nature to act for certain purposes.”
Thus, the interpretation of freedom as a recognized necessity presupposes a person’s comprehension and consideration of the objective limits of his activity, as well as the expansion of these limits due to the development of knowledge and the enrichment of experience.

FREEDOM AND RESPONSIBILITY

Let's consider another situation. Modern society provides a person with a variety of means to help get rid of a depressed, depressed state. Among them there are those (alcohol, drugs) that inexorably destroy the human body. When making his choice, a person who knows about such a danger can neglect it, but then he will inevitably face retribution, and he will have to pay with the most precious things - his own health, and sometimes life.
In other words, a truly free person will not be a slave to his momentary moods and passions. He will choose healthy image life. In this case, in addition to the perceived danger, a person is encouraged to act one way and not another by certain social conditions. There are norms of morality and law, traditions and public opinion. It is under their influence that a model of “proper behavior” is formed. Taking into account these rules, a person acts and acts, makes certain decisions.
A person’s deviation from established social norms causes, as you already know, a certain reaction from society. Negative deviation causes social sanctions, i.e. punishment for disapproved actions. Such punishment is also called a person’s responsibility for his activities and its consequences. (Remember in what cases criminal, administrative, financial and other types of liability arise.)
But the concept of “responsibility” is associated not only with external forms of influence on a person; responsibility is the most important internal regulator of his activities. Then we talk about a sense of responsibility, duty. It manifests itself primarily in a person’s conscious readiness to follow established norms, evaluate his actions in terms of their consequences for others, and accept sanctions in case of violations.
As psychologists' research shows, most people tend to accept responsibility for their actions. However, situations arise when the sense of responsibility becomes dull. Thus, a person in a crowd is capable of such actions - offensive shouts, resistance to law enforcement officials, various manifestations of cruelty and aggression that he would never have committed in a different situation. In this case, the influence is exerted not only by the massiveness of the speeches, but primarily by the anonymous nature of people’s activities. At such moments, internal constraints are weakened and concerns about public evaluation are reduced. By forming a sense of responsibility in oneself, a person protects himself from deindividuation, i.e., becoming a faceless being with reduced self-awareness.

"FREEDOM FROM" OR "FREEDOM FOR"

Let's think about what kind of person we usually consider free. The first thing that comes to mind is someone who is not forced to do anything, is not forced to do what he does not want, and is not under the pressure of circumstances. “Today I am free because I don’t have to run to a tutor”; “I want to rent an apartment in order to free myself from the care of my parents and finally feel free” - one can cite many more phrases and statements in which exactly this understanding of freedom is manifested.
However, philosophers believe that this is only the starting point of freedom. True liberation begins with self-restraint. “Freedom for” is good will, subject to the moral law. Man, through free effort, is prevented from evil and turns to good. I. Kant believed that such free choice stands above natural necessity.
Thus, we have moved from considering external restrictions on freedom to internal prohibitions that a person sets for himself. “Neither praise nor blame, nor honor nor punishment will be fair if the soul does not have the ability to strive and resist and if the vice is involuntary,” asserted the Christian theologian of the 3rd century.

The main thing is not what the external circumstances of a person’s life are. Another thing is more important: how they are refracted in his consciousness, how a person projects himself into the world, what goals he sets for himself, what meaning and meaning he gives to the surrounding reality. This is what predetermines the choice from the variety possible options behavior. From this, some modern philosophers conclude: human activity cannot receive its goals from the outside, nothing external to consciousness can motivate it, man is completely free in his inner life.
A truly free person himself chooses not only an action, but also its reasons, the general principles of his actions, which acquire the character of convictions. Such a person, even in conditions of progressive degeneration of the human race or with the complete stability of a despotic or totalitarian regime in his country, will not reach a state of spiritual decline and will act as if the principles he defends will certainly triumph in the future.
Critics of this position believe that if everyone seeks the basis of their behavior only in accordance with their own motives, without taking into account generally accepted restrictions and prohibitions, then society will lose its integrity and chaos will await people: instead of the desired freedom, they will receive complete arbitrariness.
What is your point of view? Which of these positions and why do you think is correct?

WHAT IS A FREE SOCIETY

So, you have seen how differently, and sometimes diametrically opposed, the concept of “freedom” is interpreted. Reflecting on different approaches, accepting some and unconditionally rejecting others, we agree that truly free activity cannot exist in the absence of choice. Freedom means the state of a person who is able to act in all important matters on the basis of choice.
What kind of society can provide such a choice?
It is obvious that societies where arbitrariness and tyranny of individuals or groups of the population dominate, where the rule of law is violated, where the state exercises complete (total) control over the lives of its fellow citizens, cannot in any way be classified as free.
Does this mean that only a society where state intervention in the life of an individual will be minimal will be free? There are many supporters of this point of view.
IN economic sphere In such a society, free enterprise based on the principles of competition reigns; in the political sphere, there is a diversity of political parties, political pluralism, and democratic principles of government. This is a free-thinking society. And the point here is not that everyone has the right to say or write whatever they want, but that any idea can be discussed. This process of interaction between people with different knowledge and different points of view is the basis for the development of thought. People's lives are regulated only by democratically accepted laws and generally accepted moral standards.
“All that society and the state can do is to promote freedom, not allowing monopolism in any area of life. Free from government interference, free to act as they please, individuals will prosper and their lives will be happy,” wrote one American politicians.
However, not everyone accepts this model of a free society. Some scientists and politicians, expressing the sentiments of a certain part of the population, believe that such unlimited individualism is not good for people. True freedom involves more than just government non-interference in people's lives. Self-realization of a person is based not only on individual, but also on joint experience, a joint search for solutions, and the creation of a common good. Therefore, freedom is complemented by cooperation, responsibility, justice, i.e. all those values that society must provide.
Thus, supporters of this concept believe that the role of society is more significant than they try to imagine. By uniting into a community, people acquire not only new values, but also collective protection, which is sometimes extremely necessary for them.
The state must also play a certain regulatory role. It not only creates and maintains institutions that guarantee the freedom of citizens, but must also take care of a more equal distribution of income and prevent a deepening of the gap between rich and poor. The ideal of freedom must be complemented by the ideal of social justice.
It is also important that citizens themselves guarantee each other’s freedom by conscientiously performing their civic duties.
Thus, the situation of choice develops not only in the “space” of each person’s personal life. As you already know, it also arises at the level of society as a whole. This is especially evident in the so-called transitional eras. According to a number of researchers, such eras potentially contain a whole range of directions - alternatives - for further development. Which of them will be supported, for example, by the country’s leadership, can significantly affect the life of the entire society. So the choice in this case is associated with a very high responsibility. Examples of such situations and the consequences of decisions made have been preserved for us by the history of the distant and recent past.
Basic concepts: freedom, freedom of choice, necessity, responsibility, free society.
Terms: deindividuation, predestination.

1. What arguments can be used to support the conclusion about the impossibility of absolute, unlimited human freedom in society?
2. Which of the two statements below do you think is more true?
“Our life is a line that we must, at the behest of nature, describe on the surface globe, not being able to move away from her for a single moment.” “The course of things seems inevitable only to those who have betrayed their convictions. History itself can neither force a person nor draw him into a dirty business. Man carries the whole weight of the world on his shoulders: he is responsible for the world and himself.”
3. How do you understand the expression “Freedom is a choice”?
4. Can you support the following statement with specific facts: “During new history In Europe, the general direction of development was the liberation of the individual from various kinds of norms and institutions that constrained his daily life”?
5. Which of the following definitions of the concept of “freedom” do you think is the most accurate:
1) freedom is the absence of any barriers and hindrances;
2) freedom is the conscious adherence to necessity;
3) freedom (free will) is not self-will, which can lead to any actions, but regularity, constancy, inexorability in the implementation of moral requirements by a person;
4) freedom is a conscious possibility of historical creativity?
6. Describe the various models of a free society. What are your ideas about such a society?
7. Do you agree with the statement “It is impossible to live in society and be free from society”? Justify your position.
8. Famous thinker of the 19th century. argued that “legally recognized freedom exists in the state in the form of law... Laws are positive, clear, universal norms in which freedom acquires an impersonal, theoretical existence independent of the arbitrariness of an individual. The code of laws is the bible of freedom of nations.” Comment on this statement.
9. Sometimes freedom is understood as permissiveness. In a social sense, this means complete independence from any norms or restrictions. At the beginning of the 20th century. in Russian villages they sang the following ditty:

What consequences can this interpretation of freedom lead to? Concretize your reasoning with examples.

Work with the source

Read an excerpt from a contemporary American social psychologist E. Aronson.

reproduced Berdyaev’s words without reference:

“The entire course of human culture, the entire development of world philosophy leads to the realization that the universal truth is revealed only to the universal consciousness, i.e. to the conciliar church consciousness... Only to the universal church consciousness are the secrets of life and existence revealed.” Then he closed the quotes and continued: The fierce enemy Antichrist knows this! He knows and therefore attacks our Church, first of all, inside and outside, crushing the consciousness of the Russian people with various fake imitations of ideological points of view. Russia has a mission to be a stronghold of Christian culture in a world falling into an anti-Christian abyss. Our differences of opinion should lead to the Truth of Christ, to its conciliar discovery in the creative process of knowledge of God, and we skimp on trifles at the suggestion of our fierce Sodomite Western enemies. Without the church's conciliar universal self-awareness, we Russians will perish under the rubble of Western anti-Christian civilization.

All this pretentious splendor prompted me to write the following:

Berdyaev Nikolai Aleksandrovich (1874, Kyiv - 1948, Paris), a famous philosopher of the Russian diaspora, publicist, personal philosopher, creator of “eschatological metaphysics”, one of those thinkers for whom the principle of Socrates was preserved: the unity of the philosopher’s way of life and his philosophy. He was born into a noble family, studied at Kiev University, was expelled for organizing riots and deported to Vologda. Twice punished by the tsarist government for sympathizing with Marxism, twice arrested Soviet power for antipathy towards him. Expelled from the USSR in 1922, he lived first in Berlin, then in Paris.

Main works: “Philosophy of Freedom” (1911), “The Fate of Russia” (1918), “The Meaning of Creativity” (1916), “The Meaning of History” (1923), “Philosophy of Inequality. Letters to Enemies... (1923), “The Origins and Meaning of Russian Communism” (1937), “Russian Idea” (1946), “Self-Knowledge” (1949).

Berdyaev and Solovyov are classified as irrationalists, since they place intuition, understood as “the perception of Truth by the heart,” above reason. Berdyaev is not interested in either the theory of knowledge or ontology. He writes: “I have read many books on logic. But I must admit that logic never had any meaning for me and taught me nothing. My ways of knowing have always been different.” And further: “I do not have what is called thoughtful discursive inferential thinking, there is no systematic, logically connected thought, evidence... I am an exclusively intuitive-synthetic thinker. I undoubtedly have God’s gift to immediately understand the connection of everything separate, partial with the whole, with the meaning of the world.” Berdyaev challenges the dominance of reason and material interest. The center of Berdyaev’s interests is the problem of human improvement and the problem of the meaning of life. He reconsidered the relationship between morality and freedom in Christianity, believing that “freedom is pre-eternal to the world.” God created the world when freedom already existed, and therefore God does not bear any responsibility for human affairs. This removes the problem of theodicy and responsibility for good and evil falls entirely on man, who himself creates the world of his culture and hierarchy of values. Moral consciousness is a creative consciousness, but freedom places enormous responsibility on a person. It's hard to disagree with the latter.

Berdyaev creates the image of God-humanity as a dream and symbol human capabilities. Truth is not the result of knowledge, but a breakthrough of the spirit into the realm of essences, the revelation of spiritual meanings, which should lead God-manhood to the creation of the Kingdom of God. The main subject of philosophy is a person solving the riddle of his own existence. Berdyaev criticizes materialist philosophy, or rather its primitive appearance, which he painted for himself, descending from the heights of Platonism. He criticizes the “spiritual slavery” of a person who absolutizes the empirical world and freely (and without evidence) creates his eschatological metaphysics.

A collection of journalistic essays by Berdyaev, “The Fate of Russia,” was published in 1918 and became his last book published in his homeland. Just at this time, the Treaty of Brest-Litovsk revealed the collapse of his prophecies that “prophetic Russia must move from waiting to creation” and “rush to the city of God, to the end, to the transformation of the world.” Berdyaev opposes national messianism and writes: “Russia is not called to well-being, to physical and spiritual well-being... It does not have the gift of creating an average culture, and in this it is deeply different from Western countries” / p. 25/. Berdyaev writes “about the eternal womanhood in the Russian soul,” and even speaks out against the dark irrational beginning in Russian statehood and church life. “This intoxicated decay” makes him anxious.

In his work “The Meaning of Creativity” Berdyaev writes: “Philosophy is art, not science... because it is creativity... Philosophy does not require and does not allow any scientific, logical justification or justification.” (The meaning of creativity. //Philosophy of creativity, culture and art. M., 1994. T.1. P. 53, 61.). It turns out that science is not creativity, but in philosophy, say what you want, as long as it’s coherent? This thesis is not only incorrect, it is harmful, especially for those beginning to study philosophy. Berdyaev wrote about himself that he was not able to reason consistently and logically, he created each of his thoughts separately from others, he had a lot of repetitions and contradictions.

In the book “The Meaning of History,” his focus is on the philosophy of history as “a kind of mystery.” It “exists only because there is Christ at its core,” “To Him comes and from Him comes the Divine, passionate movement and the world’s human passionate movement. Without Christ it would not exist."... And so many times with rearrangement of words. (A significant influence on Berdyaev during his youthful exile in Vologda in 1898-99 was exerted by the philosopher-theologian S.N. Bulgakov, who even derived economics from original sin. See Bulgakov S.N. Non-evening light. Contemplation and speculation. M, 1994. pp. 304-305).

In his work “The Russian Idea” (1946), Berdyaev argues that the Slavic race has not yet occupied the position in the world that the Latin or German race occupied. But this will change after the war, the spirit of Russia will take a great-power position, it will cease to be provincial and will become universal, not eastern, but not western either. But this requires creative efforts of the national mind and will. The Russian idea is global messianism, the idea of the brotherhood of man. Berdyaev identifies five periods in the history of Russia: Kievan Rus, Russia of the times Tatar yoke, Moscow, Peter's, Soviet Russia. But the Russia of the future is also possible. The worst, “most Asian-Tatar” period, in his opinion, was the period of the Muscovite Kingdom; the Kiev period and the period of the Tatar yoke were better, since they had more freedom.

In “The Origins...” the author discusses the communist worldview, which, as he rightly believes, is based on communal and patriarchal traditions and social disorder. Berdyaev wrote that “the autocracy of the people is the most terrible autocracy, because in it a person depends on unenlightened numbers, on the dark instincts of the masses,” but in “Istoki” he glorifies the Russian community as a special spiritual quality of the Russian people, believes that it is characterized by a religious messianic spirit. the idea of the Kingdom of God, which turned into the idea of Russian communism. Communism is also a religion with the sacred scripture of Marx-Engels, the messiah - the proletariat, the church organization - the Communist Party, the apostles - members of the Central Committee, the Inquisition - the Cheka... The militant atheism of the Bolsheviks is simply jealous expression of intolerance towards others religions posing a threat to communist monotheism. According to Berdyaev, there was a “perversion of the Russian quest for the kingdom of truth by the will to power.” He is convinced that the main lie of communism is not social, but spiritual. The true Russian idea “is the idea of communitarianism and brotherhood of people and peoples.” It’s a good idea, and it’s clear why Lenin, who needed a world revolution, wrote about Berdyaev: “This is someone who should be demolished not only in the special philosophical field” (PSS., vol. 46, p. 135).

Comedy in four acts in verse

Natalya Dmitrievna, young lady, Platon Mikhailovich, her husband - Gorichi.

Prince Tugoukhovsky And princess, his wife, with six daughters.

Countess-grandmother, Countess-granddaughter- Khryumins.

Anton Antonovich Zagoretsky.

Old woman Khlestova, sister-in-law Famusova.

Repetilov.

Parsley and several talking servants.

Lots of guests of all sorts and their lackeys on their way out.

Famusov's waiters.

Action in Moscow in Famusov's house.

Woe from the mind. Maly Theater performance, 1977

ACT I

Phenomenon 1

The living room, there is a large clock in it, on the right is the door to Sophia’s bedroom, from where you can hear the piano and flute, which then fall silent. Lizanka in the middle of the room he sleeps, hanging from an armchair.

(Morning, the day is just dawning.)

Lizanka

(suddenly wakes up, gets up from the chair, looks around)

It's getting light!.. Ah! how quickly the night has passed!

Yesterday I asked to sleep - refusal.

"Waiting for a friend." - You need an eye and an eye,

Don't sleep until you roll out of your chair.

Now I just took a nap,

It’s already day!.. tell them...

(Knocks on Sofia's door.)

Hey! Sofya Pavlovna, trouble.

Your conversation went on overnight.

Are you deaf? - Alexey Stepanych!

Madam!.. - And fear does not take them!

(Moves away from the door.)

Well, uninvited guest,

Perhaps Father will come in!

I ask you to serve the young lady in love!

(Back to the door.)

Yes, disperse. Morning. - What, sir?

What time is it now?

Lizanka

Everything in the house rose.

Sofia

(from his room)

What time is it now?

Lizanka

Seventh, eighth, ninth.

Sofia

(from the same place)

Not true.

Lizanka

(away from the door)

Oh! Damn cupid!

And they hear, they don’t want to understand,

Well, why would they take away the shutters?

I'll change the clock, at least I know: there will be a race,

I'll make them play.

(Climbs onto a chair, moves the hand, the clock strikes and plays.)

Phenomenon 2

Lisa And Famusov.

Lisa

Oh! master!

Famusov

Master, yes.

(Stops hour-long music)

After all, what a naughty girl you are.

I couldn’t figure out what kind of trouble this was!

Sometimes you hear a flute, sometimes like a piano;

Would it be too early for Sophia?..

Lisa

No, sir, I... just by chance...

Famusov

Just by chance, take notice of you;

Yes, that's right, with intent.

(He presses closer to her and flirts.)

Oh! potion, spoiler.

Lisa

You are a spoiler, these faces suit you!

Famusov

Modest, but nothing else

Mischief and the wind are on your mind.

Lisa

Let me in, you little windbags,

Come to your senses, you are old...

Famusov

Lisa

Well, who will come, where are we going?

Famusov

Who should come here?

After all, Sophia is sleeping?

Lisa

Now I'm taking a nap.

Famusov

Now! And the night?

Lisa

I spent the whole night reading.

Famusov

Look, what whims have developed!

Lisa

Everything is in French, aloud, read while locked.

Famusov

Tell me that it’s not good to spoil her eyes,

And reading is of little use:

She can't sleep from French books,

And the Russians make it hard for me to sleep.

Lisa

I'll report what happens,

If you please go, wake me up, I'm afraid.

Famusov

What to wake up? You wind the watch yourself,

You're blasting a symphony throughout the entire block.

Lisa

(as loud as possible)

Come on, sir!

Famusov

(covers her mouth)

Have mercy on the way you scream.

Are you going crazy?

Lisa

I'm afraid it won't work out...

Famusov

Lisa

It's time, sir, for you to know that you are not a child;

Girls' morning sleep is so thin;

You creak the door a little, you whisper a little:

They hear everything...

Famusov

(hurriedly)

(He sneaks out of the room on tiptoe.)

Lisa

(one)

Gone... Ah! away from the gentlemen;

They're in trouble s Prepare for yourself at any hour,

Pass us away more than all sorrows

And lordly anger, and lordly love.

Phenomenon 3

Lisa, Sofia with a candle behind it Molchalin.

Sofia

What, Lisa, attacked you?

Lisa

Of course, it’s hard for you to break up?

Locked up until daylight, and it seems like everything is not enough?

Sofia

Ah, it really is dawn!

(Puts out the candle.)

Both light and sadness. How fast the nights are!

Lisa

Push, know that there is no urine from the outside,

Your father came here, I froze;

I spun around in front of him, I don’t remember that I was lying;

Well, what have you become? bow, sir, give it.

Come on, my heart is not in the right place;

Look at your watch, look out the window:

People have been pouring down the streets for a long time;

And in the house there is knocking, walking, sweeping and cleaning.

Sofia

Happy hours are not observed.

Lisa

Don't watch, your power;

And what in return for you, of course, I will get.

Sofia

(Molchalin)

Go; We'll be bored all day long.

Lisa

God be with you, sir; take your hand away.

(Separates them, Molchalin at the door collides with Famusov.)

Phenomenon 4

Sofia, Lisa, Molchalin, Famusov.

Famusov

To teach our daughters everything, everything -

And dancing! and stump Yu ! and tenderness! and sigh!

It’s as if we are preparing them as wives for buffoons.

What are you, visitor? Why are you here, sir?

He warmed up the rootless one and brought him into my family,

He gave the rank of assessor and took him on as secretary;

Transferred to Moscow through my assistance;

And if it weren’t for me, you would be smoking in Tver.

Sofia

I can’t explain your anger in any way.

He lives in the house here, what a great misfortune!

I walked into the room and ended up in another.

Famusov

Did you get in or did you want to get in?

Why are you together? It can't happen by accident.

Sofia

Here's the whole case:

How long ago you and Lisa were here,

And I rushed here as fast as I could...

Famusov

Perhaps all the fuss will fall on me.

Sofia

In a vague dream, a trifle disturbs.

Tell you a dream: you will understand then.

Famusov

What's the story?

Sofia

Should I tell you?

Famusov

(Sits down.)

Sofia

Let me... see... first

Flowery meadow; and I was looking

Some, I don’t remember in reality.

Suddenly a nice person, one of those we

We'll see - it's like we've known each other forever,

He appeared here with me; and insinuating and smart,

But timid... You know, who is born in poverty...

Famusov

Oh! Mother, don’t finish the blow!

Anyone who is poor is not a match for you.

Sofia

Then everything disappeared: the meadows and the skies. -

We are in a dark room. To complete the miracle

The floor has opened - and you are out of there

Pale as death, and hair on end!

Then the doors opened with thunder

Some are not people or animals

We were separated - and they tortured the one sitting with me.

It’s like he’s dearer to me than all the treasures,

I want to go to him - you bring with you:

We are accompanied by groans, roars, laughter, and whistles of monsters!

He shouts after him!..

Awoke. - Someone says -

I run here and find you both.

Famusov

Yes, it’s a bad dream; I'll see.

Everything is there, if there is no deception:

And devils, and love, and fears, and flowers.

Well, my sir, what about you?

He is heard by everyone, and he calls everyone until dawn!

Molchalin

With papers, sir.

Famusov

Yes! they were missing.

Have mercy that this suddenly fell

Diligence in writing!

(Rises.)

Well, Sonyushka, I will give you peace:

Some dreams are strange, but in reality they are stranger;

You were looking for some herbs,

I came across a friend quickly;

Get rid of the nonsense from your head;

Where there are miracles, there is little stock. -

Go, lie down, go to sleep again.

(Molchalin.)

Let's go sort out the papers.

Molchalin

I was just carrying them for the report,

What cannot be used without certificates, without others,

There are contradictions, and many things are inappropriate.

Famusov

I'm afraid, sir, I'm the only one mortally afraid,

So that a multitude of them do not accumulate;

If you had given it free rein, it would have settled;

And for me, what matters and what doesn’t matter,

My custom is this:

Signed, off your shoulders.

(He leaves with Molchalin and lets him through at the door.)

Phenomenon 5

Sofia, Lisa.

Lisa

Well, here's the holiday! Well, here's some fun for you!

However, no, it’s no laughing matter now;

The eyes are dark and the soul is frozen;

Sin is not a problem, rumor is not good.

Sofia

What is the rumor to me? Whoever wants to, judges it that way,

Yes, father will force you to think:

Grouchy, restless, quick,

This has always been the case, but from now on...

You can judge...

Lisa

I’m not judging by stories;

He will ban you; - good is still with me;

Otherwise, God have mercy, at once

Me, Molchalin and everyone out of the yard.

Sofia

Just think how capricious happiness is!

It can be worse, you can get away with it;

When sad nothingness comes to mind,

We lost ourselves in music, and time passed so smoothly;

Fate seemed to be protecting us;

No worries, no doubts...

And grief awaits around the corner.

Lisa

That's it, sir, my stupid judgment

You never regret:

But here's the problem.

What better prophet do you need?

I kept repeating: there will be no good in love

Not forever and ever.

Like all Moscow people, your father is like this:

He would like a son-in-law with stars and ranks,

And under the stars, not everyone is rich, between us;

Well, of course, then

And money to live on, so he could give balls;

Here, for example, Colonel Skalozub:

And a golden bag, and aims to become a general.

Sofia

How cute! and it's fun for me to fear

Listen about the frunt and rows;

He never uttered a smart word, -

I don’t care what goes into the water.

Lisa

Yes, sir, so to speak, he is talkative, but not very cunning;

But be a military man, be a civilian,

Who is so sensitive, and cheerful, and sharp,

Like Alexander Andreich Chatsky!

Not to confuse you;

It's been a long time, can't turn it back

And I remember...

Sofia

What do you remember? He's nice

He knows how to make everyone laugh;

He chats, jokes, it’s funny to me;

You can share laughter with everyone.

Lisa

But only? as if? - Shed tears,

I remember, poor thing, how he parted with you. -

“Why, sir, are you crying? live laughing..."

And he responded: “No wonder, Lisa, I’m crying:

Who knows what I will find when I return?

And how much I might lose!”

The poor thing seemed to know that in three years...

Sofia

Listen, don’t take unnecessary liberties.

I was very windy, perhaps I acted

And I know, and I’m guilty; but where did it change?

To whom? so that they could reproach with infidelity.

Yes, it’s true that we were brought up and grew up with Chatsky;

The habit of being together every day inseparably

She bound us together with childhood friendship; but after

He moved out, he seemed bored with us,

And he rarely visited our house;

Then he pretended to be in love again,

Demanding and distressed!!.

Sharp, smart, eloquent,

I'm especially happy with friends,

He thought highly of himself...

The desire to wander attacked him,

Oh! if someone loves someone,

Why search for the mind and travel so far?

Lisa

Where is it running? in what areas?

They say he was treated in sour waters,

Not from illness, tea, from boredom - more freely.

Sofia

And, of course, he’s happy where the people are funnier.

The one I love is not like this:

Molchalin is ready to forget himself for others,

The enemy of insolence is always shy, timid,

Someone you can spend the whole night with like that!

We are sitting, and the yard has long since turned white,

What do you think? what are you doing?

Lisa

God knows

Madam, is this my business?

Sofia

He will take your hand and press it to your heart,

He will sigh from the depths of his soul,

Not a free word, and so the whole night passes,

Hand in hand, and doesn’t take his eyes off me. -

Laugh! is it possible! what reason did you give

Do I make you laugh like this?

Lisa

Me, sir?.. your aunt has now come to mind,

How a young Frenchman ran away from her house,

Darling! wanted to bury

Out of frustration, I couldn’t:

I forgot to dye my hair

And three days later she turned gray.

(Continues to laugh.)

Sofia

(with sadness)

That's how they'll talk about me later.

Lisa

Forgive me, truly, as God is holy,

I wanted this stupid laugh

Helped to cheer you up a bit.

(They leave.)

Phenomenon 6

Sofia, Lisa, Servant, behind him Chatsky.

Servant

Alexander Andreich Chatsky is here to see you.

(Leaves.)

Phenomenon 7

Sofia, Lisa, Chatsky.

Chatsky

It's barely light on my feet! and I am at your feet.

(Kisses your hand passionately.)

Well, kiss me, weren’t you waiting? speak!

Well, for the sake of it? No? Look at my face.

Surprised? but only? Here's the welcome!

It was as if no week had passed;

It feels like yesterday together

We are absolutely tired of each other;

Not a hair of love! how good they are!

And meanwhile, I won’t remember, without a soul,

I'm forty-five hours, without squinting my eyes,

More than seven hundred versts flew by - wind, storm;

And I was completely confused, and fell how many times -

And here is the reward for your exploits!

Sofia

Oh! Chatsky, I am very glad to see you.

Chatsky

Are you for it? good morning.

However, who sincerely rejoices like that?

I think this is the last thing

Chilling people and horses,

I was just amusing myself.

Lisa

Here, sir, if you were outside the doors,

By God, there are not five minutes,

How we remembered you here.

Madam, tell me yourself. -

Sofia

Always, not just now. -

You cannot reproach me.

Whoever flashes by will open the door,

While passing through, by chance, from a stranger, from far away -

I have a question, even if I’m a sailor:

Did I meet you somewhere in the mail carriage?

Chatsky

Let's say so.

Blessed is he who believes, he is warm in the world! -

Oh! My God! Am I really here again?

In Moscow! you! how can we recognize you!

Where is the time? where is that innocent age,

When it used to be a long evening

You and I will appear, disappear here and there,

We play and make noise on chairs and tables.

We are in a dark corner, and it seems like this!

Do you remember? we'll be startled by the creaking of a table or a door...

Sofia

Childishness!

Chatsky

Yes, sir, and now,

At seventeen you blossomed beautifully,

Inimitable, and you know it,

And therefore modest, do not look at the light.

Aren't you in love? please give me an answer

Without thought, complete embarrassment.

Sofia

At least someone will be embarrassed

Quick questions and a curious look...

Chatsky

For mercy's sake, it's not you, why be surprised?

What new will Moscow show me?

Yesterday there was a ball, and tomorrow there will be two.

He made a match - he succeeded, but he missed.

All the same sense, and the same poems in the albums.

Sofia

Persecution of Moscow. What does it mean to see the light!

Where is better?

Chatsky

Where we are not.

Well, what about your father? all English club

An ancient, faithful member to the grave?

Has your uncle jumped back his eyelid?

And this one, what’s his name, is he Turkish or Greek?

That little black one, on crane legs,

I don't know what his name is,

Wherever you go: here, like here,

In dining rooms and living rooms.

And three of the tabloid faces,

Who have been looking young for half a century?

They have millions of relatives, and with the help of their sisters

They will become related to all of Europe.

What about our sun? our treasure?

On the forehead is written: Theater and Masquerade;

The house is painted with greenery in the form of a grove,

He himself is fat, his artists are skinny.

At the ball, remember, we opened it together

Behind the screens, in one of the more secret rooms,

There was a man hidden and clicking the nightingale,

Singer winter weather summer.

And that consumptive one, your relatives, the enemy of books,

To the scientific committee that settled

And with a cry he demanded oaths,

So that no one knows or learns to read and write?

I am destined to see them again!

Will you get tired of living with them, and in whom you won’t find any stains?

When you wander, you return home,

Sofia

I wish I could bring you and my aunt together,

To count everyone you know.

Chatsky

And auntie? all girl, Minerva?

All the maid of honor of Catherine the First?

Is the house full of pupils and mosquitoes?

Oh! Let's move on to education.

That now, just as in ancient times,

The regiments are busy recruiting teachers,

Phenomenon 8

Sofia, Lisa, Chatsky, Famusov.

Famusov

Here's another one!

Sofia

Ah, father, sleep in hand.

(Leaves.)

Damn dream.

Phenomenon 9

Famusov, Chatsky(looks at the door through which Sofia went out).

Famusov

Well, you threw it away!

I haven’t written two words for three years!

And it suddenly burst out, as if from the clouds.

(They hug.)

Great, friend, great, brother, great.

Tell me, tea, you're ready

A meeting of important news?

Sit down, announce it quickly.

(Sit down)

Chatsky

(absently)

How Sofya Pavlovna has become prettier for you!

Famusov

You young people have nothing else to do,

How to notice girlish beauty:

She said something casually, and you,

I am filled with hopes, enchanted.

Chatsky

Oh! no, I’m not spoiled enough by hopes.

Famusov

“A dream in my hand,” she deigned to whisper to me.

So you thought...

Chatsky

I? - Not at all.

Famusov

Who was she dreaming about? what's happened?

Chatsky

I'm not a dream teller.

Famusov

Don't believe her, everything is empty.

Chatsky

I believe my own eyes;

I haven’t met you in ages, I’ll give you a subscription.

So that it would be at least a little like her!

Famusov

He's all his own. Yes, tell me in detail,

Where were you? wandered for so many years!

Where from now?

Chatsky

Now who cares?

I wanted to travel around the whole world,

And he didn’t travel a hundredth part.

(Gets up hastily.)

Sorry; I was in a hurry to see you soon,

Didn't go home. Farewell! In one hour

When I show up, I won’t forget the slightest detail;

You first, then you tell it everywhere.

(In the door.)

How good!

(Leaves.)

Phenomenon 10

Famusov

(one)

Which of the two?

"Oh! Father, sleep in hand!

And he says it out loud to me!

Well, my fault! What a blessing I gave to the hook!

Molchalin soon led me into doubt.

Now... and halfway out of the fire:

That beggar, that dandy friend;

He is a notorious spendthrift, a tomboy;

What kind of commission, creator,

To be a father to an adult daughter!

(Leaves.)

And the smoke of the Fatherland is sweet and pleasant to us!- inaccurate quote from a poem by G.R. Derzhavin “Harp” (1789):

Good news about our side is dear to us:
Fatherland and smoke is sweet and pleasant to us...

Published by him in 1825. It is a satire on the society of aristocrats. It contrasts two radically different positions on the nobility: liberal and conservative. Famusov is a typical nobleman who perceives himself as a representative of the upper class; government official. The second side is represented by Chatsky - a new type of nobleman, aimed at more humanistic views, obtaining an excellent level of education, and not at satisfying selfish needs and exploiting the labor of others.

In contact with

Characters from "Woe from Wit"

We will present a brief description of the heroes of Griboyedov’s comedy in the table:

Famus Society	Chatsky, Alexander Andreevich
Pavel Afanasyevich Famusov is a hereditary landowner and occupies a high position as an official. Honored and a famous person in the Moscow nobility. We depend on public opinion.	A freethinker, he doesn’t care about other people’s opinions. Condemns the serfdom adopted in noble society. He was brought up in Famusov's house
Sofya Pavlovna Famusova is Pavel’s daughter. Educated, insightful, witty, can be mocking and suspicious.	Chatsky’s mind is a complex combination of non-acceptance of someone else’s position and active zeal to impose his own
Alexey Stepanovich Molchalin is Famusov’s secretary and has designs on Sophia. He is helpful and wants to build good career and for this I am ready to be a hypocrite.	He treats the bureaucratic class with disdain. Does not respect those who value only their career
Sergei Sergeevich Skalozub, colonel, is a typical officer who cares about nothing more than his military career. Not interested in issues of enlightenment and education	Patriot, but left military service because he believes that the nobles should not be constrained by anything
Zagoretsky, Anton Antonovich - brawler, gossip, avid gambler. And other heroes.	Truth-seeker, condemns pretense

A little bit more detailed descriptions We will consider the heroes of the comedy “Woe from Wit” with their speech characteristics further.

Woe from Wit: Brief Description of the Main Characters

Chatsky

Colorful main character, challenging the society that Famusov prefers. At the same time, he was brought up in this family, since Chatsky’s parents died, but were friends with Pavel Afanasyevich. Alexander Andreevich received a good education, traveled and became a member of the English Club of Nobles. He returned to his native land because he was in love with Sofya Famusova, but was disappointed by the morals of the local secular society and Pavel Afanasyevich in particular.

Eloquent, attracts attention. He is similar to Sophia in his level of education and wit, but if he does not strive to humiliate a person, but only to show him the truth about himself, then Sonya simply emphasizes his superiority over others. If at first she seems to Alexander to be open to everything new, lively and sensual, like him, then she later finds out the true state of affairs and is severely disappointed.

Chatsky is a contrast to each of the heroes described in Griboyedov’s comedy. He is independent, impatient with human stupidity and therefore goes into open conflict with the characters surrounding Famusov, in each of whom Alexander sees flaws and exposes them.

Chatsky's views:

About military service and bureaucratic service: “Of the young people, there will be an enemy of quest, // Without demanding either places or promotion to rank, // He will focus his mind on science, hungry for knowledge; // Or God himself will arouse the heat in his soul // To creative, high and beautiful arts...” (Griboedov).
He advocates for the movement of the nobility forward, advocates its development and liberation from previous attitudes towards the ownership of serfs, hypocrisy towards each other.
Calls for a patriotic attitude towards one's nation, and not for following the fashion of France and Germany. Disapproves of the desire to copy Western traditions and excessively worship everything foreign.
Emphasizes that a person should be assessed not for his origin and belonging to a certain family, but only for his own actions, qualities, ideas.

Pavel Famusov

A controversial hero. Quite active for his age, he pesters the maid and, in principle, is not particularly delicate with the servants, but he treats his family and friends with respect. He is looking for a profitable match for Sophia. Conservative and grouch. Knows how to flatter to the right people, adapt, but in everyday life it’s tough.

Famusov's views, features:

Characteristics of Famusov based on quotes from “Woe from Wit”:

Sofia Famusova

She is 17, she is of noble blood, comprehensively developed and with a good dowry, an enviable bride. Sonya likes Molchalin until Chatsky arrives. She can dance and loves music.

Sophia is frank, but at the same time naive. Molchalin uses her feelings for himself for his own purposes, but she believes him, and not Chatsky, who is sincere with her to the end. Famusov’s daughter is simultaneously perceived as a romantic nature, creative, laughing at the vices of noble society, but also an example of immorality (her secret connection with Molchalin), narrow-mindedness and limited interests. Sonya is proud and selfish, does not notice her shortcomings.

Famusova is a flighty girl, fickle in choosing a groom. This is confirmed by Sophia’s quotation:

...I may have acted very carelessly, / And I know, and I’m guilty; but where did it change?..

Sonya's father adds fuel to the fire when he convinces his daughter to think in her own terms when choosing a husband:

...Whoever is poor is not a match for you...

Molchalin

Cold, emotionless man who is only interested in his career. He is pedantic, strives to teach Chatsky, to guide him on the “right path.” He meets Sophia for personal gain; he himself is hardly capable of deep feelings.

He is silent (as indicated by his speaking surname): “not rich in words,” “after all, nowadays they love the dumb.”
Gives monosyllabic answers, constantly thinking about what to say depending on the situation and the person addressing him.
Concerned with material well-being and achieving high status.
Restrained and moderate in everything.
Absolutely no position on morality, love, civic duty, honor.

Colonel Skalozub

Potential groom, considered by Famusov for Sonya. A wealthy officer, but a rather limited person in interests and views. Hard, should certain rules in life, does not allow any deviations from the plan. He leads a wild lifestyle and dreams only of advancement in the service. He honestly and regularly fulfills his military duty, has awards, and in society supports fashionable trends in clothing. However, he opposes the development of education and does not recognize books.

Characteristics of minor characters

There are many heroes in the comedy "Woe from Wit", we will briefly highlight the remaining minor ones.

So, we got acquainted with the characters of the comedy “Woe from Wit” by Griboyedov. The author put several shortcomings into each of them, showing through them his attitude towards the former nobility and serfdom. The work contains farcical situations, but at the same time it is filled with the depth and severity of the experiences of the main characters.