Patriotism and love for the motherland are not the same thing. What does the expression "Love for the Motherland" mean to you? What is true love for one's country?
Love for the motherland and patriotism are different concepts.
Love is a feeling that we can experience for different objects and subjects. We can love (or not love) at the same time our homeland, a woman, mother, child, God, our home, music, red wine, meat, pineapples, travel, our own or other cities and countries, and so on ...
This feeling does not need sacrifice or suffering in the name of someone or something. As soon as jealousy or sacrifice is mixed into love, it takes on painful forms. Sacrifice in patriotism is an important part of it.
We can love something, but something - not in any phenomenon and person. We also choose who and what to love. But, as you know, "the Motherland is not chosen." Where you were born - then love. The choice is minimal.
Patriotism is not only love, but also, what is important, a demonstration of love for the Motherland. Patriotic behavior is when we not only love, but also show it, impose this feeling on others, consider the lack of love for our object as a disadvantage or even a crime.
Love is not profitable. The feeling itself is enough. Demonstration of a feeling - in this case, patriotism - also aims to extract some benefit, moral or physical, since the sacralization of this feeling increases the significance of those who experience it. Under the auspices and brand of patriotism, you can do anything, and this is not condemned.
Everyone understands his own by “homeland”: someone is a state, someone is a language, someone is a landscape of childhood, and someone is memories or his family - and therefore love for the motherland is different for different people. Others still won't feel it the way I do. And you don't need to. Patriotism, on the other hand, is a form, as a rule, of group love and shared ideas and values.
There is selective love. Specific: I love this, but I don't. And there is a love similar to euphoria, to the image - when it seems that you love "everything" and "entirely". Patriotism implies love for the Motherland as a whole. To love her for who she is, “by all means”, “no matter what”. Of course, sometimes, a patriot may scold his Beloved, but he does not allow others to do it. I love her, whatever she is. For what she is.
Loving someone or something does not generate hatred for those who do not love it. This is my personal feeling. Patriotism, on the other hand, needs others to share this feeling, and hatred of the enemies of the Motherland usually adds strength and passion.
The feeling of love is pleasant and useful because you want to invest in the object of love, take care of it and help it develop. He who loves his homeland or a part of it can be both feeling and acting, based on this understanding of love. This is not required of others, and others are not informed - this is our own business. The activity of a patriot requires the involvement of others in it. Patriotism is becoming a common cause and requires unification.
That is, each of us can love the motherland and not be a patriot at the same time. Patriotism can be considered as a special case and an optional variant of love for the motherland. At the same time, demonstrativeness, sacrifice, mass character, intolerance, obsession and activity of this phenomenon and feelings often give it an unhealthy character, leading to serious and dangerous diseases on this basis. What threatens the well-being of both the lover himself and the object of his love.
P.S. Wrote a year ago. And over the past period, getting acquainted with Russian, Ukrainian, American and other patriotisms, I was convinced of their general nature, and the accuracy of these observations.
In the text proposed for analysis, Vladimir Alekseevich Soloukhin raises the problem of love for the motherland.
Discussing this problem, the author says that love for the motherland is a complex feeling, that the awareness of love comes only in adulthood. A person's love for the Motherland begins with the main thing - with love for nature, surrounded by which he has been since childhood. For each person, love for nature is something different. For some, "nothing can be sweeter than rocks and mountain streams, snow-white peaks and steep slopes", but for some it is the sea coast, "a monotonous swampy land overgrown with lichens."
But still, everyone has something that, from the mention of which, the heart begins to beat faster.
Thus, the author shows that the creativity of great people, who convey to us all the beauty of the world around us, is of considerable importance for the emergence of love for the Motherland, for nature. Both of the above examples, complementing each other, show that love for the Motherland begins precisely with love for nature, with the realization of how unusual and beautiful everything in it is.
The position of the author is clear: love for the motherland arises in a person not from birth. She appears over time, then the person is already trying to figure out why he loves her. Painting, music, works of poets and writers help him in this.
It is difficult to disagree with the opinion of the author. Indeed, in order to love the Motherland, you need to look at what surrounds you, you need to enter into harmony with nature, only then does love arise. It is no coincidence that the works of many writers are devoted to this problem. And even if the work does not raise the problem of love for the Motherland or for nature, many writers include a description of nature in their work, since love for nature is the main component of love for the Motherland. Let us recall the work of I. S. Turgenev “Fathers and Sons”, in which half a chapter describes the places that the main characters pass on their way home.
Thus, we can conclude that thanks to nature, we discover such a great and irreplaceable feeling - love for the Motherland.
Updated: 2019-07-21
Attention!
Thank you for your attention.
If you notice an error or typo, highlight the text and press Ctrl+Enter.
Thus, you will provide invaluable benefit to the project and other readers.
Useful material on the topic
- Soloukhin V.A. “From childhood, from the school bench, a person gets used to the combination of words: “love for the motherland”. Why is the Motherland dear to a person?
That which is naturally present in the soul of every normal person...
Change text size: A A
Love cannot be forced, but it can be hidden by the hustle and bustle of everyday life, such as consumerism.
The fifth commandment of the Bible: "Honor your father and your mother, may it be good, and may you live long on earth" can, I think, be the basis for the statement: "Honor the Motherland, and there will be good and long days for her and for you."
We are a successive part of our family tree, and not to love our parents and the Motherland is just as abnormal as not to love ourselves. As it is said, “Love your neighbor as yourself” (Mat. 22:39), that is, if we do not love ourselves, then we have no reason to love other people.
Only love for the Motherland can overcome the fetters of petty-bourgeois consumer cosmopolitan thinking, which makes a person a nomad from something materially good to something even materially better.
Speaking of love for the motherland, it should be said about patriotism. Patriotism is, of course, love for the motherland. A successful, in my opinion, additional explanation of the concept of "patriotism" was given by Hegel in the "Philosophy of Law". He noted that usually patriotism is understood as a feeling that manifests itself in situations critical for the state, when the heroic components of the national character make themselves felt. In fact, patriotism, except for such extreme cases, is a special everyday frame of mind. This mindset expresses the spirit of a single state, its ontological foundations.
We in Russia are told in various ways that patriotism is archaism. At the same time, in the USA, France, Israel, the feeling of patriotism is extremely deep, and patriotic propaganda is exceptionally strong.
The concepts of "national pride" and "nationalism" are often confused. National pride is a noble patriotic feeling of love and respect for the achievements of one's nation, one's state. Nationalism is the conviction of a part of the representatives of a nation that this people is superior to other peoples in intelligence, kindness, a sense of beauty, diligence, cleanliness, etc. only by genetic traits or ethnic kinship.
Genetic characteristics have no significant bearing on national identity. Thousands of examples can be cited when people who have alien roots, but who were born or raised in the corresponding national environment, are the true representatives of this environment. Pushkin's African blood did not prevent him from becoming a great Russian national poet and one of the creators of the Russian literary language.
Love for mother and Motherland is natural and is not determined by practical considerations. We love our parents and Motherland not so much for the good that we received from them in our life, but for the fact that we descended from them.
I will quote Gogol's words: “If only he loves Russian Russia, he will love everything that is in Russia. God Himself is leading us to this love. Without the illnesses and sufferings that have accumulated in such a multitude inside her and of which we ourselves are to blame, none of us would have felt compassion for her. And compassion is already the beginning of love. And Rozanov wrote: “To love a happy and cheerful homeland is not a great thing. We must love her precisely when she is weak, small, humiliated, finally, stupid, finally, even vicious. As for love for other peoples, love for one's own people is also primary here. Without knowing how to love your people and yourself along with them, you will not be able to love another people.
The statements of domestic thinkers repeatedly confirm the idea of selfless and compassionate love for a person and for the Motherland.
Mikhail Lermontov
I love my homeland, but with a strange love!
My mind won't defeat her.
Nor glory bought with blood
Nor full of proud trust peace,
No dark antiquity cherished legends
Do not stir in me a pleasurable dream.
But I love - for what, I do not know myself -
Her steppes are cold silence,
Her boundless forests sway,
The floods of her rivers are like the seas;
On a country road I like to ride in a cart
And, with a slow gaze piercing the shadow of the night,
Meet around, sighing about an overnight stay,
The trembling lights of sad villages...
Alexander Blok. RUSSIA
Again, as in the golden years,
Three worn out harnesses fray,
And painted knitting needles
In loose ruts...
Russia, impoverished Russia,
I have your gray huts,
Your songs are windy for me -
Like the first tears of love!
Anna Akhmatova. MOTHERLAND
We do not carry in treasured amulets on the chest,
We do not compose verses sobbingly about her,
She does not disturb our bitter dream,
Doesn't seem like a promised paradise.
We do not do it in our soul
The subject of buying and selling,
Sick, distressed, silent on her,
We don't even remember her.
Yes, for us it is dirt on galoshes,
Yes, for us it is a crunch on the teeth.
And we grind, and knead, and crumble
That unmixed dust.
But we lay down in it and become it,
That is why we call it so freely - ours.
Veronika Tushnova. POEMS ABOUT THE HOUSE
sloping wooden porch,
bathed in green light.
The house had a kind face
and the house always greeted me with greetings.
What a harsh, unusual life!
Everything is different here, everything is difficult in a different way ...
But here is my home.
This is where my baby sleeps.
This is where we live.
Thanks for everything home.
The smoke ate my eyes...
But it was good smoke
Hearth smoke! Let's not forget the good.
Thanks to the walls, cramped and simple,
Warmth, fire, good Russian people!
On the national idea and Russian mentality
The national idea is the essence of the nation: what is the main thing in national identity, what determines the recognizability of the nation with all the historical variability of its existence.
If the national idea and, in general, any ideas of spiritual unity are being outlived in the state, then without a moral sail, one universal idea remains and becomes the main one - profit.
The invariants of national uniqueness (identity) are a kind of mentality, traditions and mission.
Mentality is the features of the style of thinking and worldview. Without the originality of mentality, there is no nation as a special integrity in the human community. The source of understanding the mentality of the people is the national spiritual culture: folklore, philosophy, art, works of national thinkers. The problem here is only in the allocation of national and international in each of these areas. The carriers of the national spirit, on which the national mentality is nurtured, are all components of spiritual culture. These are language, folklore, religion, philosophy, fine arts, literature, music, architecture. The most “pure object” is national folklore, which expresses the common spiritual features of the people, and if something is borrowed from folklore, then only that which corresponds to its nature. National mentality is expressed in traditions and is revealed on their basis. Traditions are a historically verified expression of the spirit of the people.
A folk fairy tale is a fundamental empirical material for understanding the people's soul, the spiritual foundations of a nation. In a fairy tale in a figurative and symbolic form (“a fairy tale is a lie, but there is a hint in it”), two hypostases of the spiritual life of the people - the soul and the mind, or the psyche and the intellect - are interconnected in an extremely organic way. Revealing and systematizing the philosophical meanings of a folk tale, we reveal the psychological peculiarity of the thinking of the people, that is, their mentality.
Folk wisdom and folk insights contained in fairy tales are not only real, but also reveal the essence - or idea - of the people and are expressed in their mentality. In fairy tales, we are talking about ideas and feelings inherent in the nature of the people as a whole during the entire time of its existence.
Justifying the life wisdom of the heroes of Russian folk tales - Ivan the Fool and Emelyushka - does not require much effort. Ivan the Fool is not like everyone else. He loves to think, contemplate the world - he is a sage, incomprehensible to the townsfolk. Ivan the Fool does not like to walk on water or chop wood, but this is not an expression of Russian laziness, since any people do not like routine work. However, in every nation there are sages for whom the spiritual life is more important than the physical life of the body. Ivan the Fool does not act like everyone else: he goes to the wrong place, buys the wrong things, speaks in a way that is not customary. Therefore, he breaks through the course of actions prescribed by ordinary experience. As a reward, he receives not so much wealth as confirmation of the correctness of his approach to life. Despite freedom in thoughts and actions, Ivan the Fool is faithful to the precepts of his parents. The heroes of Russian fairy tales - Ivans, Emelis, princes and good fellows - choose a risky path at a crossroads that will bring them closer to the primary question of human existence: "What is the meaning of life?" In their search, they are not afraid of risk, saying that "seven deaths will not happen, but one cannot be avoided."
Food is an integral element of national culture and a factor in preserving traditions. The sacrament of a joint meal is the most important part of the unity of people. Food and drinks - not only by themselves, but also in traditional connection with rituals, songs, dances - perform a connecting function of various aspects of national culture. Russian kvass, pirogues, dumplings or Tatar kystyby, peremyachi and gubadia are integral parts of the national culture.
Characteristic features of the Russian mentality
Let's list just a few of the most significant:
raising the question of the meaning of life and the constant search for an answer to it;
· philosophical contemplation with a clear tendency to metaphysical reflections, as well as to the practical "metaphysics of goals and expectations" and "metaphysics of the act";
setting on solving fundamental life problems in an unconventional way;
the priority of the strength of the spirit over the strength of the physical;
· a much higher value of communication, love, fidelity to the precepts of elders, compassion for people and animals compared to wealth and power;
• belief in rewarding happiness for patience, mercy, compassion, fortitude;
· assertion of freedom as the basis of happiness.
The concept of "happiness" in the Russian soul and mentality is not associated with the possession of power and material wealth. This is one of the features of the Russian people. The reward for the lack of wealth and glory to the heroes of Russian fairy tales, which comes to them in the form of wealth, has more of a metaphorical meaning: the reward is a metaphor for grace, happiness, and not literally money and power.
The preservation of traditions, and at the same time the establishment of a national mentality, is a matter of national security for any nation.
It can be said that just as a person has a soul and a body, so the people have a body, soul and corresponding diseases. There are psychosomatic illnesses when the state of mind of a person affects his physical state. And the state of mind of the people can lead to physical illnesses or the recovery of its components - people. As in a person, a violation of self-identification (a displacement of the “I”) leads to mental disorders, and a violation of the self-identification of a people leads to a mental disorder.
Domestic wooden architecture is a fundamental factor in the formation of Russian identity
A special topic is domestic architecture. Architecture is always with us - a person may not go to museums and concert halls, he may not even read books, but he cannot bypass architecture. Our wooden architecture is especially significant for Russian self-consciousness and education of patriotism. It is a unique aesthetic phenomenon of culture. A house, a hut, a hut on chicken legs, a bast hut (as opposed to an ice hut). Finally, domina (coffin) ... These "tree" concepts act as archetypes of the people's consciousness. Consciousness, formed in such a peculiar natural place as Russia. The forest and its dying, the wooden building and its dilapidation are phenomena of the cyclical nature, formation and destruction, with which a person organically combines, on the one hand, and opposes them, creating eternally beautiful, on the other.
The space of Russian wooden architecture organically combines the idea of private life and life in communication (“in the world”).
Now there is a craze instead of preserving and restoring the historical and cultural heritage, either to make sham “restorations”, when a profitable building made of reinforced concrete is hidden behind the facade, or to build “beauty remakes” in the style of theatrical stylized scenery. This is perceived by tourists, but this is a departure from historical truth, that is, a kind of lie about our past.
The revival of the pagan cult of the phallus in the architecture of modern Russia involuntarily attracts attention. In particular, this is manifested in the design and construction of skyscrapers in cities, where such construction violates the historical and architectural appearance and where you can find a place for large business centers and administrative buildings - either low in the central part, or high on the outskirts. The example of New York is a different matter. There, the construction of skyscrapers was caused mainly by economic considerations, and besides, in this city of the New World, there was no acute issue of distorting its historical and architectural appearance. For Russia, the construction of skyscrapers is a completely unnecessary thing in any sense: informational, transport, economic.
The integrity of Russia is a consequence of the spiritual unity of the people
The unity and stability of a large state, such as Russia, for example, is impossible only on the basis of a state-bureaucratic superstructure, that is, a superstructure with enforcement and coercive functions. A large number of people on a large territory cannot be held only by power, their integrity is possible primarily due to spiritual unity.
The community of Russians is not so much collectivism as such, but rather communication, which has the same root as the word “community”. Frequent and open communication is a characteristic feature of Russian nature. In modern Russian folklore there is a joke in which two men invited a third to drink a bottle for three and exclaim in bewilderment: “What about talking ?!” - when the invited third was about to leave immediately after drinking. The high significance of intimacy and close communication is expressed in a strong figurative form in the fairy tale "Swan Geese". Entire volumes published on the psychology of communication can be replaced by this short tale. When the girl stole her brother and ran back, whenever the swan geese caught up with her, the milk river, the apple tree, the stove helped her, but on the condition that the girl tasted their treats. This expresses Russian folk wisdom: be attentive to everyone with whom you communicate, and you will get what you want, and even more than that - this is the fundamental meaning of the tale.
It is worth mentioning the Russian laughter culture at the level of public life. In succession, Russian laughter culture can be traced in folk, folklore, laughter, and in the clownish behavior of Ivan the Terrible, and in the mocking laughter of Archpriest Avvakum, and in the clownish collections of Peter I. I am sure that the popularity of Vladimir Zhirinovsky is connected precisely with the fact that he intuitively or consciously subtly acts as a spokesman for the lost Russian culture of laughter. Zhirinovsky's speeches and behavior - buffoonery (carnivalism), grotesque, buffoonery, dumbfounding frankness - resonate in the archetypes of the laughter culture of the inhabitants of Russia.
The Russian land is great, and its geographical scope is inseparable from the history of the Russian people and their identity. The meanings of the words "Russian land" and "Russian people" are close. In ancient Rus', the expression "Russian land" meant both the territory and the Russian ethnic group. Contemplation of life in the vast expanses is the wisdom of the Russian ethnos. What the “well-wishers” refer to as evidence of Russian laziness is, in essence, a way of freeing up time for conversations, reflections, and mental contemplation to the detriment of less important vain deeds. I think this essential feature of the Russian ethnos to a large extent determined its concern for its physical security on a large territory with the richest resources.
One of the wisest communities of peoples lives in Russia in a single civilizational space. This is already evidenced by the indisputable fact that Russia, despite the cataclysms, continues to be the largest country in terms of territory and resources, and, consequently, the richest. It is land and natural resources that are the most profitable investment. This has always given our people the opportunity to have a more thoughtful, philosophical attitude towards life. He was never lazy and inactive, as it is sometimes made out to be, but he was not inclined to turn out to be a cog in the mechanism of the unrestrained race for production for the sake of material consumption. Even with lagging technology, the total natural and spiritual resources of the country testify that the Russian people are undoubtedly one of the wisest, they increased their wealth in creative and military labor.
In unstable Russia throughout its history after the baptism of Rus', the Orthodox Church has been the unchanging and binding spiritual hypostasis of the people despite all the changes in state-political institutions and socio-economic life. And this indicates that only religion can pass through the centuries as an unchanging hypostasis of the spiritual connection of people. This is especially important for vast Russia, where the integrity of the state cannot be preserved by forceful methods alone. Even Stalin created a cult and a mass ideology, without which he could not have been the leader of a huge country and a passionate people based on fear alone.
On National Security and Military Doctrine
“Poor freedom” in the homeland is much more important for a Russian than “rich lack of freedom” in a foreign land.
Whatever the rhetoric of politicians, it is quite clear that it is hardly desirable for the most powerful countries that Russia be militarily strong, produce competitive industrial and agricultural goods, spread its language and culture to other countries - as is the case with English and North American culture. Therefore, even if not at the level of consciousness, then at the level, so to speak, of the “state unconscious”, it is clear that each state cares about its prosperity, including at the expense of others. You can talk a lot about the ethics of interstate relations, you can talk about mutual interests - all this is there, but if mutual interests are impossible, the state acts on the basis of only national interests.
The northern location and large territory provide Russia with greater environmental security. The coming climate warming will be very unfavorable for warm and low-lying countries, while in Russia it will become milder, and its flooding due to the melting of the Arctic glaciers will not be so catastrophic. In this sense, Russia can become a new earthly Eden.
Russia's other protective belt is its large territory and immeasurable resources. True, Russian compradors and temporary workers, together with Western "partners", are energetically weakening this belt.
The destruction of geographical as well as spiritual boundaries is fraught, if not with the death of the people, then with its degeneration as an integral cultural and spiritual organism.
War, of course, is not an easy phenomenon in the life of mankind, if only because, despite the civilization of peoples, wars do not subside.
War can be viewed in three dimensions. First, in the material and physical dimension (troops, guns, bombs, missiles). Secondly, in measuring the spiritual life of people (planting a given people with foreign cultural elements unusual for it). Thirdly, in the dimension of spiritual life (the introduction of alien spiritual values with the washing out of the national mentality). A war in the third dimension is the most dangerous, since a physical war can only lead to the physical enslavement of a people, while a war that destroys the mentality can destroy a people as a unique spiritual entity, even if the individuals representing it, in the physical sense, remain living people.
What has been said is, in fact, the methodological principles of national security and the so-called national military doctrines. Russia's military doctrine should consider war in these three dimensions. Then there will be a truly coherent and effective Russian military doctrine.
What should be done first of all to strengthen the internal stability of the country? Solve, finally, the problem of multiple property superiority of the self-styled "creative minority" not justified by any special service to the state.
We should preserve and even protect, under the pressure of Western culture, the traditional values of the peoples of Russia. In some countries, euthanasia, promotion of homosexuality, permission for same-sex marriages and adoption by such "families" of children are allowed. the acquisition and use of drugs, and, on the other hand, militant juvenile justice operates and, step by step, the appeals “mother” and “dad” dear to the hearts of children are replaced by some other names.
Problems and directions of the Orthodox Patriotic education in the education system
1. Where does the Motherland begin? - that is the question.
As Pushkin famously said:
Two feelings are wonderfully close to us, In them the heart finds food: Love for native land Love for father's coffins.
“Love for the native ashes” is, of course, love and interest in national history, the traditions of ancient times. Without memory there is no normal person, just as there is no normal people. "Love for father's coffins" is, of course, love for ancestors: for mother and father, for grandparents - in a word, for all ancestors.
2. Remove criticism and add objectivity in understanding and presenting the history of Russia.
For some time now, it has become the norm in our country to critically and often biasedly critically assess the personalities and activities of the first persons of our state.
It is important to keep in mind that there are no people in all their good deeds and intentions, just as there are no people in all their bad deeds and intentions.
Therefore, here I will name very briefly some of the leaders of Russia, noting only their services to the fatherland.
Prince of Kyiv Vladimir Svyatoslavich, in the folk epic - Vladimir the Red Sun (born unknown - d. 1015), strengthened Kievan Rus, at his will the state adopted Christianity and rejected paganism (or switched from polytheism to monotheism), thus a single unifying all was established in Rus' spiritual culture.
Grand Duke of Vladimir and Moscow Dmitry Ivanovich Donskoy(1350-1389) built the first stone Kremlin in Moscow, led the united people's forces and laid the foundation for the liberation of Rus' from the foreign yoke of the Golden Horde (victory in the Battle of Kulikovo in 1380).
Grand Duke and the first Russian Tsar Ivan IV Vasilievich Grozny(1530-1584) created a strong centralized state, expanded the boundaries of Muscovite Rus' many times over. He organized book printing, a pharmacy order, charity homes (shelters for the poor and destitute). Separated secular and military authorities (zemstvo and oprichnina). Created a regular army (archers). He blessed the Cossack Ermak Timofeevich for the development and conquest of Siberia, without which now (suffice it to call Gazprom) we would live much poorer. He supported the Cossacks (before that, the Cossacks were considered runaway robbers) as a military force guarding Russia on the southeastern borders. By the number of executions and victims of his internal politics, he can be called a "humanist" in comparison with his Western "colleagues" of the same time.
Russian tsar and first Russian emperor Peter I(1672-1725) began the transformation of Russia into a strong military, maritime, industrial and scientific power.
Empress Catherine II(1729-1796) expanded the borders of Russia and strengthened the authority of Russia in the world. Introduced the principles of religious tolerance or freedom of conscience into state policy. She allowed the construction of mosques in the Kazan province. It is important to note that almost all mosques built in the 18th-19th centuries were built according to the designs of Russian (including Russian Orthodox) architects. Among them: Hay Mosque - architect A.K. Loman, Marjani Mosque - architect V.I. Kaftyrev, Apanaevskaya (northern extension) - architect P.I. Iske-Tash (perestroika) - architect A.K. Schmidt, Burnaevskaya - architects P.I. Romanov and F.N. 2002-2010).
These facts testify to the deep roots of the friendship of peoples and religious tolerance in the middle Volga region.
The cultural mutual enrichment of peoples is a natural and frequent phenomenon, not a rare one. For example, the walls and towers of the Moscow Kremlin, which still exist today, were erected at the end of the 15th century by Italian architects (Mark Fryazin, P. Solari, Aleviz Fryazin Milanets, Anton Fryazin). At the beginning of the 16th century, the Italian architect Aleviz Fryazin erected the Archangel Cathedral (for more on this, see “The Moscow Kremlin” in TSB, Vol. 13, 1973).
Emperor Nicholas I (1796-1855) – long-term stability of the state structure. He contributed to the opening of higher educational institutions, including engineering and technical ones. It can be called the forerunner of Brezhnev's "stagnation".
Chairman of the Council of People's Commissars V.I. Lenin(1870-1924) abolished all class privileges, initiated programs for the eradication of illiteracy, electrification of the entire country, formulated a program for the life of young people: "Study, study and study."
General Secretary of the Central Committee of the All-Union Communist Party of Bolsheviks and Chairman of the Council of Ministers of the USSR I.V. Stalin(1879-1953) in the shortest possible time after the civil war, he industrialized the country, ensured the development of science and education at such a level that after the Second World War our country became the second nuclear power in the world and the first in space exploration.
First Secretary of the Central Committee of the CPSU N.S. Khrushchev and Chairman of the Council of Ministers of the USSR (1894-1971) – the beginning of large-panel mass housing construction. It was from that time that ordinary citizens (workers, young professionals, pensioners) began to receive apartments - the now famous "Khrushchev".
General Secretary of the Central Committee of the CPSU and Chairman of the Presidium of the Supreme Soviet of the USSR L.I. Brezhnev(1906-1982) - a poor, but socially protected and stable life of citizens, which suited a significant part of the population, the famous Brezhnev "stagnation".
General Secretary of the Central Committee of the CPSU and the first and last President of the USSR M.S. Gorbachev(b.1931) – a sharp intensification of cooperation with foreign countries and mass trips of ordinary and previously "restricted" citizens abroad. He removed Stalin's "Iron Curtain".
First President of the Russian Federation B.N. Yeltsin(1931-2007) - carrying out socio-economic reforms that freed up the natural entrepreneurial initiative of citizens.
President of the Russian Federation D.A. Medvedev(p.1965) - maintaining a sustainable course of development of the country after perestroika.
President of the Russian Federation Vladimir Putin(b.1952) - restoration of the country's socio-economic development after the perestroika devastation of the late 20th century. Attention to the education system and regional development. Increasing the country's prestige in the world community after perestroika, the beginning of the restoration of a reliable and modern defense capability of the country and its economic sovereignty.
In the history of the Republic of Tatarstan, of course, it is necessary to name President M.Sh. Shaimiev(b. 1937), who by political and economic means supported the stable life of the region in the range from the times before perestroika, during the times of perestroika and post-perestroika, i.e. modern.
The current President of the Republic of Tatarstan Minnikhanov Rustam Nurgalievich(b.1957) supports this political and economic line.
3. Education of educators, i.e. secondary school and high school teachers.
But! The most important thing is the education of the educators themselves. Do they have a lot of knowledge about the national political and intellectual-creative history? What is patriotic in their beliefs and life so that they can be teachers and living examples? Do they visit Baikal, the Solovetsky Islands, the Crimea, or are they just keen on foreign tourism? Will they prefer to buy products of domestic manufacturers, I support them in difficult times of sanctions, even if they are still inferior in quality to imported goods. Decades ago, a successful nationally oriented question was circulated in the United States: “When was the last time you bought a Ford car?” The same words should now be conveyed to our citizens in relation to domestic goods.
Russia is one of the best (if not the best) countries for the spiritual comfort of a person, therefore, for human life in general. That is, Russia, to a certain extent, with all its troubles and disorder, is a land favorable for life in the spiritual and spiritual dimensions.
Based on the materials of Kurashov V.I.
The composition “Love for the Motherland” provides for the consideration of love of different levels: love for the place where a person was born, for nature and for loved ones. All theses are supported by arguments from the poems of N. Rubtsov (“My Quiet Motherland”), S. A. Yesenin (“Goy you, Rus', my dear”) and M. Nozhkin (“My Motherland, bright-eyed”).
Love for native land
Love for the motherland in the broadest sense of the word begins with love for one's own home, with love for one's small motherland. A person carefully and reverently treats the place where he was born and where he spent his very first years of life. It was here that he said his first word, took his first step and went to school, which is one of the most important life institutions for a person.
So, N. Rubtsov in his poem “My Quiet Motherland” showed that for him love for the Motherland lies in the place where he swam for fish, where he went to swim, where he went to school. The Little Motherland means a lot to the poet. He speaks with trepidation about the place where he was born.
Love for nature
Love for the Motherland also includes love for nature. A person learns to appreciate nature and treat it with care from his very birth, that is, in his homeland. Love for trees, birds and animals - all this applies to love for the Motherland. Nature becomes the personification of love for the motherland, and vice versa.
For example, for S. A. Yesenin, love for the Motherland was manifested in the description of native places and nature. This is Rus' with its fields, poplars and meek Savior. In the poem “Goy you, Rus', my dear,” the great poet showed what love for the Motherland is:
If the holy army shouts:
"Throw you Rus', live in paradise!"
I will say: “There is no need for paradise,
Give me my country."
These words have become aphoristic, with the help of them many people express their love for the Motherland.
Love for family and friends
Motherland is not only the place where a person was born, but also the people who surrounded him from birth. Mom and dad, brothers and sisters, grandparents - all these people belong to the concept of the Motherland. These are all those who appeared in our lives in order to teach and educate. It is with these people that all childhood memories are connected, which are the basis for love for the Motherland.
The Soviet poet M. Nozhkin in the poem “My Motherland, Clear-eyed” compares love for the Motherland with love for his own mother. This connection is so great and inseparable.
This article, which will help write an essay on the topic “Love for the Motherland”, will consider the manifestation of love for the native land, nature and native people, and also illustrate the love for the Motherland with arguments from literature.
The most popular February materials for grade 9.
It seems to me that every person has a great love for the Motherland from childhood. It is in childhood that a person develops the concept of "Motherland" and everything connected with it. Native places where he was born and raised, customs, books and culture of his native country become available to a person from an early age. And then, after many years, you remember all this and think: "Yes, this is all mine, dear, close to my heart."
Tolstoy said: "Motherland is the past of the people, the present and the future." In my opinion, this statement can be associated with the story of Pyotr Dmitrievich Baranovsky about St. Basil's Cathedral, which, of course, is a monument of our antiquity and reflects the skill of ancient architects. To this day, this temple is considered a holy place.
From the very first days, a person has his own little world, his own little Motherland. This is his bed, mother's voice, lullaby, first rattle, space and people around him. When a person grows, the concept of his "Motherland" grows with him. Here are his close home, street, friends, kindergarten, school, park in which he walks, a river outside the city, surrounding forests and fields. He begins to realize what a sense of duty, affection, memories, which can manifest themselves in anguish or in joy. Reading a book, studying at school, a person learns that the world is not limited to his city or republic, but it is much wider, and there are different countries, continents, other rivers, lakes and oceans in it. But in his mind there is already the concept of "native country", in which he lives, and which is very dear to him, without which he cannot imagine his life. It is she who he calls his "Motherland".
When I was still little, my mother and father took me to the village to my grandmother. And despite the fact that there are marvelous meadows, clean lakes and air, I wanted to go home after a week. After all, it was there that I was born and saw the sun for the first time. Everything is there, dear.
And I so love our river on the outskirts of the city, although not quite clean, our yard, albeit with polluted air, that I would not exchange them for anything. After all, the Motherland will always be the most precious thing for every person.
Composition What is love for the motherland?
Motherland is the most important concept in the life of every person. She is always alone. Affectionate, sweet, tender motherland. She is often compared to her mother. The older a person is, the more acutely one feels the complicity of everything that is happening with your country. With age, the separation from the Motherland is felt more sharply, the meeting with it is more joyful. Why is this happening?
People say: Motherland is the place where the blood of your umbilical cord dripped. This is a small family. Sometimes it's a small village, sometimes it's a big city. By the word Motherland, we mean our country, village, house, street, along which we can walk with our eyes closed, because everything is dear and familiar there. We love the nature of our Motherland, its people, the history of our land, we are proud of our Motherland. There is no such thing as a poor or rich homeland.
What do I invest in the concept of "Motherland"? This is my home, where I was born, where I was taught to speak, to respect elders. This is my school, where they give me an education, lead me to a clean, bright path for my future life. This is a bench in the school garden, where I invited my classmate, and for the first time I took her hand. Our class has a treasured place on the river. Every year, in the summer, we go camping there with an overnight stay. In the evening, around the campfire, we share our dreams for the future. It seems to me that everything will work out for us. Soon we have a graduation ball, we will part for a long time, and maybe forever. I look at the river, at my classmates, my heart aches. I thought that only happened to older people. I am preparing to say goodbye to my beloved small Motherland. I will come, and the meeting will be as touching as the farewell.
Recently I read a poem by a Kazakh poet. There are such lines: "Here he was born and grew up, trying to embrace the world ...". Very figurative. Indeed, in childhood we try to embrace everything, not noticing the bad and ugly around us. Now I see things differently. I see how much needs to be done to make my beloved city more beautiful and its people happier. I notice injustice and I know that it must be fought. I never cease to love my country. I want to change the world for the better, I want my homeland to be happy, bright and joyful.
Some interesting essays
- The image and characteristics of the O-90 in the novel We Zamyatin essay
In the work "We" there are a lot of interesting and controversial characters. One of these heroines is O-90. This girl is a permanent partner of the builder of Integral D-503
The story Journey from St. Petersburg to Moscow can be safely called an encyclopedia of Russian life in the 18th century. It reveals all the vices of Russian society of that period. In this regard, the value of this work
