How famusov relates to the social status of people. Famus Society essay

After foreign trips During the Russian army of 1812-1813, the ideas of Western liberalism began to penetrate into Russia and take root. They infected the largest and best part of high society.
As a result, there was a noticeable polarization of views, and people rallied around the government. conservative forces to combat freethinking. It is precisely such people, representatives of the “past century,” who form the basis of Famusov’s Moscow in A. S. Griboedov’s comedy “Woe from Wit.” It is not difficult to guess that the ideologist of this society in the work of A. S. Griboyedov will be one of the main characters - P. A. Famusov. It most clearly reflects the main qualities of this world: serfdom, ignorance, hypocrisy, admiration for foreigners, serving persons rather than business, willingness to serve for the sake of momentary gain, lack of independence, attitude to service as a means of enrichment. But, oddly enough, in Griboyedov’s work, Famusov also appears as a caring father, wishing only good for his daughter, but good in his own understanding:

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

But anyway main feature The society of the Famusovs, the silent and Khlestovs, so accurately reflected in the comedy, is that almost all of its representatives are convinced serf owners: and Khlestova, who has a new hobby - arapka; and Famusov, ready to be exiled to Siberia for the slightest offense or in a fit of anger:

to settle you,

and those landowners who are presented in Chatsky’s monologue “Who are the judges?” The writer cannot calmly relate to such perverted forms of serfdom and, through the mouth of the main character, condemns them.
The next feature characteristic of the old world is lack of education: at the ball, discussion of lyceums, universities and books causes general indignation:

Once evil is stopped:
They would take all the books and burn them.

These people are self-sufficient - they do not need education, they hire teachers for their children only because they follow fashion; If it were their will, there would be no books or gymnasiums. The world of the Famusovs is close in spirit to that “consumptive” from the academic committee, “the enemy of books,” whom Chatsky mocks, and at the same time they cannot accept cousin Skalozub: after all, he “started reading books in the village!”
Representatives of the “past century” also condemn literature, considering it unnecessary and useless:

She can't sleep from French books,
And the Russians make it hard for me to sleep.

However, the influence of literature on public opinion, which everyone cherishes. This is especially evident in Zagoretsky’s censorship remarks:

Eternal mockery of lions! over the eagles!
No matter what you say:
Although they are animals, they are still kings.

But along with these sharply negative traits the representatives of the “past century” still have, albeit a small, piece of humanity: Khlestova, whose feelings are seemingly separated from the outside world, suddenly sympathizes with Chatsky:

And I feel sorry for Chatsky.
In a Christian way, he deserves pity.

And then, when the exponent of new ideas advocates a return to the national, he is ignored again - a sore spot in Famusov’s society is touched, and at the same time one of the main features is admiration for everything foreign, a contemptuous attitude towards Russian culture and especially towards native language(“Madam! Ha! ha! ha! ha! terrible!!”). For Famusov, all this is not a lifestyle close to him, but following fashion. It is precisely not wanting to lag behind life that such people hire teachers to educate their children, reluctantly pay them, and it is then that hatred of education in any form appears - both to gymnasiums and lyceums, so as not to contradict fashion and not be considered For this rebel, they do not condemn homeschooling.
What is characteristic is that education does not imply the use of knowledge in the future - when solving official matters, they are increasingly guided by established traditions:

Well, how can you not please your loved one?

My custom is this:
Signed, off your shoulders.

Here everything is based on self-interest, to which even feelings are subordinated: Molchalin “loves” Sophia “by position.” In this world, a person is ready to trample on his human dignity for the sake of vital mercantile interests: with what pathos Famusov talks about Maxim Petrovich, admiring his self-humiliation! In addition, this banter is already becoming a habit, becoming a way of life - a shining example is “fraudster, rogue Anton Antonovich Zagoretsky.” In his desire to please everyone: Sophia, Khlestova, and the state (very reminiscent of a high-society informer) - he crosses boundaries and turns into an exaggerated image.
An example of a different kind of service - stupid, thoughtless martinet - is S.S. Skalozub - he measures everything by military standards, jokes like a military man and generally embodies those traits that were so needed by the system of that time - lack of initiative (which, incidentally, characteristic of all representatives of Famus society), dullness and narrow-mindedness, which means he has prospects for growth.
Another no less colorful representative of the “past century” is Repetilov, “a repeater of other people’s thoughts, a member of the “Secret Union” and generally an inveterate liberal. IN in this case an image is presented as a parody of this entire high-society society, where everyone fancies himself a genius of speech, like Ippolit Markelych Udushtev, where there are secret societies"on Thursdays". Can’t all this cause a smile, but a smile of sympathy for vulgarity and emptiness!
In addition to these characters, the play contains a large number of off-stage characters that help to more fully reveal one or another feature of Famusov’s Moscow; but they all show the unnaturalness, the deadness of this society. As Goncharov rightly noted, Griboyedov transferred all this spirit of Moscow living rooms into comedy, took into account all the psychological details, took all the best and nothing superfluous. And indeed, “Woe from Wit” shows the entire spectrum of views, interests and sympathies of the capital’s nobility early XIX century.

Famus Society . They have traits that are characteristic of many other people, and others that are characteristic of the entire human race A. S. Griboedov

In 1824, Griboyedov created the immortal comedy "Woe from Wit", which is a reflection of the acute political struggle which took place in the 20s years XIX century between the reactionary serf-owners and the still small, but already emerging progressive nobility, from whose midst the heroes subsequently emerged Senate Square- Decembrists.

The reactionaries sought to preserve the autocratic-serf system and the ossified lordly way of life in everything, seeing this as the basis of their well-being. Progressive nobles fought against the “past century” and contrasted it with the “present century.” The collision of the “past century” and the “present century” is main topic comedies.

“The present century,” according to Griboedov, was the product of revolutionary sentiments in noble circles. From among the progressive nobles came the Decembrists, who were the first to try to implement their revolutionary ideas.

The Moscow nobility is diverse in composition: there are counts and princes, high and middle officials, military men, landowners, empty talkers like Repetilov, “liars, gamblers and thieves” like Zagoredky, gossips and empty “burners.ki:shi.” Before us is a crowd of idle, empty, soulless and vulgar people:

In the love of traitors, in the tireless enmity,

Indomitable storytellers,

Clumsy smart people, crafty simpletons,

Sinister old women, old men,

Decrepit over inventions and nonsense.

These people are cruel serf owners, merciless torturers. The dignitary Famusov threatens his servants with terrible punishments for the slightest offense. “To work you, to settle you!” - he shouts. The Moscow master is ready to imprison the serfs he dislikes. military settlement. Chatsky speaks indignantly about the landowner who:

He drove to the serf ballet on many wagons

From mothers, fathers of rejected children

Made all of Moscow marvel at their beauty,

But the debtors did not agree to a deferment:

Cupids and Zephyrs are all sold out individually!!!

Landowners do not consider their serfs to be people. Old woman Khlestova, for example, puts her maid on an equal footing with a dog:

Out of boredom, I took Arapka the girl and the dog with me.

Serfdom ideology determines all relationships between representatives of Famusov’s Moscow; they even look for a groom based on the number of serfs:

Be bad, but if you get enough

Two thousand ancestral souls,

He's the groom.

Serfdom was a normal phenomenon for Famus society, was fully consistent with the interests of the nobility, and was a source of wealth and profit. Representatives of the Moscow nobility think only about rank, wealth and high connections. They view service formally, bureaucratically, as a source of enrichment and advancement. “I just wish I could become a general,” says Colonel Skalozub, an Arakcheevsky campaigner, a narrow-minded and rude man. The purpose of his military service is to obtain ranks, orders and medals by any means:

Yes, to get ranks, there are many channels.

And Famusov does not hide his attitude towards the service:

And what matters to me, what doesn’t matter.

My custom is this:

Signed, off your shoulders.

Like a gentleman, he looks at any work with disdain; he only accepts relatives for service.

When I have employees, strangers are very rare;

More and more sisters, sisters-in-law, children;

How are you going to present yourself to the cross?

to the place

Well, how can you not please your loved one!

Famusov serves not a cause, but people, since service for people in his circle is a source of ranks, awards and income. The surest way to achieve these benefits is groveling before one's superiors.

It is not for nothing that Famusov’s ideal is Maxim Petrovich, who, currying favor, “bent over,” “bravely sacrificed the back of his head,” but was treated kindly at court, “knew honor before everyone.” Molchalin doesn’t even have his own opinion:

At my age I should not dare to have my own judgment.

However, he keeps up everywhere:

There he will stroke Moska in time;

Here the card will fit just right.

And his career is guaranteed:

... will reach the known degrees,

After all, nowadays they love the dumb.

And these people ruled the state. Chatsky speaks indignantly about them:

Where, show us, are the fathers of the fatherland,

Which ones should we take as models?

Aren't these the ones who are rich in robbery?

Education, science, and the movement towards progress are especially hated by people in Famus’s circle. Famusov gives his daughter an upbringing that precludes the possibility of true enlightenment:

To teach our daughters everything -

And dancing! and foam! and tenderness! and sigh! Famusov himself is not well-educated and finds no use in reading. He explains the reasons for freethinking as follows:

Learning is the plague, learning is the reason,

What is worse now than then,

There were crazy people, deeds, and opinions.

And his final word about enlightenment and education and Russia is “to take all the books and burn them.” Consequently, in enlightenment, the Moscow master Famusov sees a danger that threatens everything state system Russia of that period.

Colonel Skalozub, the personification of soldier stupidity and ignorance, who “hasn’t uttered a smart word in his life,” like Famusov, is an enemy of education and everything progressive. He hastens to please Famusov’s guests with the fact that there is a project for lyceums, schools, and gymnasiums. “There they will only teach in our way: one, two. And the books will be kept like this, for big occasions.” This hatred of everything progressive is quite understandable; noble society was afraid of losing its privileges.

Famus society is alien to national culture, Russian customs, admiration for foreign ones has become fashionable, it reaches the point of ridiculousness, Chatsky says that society “gave everything in exchange”:

And morals, and language, and holy antiquity,

And majestic clothes for another, according to the jester's model.

Chatsky notes that among the nobility “a mixture of languages ​​dominates: French and Nizhny Novgorod.”

Famous Muscovites provide a joyful welcome to any foreigner. According to a Frenchman from Bordeaux, he

I arrived and found that there was no end to the caresses,

I did not meet a Russian sound or a Russian face.

The main thing in this society is “balls, dinners, cards, gossip.” Yesterday there was a ball, and tomorrow there will be two.

Famusov spends his time in idleness, idleness, empty entertainment, conversations, and at dinner parties. Famusova’s acquaintance Tatyana Yuryevna gives balls from Christmas to Lent and summer holidays at the dacha. This society cannot do without gossipers, because gossip is one of its main features. Here they know the ins and outs of every nobleman and will tell you who is rich, who is poor and how many serf souls Chatsky has:

“Four hundred” - “No! three hundred".

And Khlestova adds offendedly:

“I don’t know other people’s estates!”

Among the Moscow aces, the “notorious swindler, rogue Anton Antonich Zagoretsky” finds his place, who is accepted only because he is “a master at serving.” Repetilov is characteristic of Famus society, in which empty phrase-mongering and ostentatious free-thinking are emphasized.

Thus, in each of the heroes and off-stage characters, the author managed to find certain type representative of the Moscow nobility, and the name of each type is hidden in the surname of the hero representing it.

So, representatives of Famus society are characterized by the absence of highly moral feelings, the predominance of selfish interests, the ideal of an idle life, a view of service as a means of achieving personal benefits, moral promiscuity in people, servility to “superior” people and a despotic attitude towards “lower” ones: peasants, servants , - low level education, passion for French culture, fear of true enlightenment.

Griboyedov very aptly defined the ideals of this society. They are simple: “win awards and have fun.” Famusov society is the face of the whole noble Russia those years. As a leading man of his time, Griboyedov not only ridicules this society, but mercilessly condemns serf system and calls for its destruction - this is the revolutionary significance of comedy. This is exactly how the Decembrists and all the progressive people of Russian society understood it.

The comedy "Woe from Wit" was written between 1815 and 1824. The content of the play is closely related to historical events. At this time, defenders of feudalism and serfdom ruled in Russian society, but at the same time, progressive-minded, progressive nobility also appeared. Thus, two centuries collided in comedy - the “present century” and the “past century”.
“The Past Century” personifies Famus society. These are acquaintances and relatives of Pavel Afanasyevich Famusov, a rich, noble gentleman in whose house the comedy takes place. These are Prince and Princess Tugo-Ukhovsky, old woman Khlestova, the Gorichi couple, Colonel Skalozub. All these people are united by one point of view on life. In their environment, human trafficking is considered normal. The serfs sincerely serve them, sometimes saving their honor and life, and the owners can exchange them for greyhounds. So, at a ball in Famusov’s house, Khlestova asks Sophia to give a sop from dinner for her blackamoor - a girl and a dog. Khlestova does not see any difference between them. Famusov himself shouts at his servants: “To work you, to settlements!” . Even Famusov's daughter Sophia, raised on French novels,... says to his maid Lisa: “Listen, don’t take unnecessary liberties!” .
The main thing for the Famusov society is
this is wealth. Their ideals are people in ranks. Famusov uses Kuzma Petrovich as an example for Chatsky, who was a “venerable chamberlain,” “with a key,” “rich and was married to a rich woman.” Pavel Afanasyevich wants a groom like Skalozub for his daughter, because he is “a golden bag and aims to be a general.”
Famus society is also distinguished by indifference to service. Famusov - “manager in a government place.” He does things very reluctantly. At the insistence of Molchalin, Famusov signs the papers, despite the fact that “there are contradictions in them, and many of them are non-existent.” Pavel Afanasyevich believes: “It’s signed, off your shoulders.” In Famus society, it is customary to keep only relatives in the service. Famusov says: “With me, strangers’ employees are very rare...”.
These people are not interested in anything except lunches, dinners and dances. During these amusements, they slander and gossip. They are “sycophants and businessmen”, “flatterers and sycophants”. Pavel Afanasyevich recalls his uncle Maxim Petrovich, a great nobleman: “When you need to serve someone, he bent over backwards.” Famusov also greets his daughter Skalozub’s prospective groom with great reverence, he says: “Sergey Sergeich, come here to us, sir, I humbly ask...”, “Sergey Sergeich, dear, put down your hat, take off your sword...”.
All representatives of Famus society are united by their attitude to education and enlightenment. Like Famusov, they are sincerely confident that “learning is a plague, learning is the reason that now, more than ever, there are more crazy people, and deeds, and opinions.” And Colonel Skalozub, who is not distinguished by his intelligence, talks about a new project for schools, lyceums, and gymnasiums, where they will teach marching and books will be kept only “for big occasions.” Famus society does not recognize Russian culture and language. French culture is closer to them, they admire it and French. Chatsky in his monologue says that the Frenchman from Bordeaux found “neither the sound of a Russian nor a Russian face” here.
They all have the same attitude towards Chatsky, who is a representative of everything new and advanced. They do not understand his ideas and pro-
progressive views. The hero tries to prove that he is right, but it ends tragically for him. Rumors spread about his madness, as society does not want to look at the world differently. Thus, Griboyedov reflected the conflict between two camps: supporters of serfdom and progressive thinkers of the time.

The comedy "Woe from Wit" was written between 1815 and 1824. The content of the play is closely related to historical events. At this time, Russian society was ruled by defenders of feudalism and serfdom, but at the same time, progressive-minded, progressive nobility also appeared. Thus, two centuries collided in comedy - the “present century” and the “past century.”

“The Past Century” personifies Famus society. These are acquaintances and relatives of Pavel Afanasyevich Famusov, a rich, noble gentleman in whose house the comedy takes place. This is Prince and Princess Tugoukhovsky, old woman Khlestova, the Gorichi couple, Colonel Skalozub. All these people are united by one point of view on life. In their environment, human trafficking is considered normal. The serfs sincerely serve them, sometimes saving their honor and life, and the owners can exchange them for greyhounds. So, at a ball in Famusov’s house, Khlestova asks Sophia to give a sop from dinner for her blackamoor - a girl and a dog. Khlestova does not see any difference between them. Famusov himself shouts at his servants: “You to work, to your settlements!” Even Famusov’s daughter Sophia, raised on French novels, says to her maid Lisa: “Listen, don’t take unnecessary liberties!”

The main thing for Famus society is wealth. Their ideals are people in ranks. Famusov uses Kuzma Petrovich as an example to Chatsky, who was a “venerable chamberlain,” “with a key,” “rich and was married to a rich woman.” Pavel Afanasyevich wants a groom like Skalozub for his daughter, because he is “a golden bag and aims to be a general.”

Famus society is also distinguished by indifference to service. Famusov - “manager in a government place.” He does things very reluctantly. At the insistence of Molchalin, Famusov signs the papers, despite the fact that there are “contradictions in them, and a lot of them are wrong.” Pavel Afanasyevich believes: “It’s signed, off your shoulders.” In Famus society, it is customary to keep only relatives in the service. Famusov says: “With me, strangers’ employees are very rare...”.

These people are not interested in anything except lunches, dinners and dances. During these amusements, they slander and gossip. They are “sycophants and businessmen”, “flatterers and sycophants”. Pavel Afanasyevich recalls his uncle Maxim Petrovich, a great nobleman: “When you need to curry favor, he bent over backwards.” Famusov also greets his daughter Skalozub’s prospective groom with great reverence, he says: “Sergey Sergeich, come here to us, sir, I humbly ask...”, “Sergey Sergeich, dear, put down your hat, take off your sword...”.

All representatives of Famus society are united by their attitude to education and enlightenment. Like Famusov, they are sincerely confident that “learning is the plague, learning is the reason that now, more than ever, there are more crazy people, and deeds, and opinions.” And Colonel Skalozub, who is not distinguished by his intelligence, talks about a new project for schools, lyceums, and gymnasiums, where they will teach marching and books will be kept only “for big occasions.” Famus society does not recognize Russian culture and language. French culture is closer to them, they admire it and the French language. Chatsky in his monologue says that the Frenchman from Bordeaux found “neither the sound of a Russian nor a Russian face” here.

They all have the same attitude towards Chatsky, who is a representative of everything new and advanced. They do not understand his ideas and progressive views. The hero tries to prove that he is right, but it ends tragically for him. Rumors spread about his madness, as society does not want to look at the world around him differently. Thus, Griboyedov reflected the conflict between two camps: supporters of serfdom and progressive thinkers of the time.