Russia is a special country facing global tasks; Country chosen by God. This thought takes the origins of the old idea of \u200b\u200bMoscow - the third Rome. This idea was blocked by false and false, but it was reflected in all this and something truly Russian. As a separate person, and the whole people throughout their lives can not accompany the feeling of a special great vocation without much purpose.

While the West is unclear and Tuman Russia. She is not given due, they are not considered to be dignified, but still stretching for this unknown contradictory barbaric and cultural essence. If now the Slavs as Race do not play such a role as Russian diplomacy and do not occupy such a situation as a Latin or German race, then it should change the war; Processes flowing within the national spirit spill on the world arena. The Russian people completely absent statehood. Anarchy - this is what is inherent in Russian. The intelligentsia and she sought to freedom and truth, excluding statehood as such in principle. Russia is the land submissive, feminine. The people do not want her free state, he wants freedom from the state. These properties have become the basis for Slavophilic philosophy.

Although the Russian people do not complain imperialism, still gives all their strength to create it and strengthen as a hazule slave. And in this mystery - as such an anarchist and apolitical people created such a huge empire?

Two sayings conflicting each other:

1) Europeans are nationalists, Russians, in this regard, are absolute liberals, who consider Nazism to evil.

2) Russia is a country impregnated with Nazism to the bone's brain, believes that the real church is only in Russia.

Antithesis can give an incurred amount, because Russia is limitless in the spiritual plan. Solovyov is getting up for the protection of the Church - the only weapon against the nationalist antithesis.

The essence of the antitesis - Russia is a country of merchants, chains, conservative to immobility, a country of officials, never overwhelming the limits of a closed and dead bureaucratic kingdom, a country of peasants, who do not want anything other than the Earth, and taking Christianity completely externally and mercenary. Russia does not like beauty, it is afraid of beauty, like luxury, does not want any redundancy. Russia is almost impossible to move off the place, so she relieved, so inert, so lazy, so immersed in matter, so unfortunately put up with his life.

So where does such inconsistency come from? The root of these deep contradictions is in the unclearness of the courageous and feminine in the Russian spirit and Russian character. War is hope for a way out of this vicious circle.

The author writes that Western Europe and Western culture will become immanent for Russia; Russia will become finally Europe, and it is then it will be spiritually original and spiritually independent. World War, in the bloody circulation of which all parts of the world are involved and all races should have to give birth to a firm consciousness of all-world unity in bloody flour. Culture will cease to be so exclusively European and will become global, universal. World War is vitally brings to the problem of Russian messianism. Messianic consciousness is a confession of the god chosen by God, who will save the world. But, after the phenomenon of Christ, messianism in the Hebrew sense becomes impossible for the Christian world. Christianity does not allow folk exclusivity and folk pride, condemns the consciousness in which my people are above all nations and the only religious people. Christianity is the final approval of the unity of mankind, the spirit of passion and globalism.

Freedom in wanderings. Russian culture can only be ultimately, only exit to the verge of culture.

O "Eternal Baby" in the Russian Soul

Rosanov - Now the first Russian stylist. All he wrote is a huge biological stream to which it is impossible to pester with some criteria and estimates. Rozanov is some kind of original biology, experienced as mystic. For him, the life flow itself in his power is God. In Rozanov, there are so many characteristic-Russian, Truchnus. He is a brilliant expressant for some part of the Russian nature, the Russian element. It is possible only in Russia. In the most subsidiaries of Russian nature, it is found forever - without the forever - feminine, and forever - the poor. Rozanov is a brilliant Russian woman, a mystical woman. And this "Babia" is felt in Russia itself.

Centralism and National Life

Most of our political and cultural ideologies suffers from centralism. Our directions, such as Slavophilia and population, treated with special respect and attention to folk life and sought to rely on the most subsoil of the Russian land. But also in the other there was a weighty share of the stream of centralist ideologies. One of the indigenous mistakes of militarianism was the identification of the people with a simpler, with the peasantry, with the working classes. The spiritual and cultural decentralization of Russia, which is completely inevitable for our national health, cannot be understood as a purely external spatial movement from metropolitan centers to deaf provinces. This is primarily an internal movement, an increase in consciousness and the growth of the Cathedral National Energy in every Russian man throughout the Russian land.

On the attitude of Russians to ideas

One of the most sad facts in public and folk psychology should be recognized indifference to ideas and ideological creativity, ideological backwardness of wide layers Rus

Introduction

The question of the peculiarities of the National Psychological Warehouse is one of the most complex and little developed. However, without solving the peculiarities of the psychology of the people, we do not understand how to equip your national home - Russia, to determine the form of a public device adequate to their psychoticipa and national priorities. Features of the National Psychological Warehouse quite deeply and comprehensively studied by Russian philosophers of the late XIX - early XX centuries.

National and psychological features of Russian peoples This is a combination of social, political, economic, moral, aesthetic, philosophical, religious views and psychological features (installations, needs, volitional installations, moods, values), characterizes the content, level, features of spiritual development inherent only in this nation (Russian). Includes the relationship of the nation to the various values \u200b\u200bof the Company, reflects the process of their historical development, and have been achievements.

The structural elements of national characteristics include the conscious relationship of nations to its material and spiritual values, the ability to work for their multiplication, an understanding of the need for their cohesion for the sake of national interests and successful relationships with other national-ethnic groups.

In this paper, an attempt was made to study the national psychology of the Russian people. This question is extremely interesting, but at the same time complex and tangled. And because At the present stage, it seems to me that it is quite difficult to allocate exactly Russian national psychology, it is necessary to refer to its history. A special question that is raised in the study is the problem of ethnocentrism among the Russians and its expression in such a phenomenon as a national egoism.

1. Factors of formation of the national psychology of the Russian people

First of all, it is important to determine the terminology. In the future, speaking of the ethnos, we will keep in mind the team of people who opposes themselves to all other in the same teams, proceeding not from the conscious calculation, but from a sense of complimentaryness - the subconscious sensation and mutual sympathy and community of people. Decisive is the opposition "We - they" and division on "their" and "strangers".

Nation is a historically established form of community of people with, as a rule, the community of territory and economic life, language and spiritual warehouse, and to some extent and biological originality (which is often affected in appearance), as well as characteristics of character, temperament and customs. And all this is manifested in the originality of culture. The unity of the language connects the speakers on it, ensures their unanimity and uniformity, since all representatives of this nation understand each other well. The language is in a special relationship to consciousness, being not only a means of communication, but also a means of knowledge: the language is the soul of the nation.

The nation arose both from family tribes and nationalities and people of unrelated tribes, races and nationalities. The Russian nation developed from Russian nationality, which, in turn, has developed from relatives to each other by origin and the language of East Slavic tribes. At the same time, there were many elements from the surrounding Western and South Slavs surrounding its western and southern Slavs, Germanic, Finno-Ugric, Turkic and Typologists, etc. Features of the historical past, education and development of the nation, the originality of its economic system, culture, geographical and economic environment, life, traditions - all this imposes an imprint on the spiritual appearance of the nation, creates the characteristics of a national nature.

It is fundamentally important from my point of view that throughout the IX-XIX centuries. Russians were not a nation in a modern understanding of this word. Yes, and now the Russian nation is still under the formation stage. Accordingly, such elements of their spiritual culture as an Orthodox religion, adopted in 988, their traditions and customs, were key for the self-consciousness of Russians, as they have developed before the creation of the Russian state, and those formed or borrowed later.

In Russia, the world's lowest average annual temperature; The difference in day and night, as well as summer and winter temperatures here is the largest in the world: the annual difference in Central Russia reaches 60 degrees, while in Western Europe - rarely 30 degrees. In Russia, the continental climate is severe, dry, intensively exposed to oscillations. A huge plain is not protected from north, either from the east, and the Russian Nord-East swears over the entire country to the Black Sea and the Caucasus. High Carpathians separate the country from the warm southwest, and the soft breath of Golf Stream is slightly felt near Murmansk. And perhaps on the Baltic coast. The farther east and the north, the clearer the cold isotherm of January falls. However, the body and soul exacerbate not so much isotherms themselves as extremes in temperature drops that require serious restructuring from the human body. Isotherma -10 means in Russia the possibility that the weekly the thermometer shows below -30. In general, the climate of Russia is completely and near does not indulge. It is necessary to reckon with five - six-month snowy winter, which suddenly seductively can be interrupted by a multi-day thaw to then change the continuously raging five-six-day blizzard and dough under snowy snowdrifts. At the end of March - in full swing melting of snow. The intensive flood begins next: the rivers come out from the shores. Roads become neurotic. Behind the short and always slightly unstable spring (April - May) follows a three-month summer with its continental heat, strong thunderstorms, often with a devastating hail, sometimes with a ruinous drought and with any one-sole harvest (hay, grain, vegetables or fruits) . Early Frost It is often already at the end of August, as a messenger of the close autumn, which entails in the country for two months (September, October) for the most part cloudy sky, cold nights and endless rains, until finally, frost and snow will not bring Good deliverance to tired and wet ground. Russian plain is unknown by climatic oasis types of Carinthia in Western Europe: winds and storms will be rake everywhere, and the whole country appears as if victim of a harsh climate, as if toy the weather whims. Five to six months a year, people are tense, sometimes exhausting all forces agricultural work, putting out from heaven and weather at least one warm week to extend the vegetative period without complete confidence, which will be ensured in a long autumn-winter and winter-spring time: after all, hail And drought always markes a real catastrophe for him. Since the time of the glacial period, and due to a particularly cold climate of Russia, the invisible underground legacy was obtained, which Europe clearly does not have the slightest concept. This is an underground layer of permafrost, which never hurts, even in the hottest summer. This Merzlota forms a compact, as if petrified earthly block, which at low temperatures and in the absence of snow is, so to speak the most vivid expression of natural cruelty.

The layer of permafrost takes about 50% of Russia's territory. If adding the arid steppes and the deserts of the south of Russia and Central Asia, it becomes an obvious tremendous difference in fertility of European and Russian lands. As a result, only a third of the huge Russian territories are effective for housing and business, but also this effective area is the coldest in the world. Only about 5% of the agricultural land of Russia have biological productivity comparable to the US average. The harsh climate of Russia allowed the agricultural work of 4-5 months a year, while in Europe the agricultural season lasted 8-10 months. The unusually short working season in agriculture and harvesting of feed, as well as the low fertility of most Russian soils abruptly limited the possibilities of developing agriculture and won its products. Climate instability was added to this: in the center of Russia, spring and autumn frosts alternated with long rainy bad weather, in the south of the country in fertile lands - frequent droughts that destroyed a rich harvest. Or the summer is roast and does not get moisture, or a lot of rains and lack warmth. On average, once in 9-10 years in Central Russia was crippled and hunger. The level of labor costs in such conditions several times exceeded the income.

In Russia, due to the long and cold winter, the heating season in the south lasts up to six months a year, in the north - almost all year round; While in Western countries - three to four months a year. The cold climate in all centuries demanded much more expenditure on clothing, for food, for construction, insulation and heating not only housing, but also of industrial premises, while in Western countries a lot could exist in an open-air. The freezing of the soil in Central Russia forces the foundations of more than two meters deep, while in England and Germany, low-rise buildings are built at all without foundations. For the same reason, all communications in Russia are buried deep into the ground, while in Europe - near the surface of the Earth. A one-storey house in Russia weighs as much as the three-story - in England, naturally, that our construction is three more expensive. Due to cold winters and sharp temperature drops in Russia, road surfaces and structures are faster than other countries, more than in other countries are likely to break down the breakdown and the accident, and any accident is fraught with catastrophicity - one non-heated winter causes any building.

In Russia, small areas and the scattering of fertile lands, as well as the dispersion of natural fossils, demanded the economic development of huge territories, the relationship between which and the lives on which was possible only with strong state centralization. That is, we needed to learn much large territories for the survival of the same number of people than in Europe. Therefore, under Yaroslav Mudrome, the territory of Russia was the most of all Western Europe. But at the same time, the roads and all types of communications in this space could be equipped with only a strong state. In Russia, natural resources are located a few thousand kilometers from ports and world markets, while nowhere in the world these distances do not exceed thousands of kilometers. Naturally, overcoming huge spaces for transporting raw materials sharply increases its cost. As a result, everything that was produced in Russia in all centuries was the most energy-intensive in the world, and therefore with the largest cost and the lowest profitability. If we take into account the absence of the exit in Russia to the warm seas - the world trade routes, most of the types of national economy in Russia are sentenced to be unprofitable and extensive.

In addition to unprecedented harsh nature, the Russian people initially existed in threatening geopolitical conditions. The history of Russia is similar to the history of the deposited fortress. And among the excretions of her peoples, one was rarely alone, usually two or three, but there were five, nine, and with Napoleon came as many as twelve. Since the beginning of the first millennium, our era, the main mass of the aliens walked through the expanses of the current Russia; That were goths, Gunns, Magyars and, finally, Western Slavs. So the Arena of Russian History, sacked between Europe and Asia, became a passing yard for resettlement of peoples, genuine arena of eternal nomadic or those who did not have time to find somewar. Eastern Slavs were forced to be shut-off on the passing courtyard of prehistory and history, right on the path of the great resettlement of peoples, and serve a defensive outpost of Western European culture. Western Europe knew about it very little very little, did not recognize him and did not support anything. Historically, it was a very important, but ungrateful role: to defend themselves without support, to count only on its strength, to live on an open plain, to create and wait for the danger of a new invasion and attack at any time. The predestination and fate of the eastern Slavs were the predestination and the fate of the eastern Slavs: to be the middle of the people between Europe and Asia, to restrain the onslaught of Asian nomads, to transfer the extremes, their domination, without losing themselves and without changing their idea, etching alien and absorb it to save it, so Himself and European culture from new Huns to accept, finally, from sleep and began to take for the fabric of a new, its own, rather by the Byzantine, than with the Roman raid, culture and thereby create an inspirational, ancient Gree-growing Christian East Slavic civilization.

In the century, when the Russian people were defended by all their might from the east and south, aggressive expansion began with Western Europe. As a result, a completely special situation was created in Russia: located on an unprotected plain, it was clamped from all sides, isolated and precipitated - in the East, Southeast, West and the North-West. It looked like a continental blockade: nomads - from the east and southeast; Tatar Khanate in Crimea, later encouraged by Turkish Sultan from Constantinople - from the south; Austrians and Poles - from the West; Teutonic Order - from the North-West; Danes and Swedes - from the North-North-West. Russian history developed so that there was no choice for her: or it was necessary to fight, or be destroyed; Will war or turn into slaves and disappear. Historian S. Solovyov calculated that Russia from 800 to 1237 was forced to reflect military attacks about every four years. Although it was a period of relative peace and security, because Western Europe was not yet ready for wars in the Russian East. After the bloody devastating Mongolian invasion in the next two hundred years, Russia reflected the invasion on average once a year. Starting from the Kulikov battle and until the end of the XIX century, Russia was forced to fight, on average two years from three years. Historian Boris Nikolsky summarizes the causes of these countless wars: until the middle of the 7th century, until Russia intervened in the affairs of Europe (ie, about a seven-year-old war), all Russian wars wore the nature of their own interests, reasonably and carefully protected. Wars of dynastic, religious or simply from an excess of militant dust and the desire to dominate the neighbors, Russia did not know. Since the invasion of the Tatars and to Peter the Great Russia, it was also necessary to think only about defense, and when later, under Peter, she got up with a solid foot in the north-west, and in the south reached the Black Sea, it was nothing more than the struggle for Gate, for getting out of your own house and courtyard.

It is clear that it was possible to survive in unprecedentedly difficult conditions only thanks to certain compensatory mechanisms - in socio-political life, and in the national character. Many public and state institutions in Russia are not like Western and therefore have always been severely criticized as backward, Asian, slave, while in Russia they prevailed those forms that allowed to survive in the harsh corner of the planet. The serfdom in Russia was not the result of the greed and cruelty of the king and landowners, but a kind of, albeit a cruel, compensatory mechanism for the survival of the Russian society as a whole. At the same time, serfdom in Russia was distributed only to the Russian provinces of Central Russia, it was not introduced in the attached outskirts, including because there were more favorable conditions for agriculture. That is, the Russian people carried the main burden of ensuring and protecting the state.

Life objectively demanded more than in the West, the role of the state, because Russian statehood is a form of self-preservation of the people in the most severe conditions of historical existence. The development of social forms was oppressed by non-arbitrary encroachments of the state, and the severity of historical life. Permanent wars slowed down and limited and free deployment of being. The state constantly demanded a sacrifice from the people of the people, envisaged and calculated their capabilities, translated his life on spare tracks, each obliges it to its workplace, he had a burden on each, he demanded returns. The harsh conditions of economic life also demanded much more than in Europe participation in the economy. The country's demand in a strong centralized power is objective, as inevitably in any society and self-use of power.

The struggle for survival in incredibly difficult conditions brought up enterprise in the Russian man, intelligence, dynamic and versatile mind, an uncomprising will. Objective life cycles brought up the habit of alternating overwriting periods with the necessary pauses of relaxation. The Russian man was simply owed to lie on the oven in the winter, otherwise he would not have enough strength for the catering work at no more than four hours a day. These ultra-slip cycles were peculiar to both nationwide behavior, without which there would be the development of immense expanses, and protection against endless invasions and endless natural disasters. So the special human type was formed, and so the nature of the Russian people was reflected in the guise of state, culture and civilization. At the same time, such a feature was incomprehensible for Europeans, and was often interpreted as barbarism, causing the urge to civilize the Russians.

At the same time, human life in a huge empire was possible due to the fact that the Russian State Statement of the People was characterized by a cattitude, a survival with a variety of peoples, violence. Many peoples voluntarily entered the Russian Empire, huge territories were joined, which did not have their own statehood, and only in some cases the lands were conquered, which were a source of constant threat to Russia. At the same time, the Russian people did not destroy, did not enslave, did not displete for any people (which is completely unprecedented against the background of the colonial policy of Western European peoples, exterminated and enslaved the indigenous population of several continents). Rus defended Christian civilization from the Tatar-Mongolian invasion. Russia has never made expansion to Europe, from which the deadly danger threatened by the centuries. Russian troops were in Berlin, and in Paris, but only when refilling aggression. Civilized French in 1812 exploded Russian temples or arranged in them stables, Zhgli Moscow Kremlin, while Russian soldiers behaved in Paris more than hanged. The victorious hiking of the Russian army to Europe did not end with the accession of any lands, which was completely not accepted in the West. In relations with other nations, the Russians showed unparalleled moral qualities.

Thus, the one who will look at the history of Russia from high ideological positions will see the picture of the limit dramatic tension: the voltage of the external - military-political, and internal - social, spiritual, moral, religious. Russia in all the epochs was to withstand peculiar, only her peculiarity of life problems that demanded from the people of forces and abilities, the development and consolidation of which was highly complicated by the history itself.

2. Features of the National Mentality of the Russian People

In the value system of the Russian man in the order of importance were wealth, understood as satisfying modest material needs, respect for fellow villagers, righteousness of behavior, children. Happiness, or as a modern man would say, a life success was to live a life, moderately working, healthy, in modest delta, necessarily in accordance with customs and traditions, bequeathed from ancestors, in truth and conscience to have a large Family and many children, to enjoy respect for fellow villagers, do not commit a lot of sins, if possible, do not leave from your village and die in the motherland in a circle of loved ones and friends, having time to repent of the priest in perfect predictions.

To power and glory, in a modern understanding of these words, the Russian man treated indifferently, to wealth - contradictory. On the one hand, he understood that money could give power, strength and material well-being. On the other hand, it believed that wealth is immoral, as it is always difficult to conscientiously and truth, to the detriment of others. It does not bring peace of mind, on the contrary, the possession of them is associated with large troubles, unrest and fear for their future on the world, in the eternal otherworldly life. Such a look at wealth predetermined consumer attitude towards land, property in general and to work. The Russian peasants were alien to the concept of private ownership of land, although they recognized the ownership of movable property. The Earth was not an object of ownership, but a condition for which every man had the right to achieve the majority. The earth was considered to be God, looked at her as the general heritage of those who processes it. The basis of such an understanding was the belief that only the work attached to the Earth turned her to possess those who worked on it. Hence the idea that the land belongs to those who processes it, i.e. peasants.

Before the cancellation of the serfdom, the peasants believed that they had the land that was in the use of the community, this view was transformed into the beland of the time: the peasants began to assume that the landowner would also have landlords.

The peasant was an alien bourgeois look at the property as a source of wealth and power. In his opinion, property should provide a person with elementary means to life. Use it for exploitation and enrichment of sinful. The source of the existence of each person should be personal labor. The accumulation of property does not have a lot of meaning, since it does not guarantee public recognition, respect, does not help the implementation of the main objectives of life, generates egoistic feelings and enmity, distracts from thoughts about God. Russian man negatively looked at usury and profit. He was characterized by the concept of a fair price, which compensated for the costs, and alien to the concept of the market price, which the market, demand and supply are installed. In the 1850s, after prices were established on vodka, which the peasants were considered unfair, there was a sober movement among them.

Labor must be moderate ("to file paid, bread is, and lying on the furnace"), for work over the measure is a kind of greed and can not be an awake business ("God has a lot of days in front"). Work does not have the end and edges, so it is important not to lose the sense of measure and stop in time to leave the time to meet other, no less important spiritual human needs ("there is a lot of hazelnogosu on a sharp braid"; "There is no whip on the robust horse, and the entrances") . One of the ways to regulate the duration of working time were holidays, the work in which was considered to sin, forbidden, was condemned by public opinion and was pursued not only by custom, but also by law. The Russian peasants believed that the holiday was no less awake, than work. Holidays not only brought rest from hard work, but also had a sacred character, as they were intended to visit the Church and the performance of religious rites. The peasants sincerely believed that it was sinful and meaningless to work on Sunday and church holidays: what was purchased on the holiday was lost on weekdays ("Who on Sunday yells, he is looking for a mare on Monday). The old Ukrainian peasant, referred to in 1879 in a reference to the distant Vyatka province for having managed to personally transfer the peasant petition Alexander II, was, according to eyewitness, shocked when he learned that the local peasants who knew the Christian doctrine, worked in some Church holidays. He was concerned about the question: will his God forgive him that his old eyes on the slope of days have seen such a sin? The secular holidays, which were considered "royal days," also had a sacred character, as not to honor the king - the source of benefits, the truth and defender of the peasants - was considered a sin ("Tsarsky Holiday is not our day, and the royal").

The holidays had another important aspect: it was a way to go beyond everyday worries and routines, climbed everyday life with all its adversities, difficulties, deprivation, duties, duties, social inequality and injustice, dependence on the authorities and plunge into the world of joy, Carefree fun and freedom. On holiday, I did not obey anyone, I was not afraid of anyone - it was a zone, inaccessible for the landowner and the authorities ("every soul of the holiday of Rada"; "In the holiday of God, everyone is equal"; "In such a day and sinners in hell are not tormented). Tear away from everyday life, of course, alcohol helped; Inxication was the main condition of the festive state, so the holidays were accompanied by abundant casting ("on a holiday and a sparrow beer"), and this was not considered a sin.

According to the existing ideas, there is little depends on a separate person in life. "Wealth and poverty perceived as a gift or punishment sent by God," said the peasant I. Stolyarov. - It is impossible to complain about God. God is free to reward the grace of His or punish his anger. His ways are non-defined. " According to the observations of connoisseurs of people's life, in particular S.V. Maksimova, the peasants were confident that he was not a man himself, not all people together, not a natural evolution, but the cross force (God, angels, saints, etc.), unclean power (devils, houses, etc.) and unknown Strength (fire, water and other natural phenomena) determined the course of things in nature and society. Therefore, the collection of conspiracy was, according to the expression G.I. Assumption, "a hospital from all diseases, assistant and pointer in all everyday troubles, misfortunes and difficulties, including assistant and from the authorities." From here, the passivity, indifference to the future ("there is enough of every day of their worries"; "Tomorrow does not believe!"), Faith in a wonderful getting rid of all the troubles and suffering, faith in a good king, word, faith in a miracle that can change everything for the better. At the same time, it was believed that the efforts of a separate person could be a prerequisite for achieving life goals.

The Russian man believed that if all people are equal to God and the king, then inside the community everything should be equal in all: to have equal rights and obligations, the same wealth, etc.; Deviations from equality lead to sin and loss of respect: "Wealth in front of God sin, and poverty - in front of people."

The time was perceived by moving in a circle, cyclical and, accordingly, it represented that everything in the world is repeated, and does not change. Deviation from normal, i.e. Repeating, the stroke of things seemed to him with something exclusive, the hands of the unclean strength, the result of the goat sorcerers and therefore temporary and transient: "will come a mistake, it will do it - everything will go old." From here, his incredulusity was referred to any changes, all innovations, whether they were good or bad, and traditionalism, which at least guaranteed the preservation of what a person has at the moment. The extreme forms of the manifestation of traditionalism were met by Old Believers, who, for example, considered "reprehensible" every new way, facilitating the work of the agriculture, as they believed that, with a decrease in labor in agriculture, a person will be not enough for the Lord to lent him to the Niva ", t. e. Gave him a harvest.

Russian estimated his concrete village, community, homeland as the best place on earth. From the hull of proverbs that contain the assessment of the Motherland and Alien, only one can detect the preference of the alien ("live in the village - not to see the fun"), in three - the idea of \u200b\u200bequivalence of the birthplace and foreign ("Where to live, just to be") . The remaining 49 proverbs express attachment and love for their native land, varying various frets by the idea that "the birthplace side is a mother, and someone else's stepmother." In 5 proverbs, it is a thought that you can try to find happiness in a foreign land, but the homeland does not love - it is impossible: "Look for good on the side, and the house is loved by Starne."

The Russian peasant believed that the community was the source of truth and justice, reliable protection against the violators of customs and traditions, from Barin and the official, that she was the most appropriate form of the human dormitory ("Murpply a Misky Naptity did not find a man"). He did not think of himself out of her ("Where the world has a hand, there is my head"), believing that only the community is able to reconcile different interests, finding an acceptable solution for all and that as soon as the community dies and the peasantry will break and disappear (" No laity from the world is not away ").

Agricultural labor was presented by a large meaning of important importance for the entire state ("the man is a candle god, a sovereign - servant"). The landpastez admitted that all classes performed useful functions: a man lives and serves to plow, mow, pay to pay and feed everyone; Barin - to keep track of a man, knock out arrears and get a salary; The priest is to wenst, baptize, bury; Monks - to pray for everyone; Soldiers - to guard the state, merchants - to trade.

Slavophiles, in my opinion, were correctly believed that even on the eve of the abolition of the serfdom of the peasantry in their worldview, it remained if not in all cleanliness and integrity, then largely legend, customs and morals of Dopurerovsky time. And Western K.D. Cavelin formulated this worldview as follows: "The peasant before and the most is an unconditional adherent of the rite, custom, established order, legends. All his home and economic source is predetermined by how he was brought and sat down fathers and grandfathers. The complete lack of amateurism, the limitless subordination of what comes from the outside is the main principle of the entire worldview of the peasant. They define his whole life. His views on the principle exclude the creative activity of people as a source of material and spiritual benefits, as an instrument against evils and misfortunes. "

As can be seen from the foregoing, the mentality of the peasantry, which constituted the overwhelming majority of the Russian people, was in accordance with the ideals of Orthodoxy and it would be correctly called the traditional Orthodox mentality. It is not by chance that the word "peasant" had two meanings in ancient Russian literary language and spoken Russian language 1) baptized, Orthodox, a resident of the Russian Earth and 2) a man, landpash, farmer.

Citizens in social and cultural relations were much more divergent than the rural population, as a result of which the overall characteristics of the peculiarities of their mentality is hardly possible. But if the analysis limit the mentality of those who, by defining the educated contemporaries, belonged to commoners, common, or to urban nise, i.e. To the breasts, artisans and chalmening people, as well as citizens of citizens who, together from 72% of the entire urban population in the 1730s. Up to 90% in 1897, the general features in the mentality can be detected. Data on classes, family and public life, worldview, marriage, funeral and other customs, on games and entertainment, the circle of reading shows that the urban languages \u200b\u200bare in the vast majority of Russian cities until the middle of the XIX century, excluding, maybe a few big cities, They had about the same spiritual culture and mentality as the peasants, although they differed their material culture (clothing, housing, etc.). Contemporaries constantly emphasized the rustic nature of the family and public household of urban bases. IG Georgi in the description of the lifestyle of the St. Petersburg residents of the end of the XVIII century, which more than residents of other cities were affected by European influences, noted that the morals and customs of the simple people have changed little and only at the noble elite - radically. Correspondents of the Russian Geographical Society in the 1840-1850s. Abundant material brought illustrating the similarity of the life and worldview of the peasantry and the city's grounds of small and medium cities. The "spiritual level of merchants and meshans" of Kazan is a major trading and industrial university city, which was in the first ten Russian cities of the middle of the XIX century, with a population of about 60 thousand, according to the correspondent E.T. Solovyov, was very similar to the peasant even in the early 1870s. Often, correspondents gave the overall characteristics of the life and morals of "Proshirotinov" of the city and his county, so few differences were there, they noted that the "common" of the city and the county did not have a feature in the language that those and others had a total folklore and, in particular, Dictionary of proverbs. In the Nizhny Novgorod seminary in the 1840s. A collection of religious prejudices and superstitions was drawn up, equally inherent in the city and rural "simple" (so that future shepherds are willing to fight them). The smaller the city was and the more his inhabitants were engaged in agriculture, the less citizens differed from the peasants in all respects, including their mentality. In small cities, as in the villages, fisting battles, evenings and gatherings were arranged, witchcraft and magic were practiced, collective prayers on the occasion of drought. Archaic customs, found in the village, such as the caustication of the city during epidemics and epizootia (at night, women were harnessed in the hust and spent a furrow around the city), collective verification of the virginity of the bride and others. The last custom has been preserved even in some major cities, for example, among the burghers of Astrakhan with a population of about 50 thousand inhabitants. This is how the contemporary contemporary describes this custom in 1851. Sorochka newlyweds after the first marriage night took place guests. In the unfavorable case, the groom gave his wife two fellows and caused her brutal beatings to her parents, guests left, the trancheled shirt was hanging on the pole. If the shirt had proper signs, then 15 women arranged jumps on the Astrakhan streets on the six, during which their leadership swung the shirt as the flag. Pagan views among the citizens of small provincial cities talked until the beginning of the XX century.

3. The problem of national egoism

National relations are greatly dependent on the civil maturity of every person and the depth of understanding the indigenous interests of their people and society as a whole. This is the basis of national self-consciousness. National self-consciousness is the feeling and self-awareness of the spiritual unity of their people and more than his cultural originality - his customs, traditions, beliefs. The one who speaks of his nation implies primarily the spiritual unity of his people. Nation is something one for many. The nation is a great family that unites all his sons and daughters, grandfathers and grandmothers, great-grandfathers and great-grandmothers.

National self-consciousness has a huge regulatory life-affirming force: it contributes to the establishment of people of this nationality, acting as a kind of protective mechanism, which allows to continue to maintain its integrity and socio-cultural certainty in communicating with other nations and peoples opposing the erosioning factors, say, infringement of interests, assimilation etc. National self-consciousness contributes to the general cultural elevation of the nation, its historical development in the inflorescence of other nations. In the process of education and human formation, the tastes of national art take place towards national customs and the businesses, traditions, the feeling of pride in the heroes of their history, culture, the memory of which lives in the souls of people being transmitted from generation to generation. This contributes to the unity of the nationality and nation as a special community.

The concept of mentality did not acquire strict outlines in historical science, does not have a generally accepted clear definition. In this work, under mentality, social and psychological stereotypes, automatons and the habits of consciousness, laid down by upbringing and cultural traditions, value orientations, meaningful ideas and views belonging not to individual personalities, but by one or another socio-cultural community. Mentality can be called paradigms or reference models of perception, understanding and evaluation of reality, developed by public, or massive, consciousness within the framework of this community; They are divided by all or the overwhelming majority of its members. Taken in the set of mentality form a mentality - a certain system, often controversial, which, however, provides a separate person in the model of the world's vision, ways to produce and solve the problems with which he has to face. Being due to cultural traditions and learned from childhood, the mentality is provided by a separate person and the community to which it belongs, a deep program of activity, rules or behavior algorithms, a kind of instructions for all or at least important occasions.

National egoism, no matter how evaluated him, is an integral line of any nation. Russian thinker V.S. Solovyov noted that National Egoism is the exaltation of his own nation over all others. The basis of national egoism is the ideas of national excellence and national exclusivity, which gives rise to national arrogance. One of the temptations of national egoism is the desire to justify its people in everything exaggerating his dignity. It should be noted that the higher the national self-awareness of the people, the stronger the sense of national dignity, and the more respect and love he feels in relation to other peoples. Any people becomes richer spiritually if he respects another people

For many decades of the interethnic cohabitation, the peoples of Russia were largely mixed, dispersed, settled in various regions. Along with the national minorities, national minorities appeared with a national majority in a national majority. Their social status, their rights, access to material and cultural benefits differed significantly from the situation of the national majority.

It is also necessary to mention the national policy. This is a targeted activity of policies to regulate the relationship between nations and peoples, enshrined in relevant political documents and legal acts of the state. The nucleus of the National Policy is the art of coordination of national interests, the ability to ensure the implementation of the natural right of every nation for an independent, free, decent existence, the preservation of identity, language, culture, traditions.

In the conditions of a multinational country, National Egoism will inevitably generate interethnic conflicts - this is the extreme form of the state of socio-political contradictions between the rival foreign formations created to protect their national interests. The causes of these conflicts are the most diverse: political, economic, social, religious, territorial, military, etc. The following factors of such conflicts can be distinguished: 1. The presence of a certain level of national self-consciousness, sufficient for the people to realize the abnormality of their position, 2. Cutting in the society of the dangerous critical mass of real problems and deformations affecting all parties to National Being, 3. The presence of specific political forces capable of using the two first factors in the struggle.

Conclusion

What are the results of the study? Throughout the IX-XIX centuries. The Russian people developed in a traditional society. Only by the end of this huge period were designated separate signs of the transition to modernity at the mass level (and not only among the elite). Accordingly, the basis of mentality was the Orthodox religion in its symbiosis with the traditions and customs of the Russian people. All my history, the Russian people were in specific and large account of adverse climatic, geographical and non-natural conditions, which predetermined the formation of a specific quality setting and the features of mentality. The Russians' geographical location in the Eurasian continent became the most important for the formation of national self-consciousness and national egoism. Unlike most other peoples, the territory of the Russian settlement was not isolated by any natural obstacles. And this territory itself was originally inhabited by other peoples. The Russian people became initially one of the most fooling, but at the same time one of the most peaceful. The lack of clear boundaries, the location at the crossroads of ways from Asia to Europe constantly put the Russian people before the need to defend themselves, and at the same time, all this gave constantly feeding experience with other peoples. The constant struggle required from Russians not to yield to their opponents on technology, technologies, etc. As a result, one of the most important features of the Russians were formed - the ability to borrow the achievements of other peoples, even in mass order, while maintaining and multiplying their originality.

During the peripetia of the historical process, the Russians created a huge empire. In many ways, this is the basis of this, and on the other hand and the consequence, the formation of a relaxed friendly friendly, generous relation to other peoples, both inhabiting Russia and foreign ones. And the joint residence of different religions contributed to the folding of violence.

In general, the Russians have formed a complex of such inherent in historical people as goodwill, an increased interest in other peoples, violence. National arrogance did not fit in the masses and was characteristic of the higher layers. Although it is necessary to emphasize that the idea of \u200b\u200bGodbragurance of the Russian people, his Messianic role, which has consolidated in Russia from the end of the Middle Ages, is in a sense an expression of the idea of \u200b\u200bnational superiority. However, in its hidden soft forms. First of all, because it is combined with another fundamental value - equality - before God, king, people. And later after the shocks of the XVII century. And the beginning of Petrovsky transformations to it was added a sense of inferiority, the need for study and borrowing from more developed neighbors. Thus, the Russian people have formed a specific type of national egoism, in many respects contributed to the folding of the Russian Empire and the transformation of the Russian people into one of the most numerous peoples of the world. For Russian national egoism, such features are characterized as a very active desire to communicate with other peoples, to assist (sometimes even forcibly). At the same time, there is nothing in common here with missionary people of "White People" Western Europe. But there is a messianic idea. It seems to me that it is appropriate to remember the words of the poet: ... the oppressed gentle of the godfather, / all of you, the land is native, / in slave form, the king of Heavenly, / proceeded, blessed ...

In a certain sense, the Russian people in the IX-XIX centuries. It was exactly the king of heaven, responsible for his country, her past and the future.

Bibliography

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.Vysolvtsev bp Russian national character. // Questions philosophy, 1995 №6.

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national Russian mentality value

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World Danger (Preface)

The work of N. Berdyaev "The Fate of Russia" was created in emigration, but most of the articles included in the collection were written during World War II to revolutionary events in Russia. In the preface, the author states with sadness: "There are no higher Russia and there are no global tasks that I tried to comprehend in my own way." But a new time requires revising the reactions of the living spirit on everything that happens in the world. The revolution and exit from the war is regarded as a fall and disgrace that contributed to the military successes of Germany. But on the other hand, Berdyaev believes that "Germany is perfectly organized and disciplined powerlessness. She was tangled, depleted and forced to hide fright before his own victories. "

The philosopher sees a more real threat than Germany, throat from the east. "From the East, not Aryan and not Christian, there is a thunderstorm for the whole of Europe. The results of the war will take advantage not those that count on it. No one will win. The winner is not able to enjoy his victory. Everyone will be equally defeated. " How it echoes the events currently in the world (September 11, Iraq, Al-Qaida, Chechnya), which are provoked by religious, political disagreements in the world, which can lead to a religious war on a planetary scale, where it will definitely not be Winners and defeated. "And then Kara will come from Asia. On the ash region of the old Christian Europe, exhausted, shocked to the very foundations of their own barbaric chaotic elements, wishes to take the dominant position of another ross, with another faith, with alien to us by civilization. Compared with this perspective, the whole world war is only a family shape. "

Berdyaev predicts that after the weakening and decomposition of Europe and Russia, "WCSCs, China and Americanism, two forces that can find the points of rapprochement among themselves. Then the Chinese-American kingdom of equality will be implemented, in which no climbing and lifts are impossible. " Currently we have only two superpowers - the USA and China. The United States strives for Russia's transformation into his raw materials appendage, the dump of radiation waste, the country "Third World". China, which is its rapid development, the seizure of the global market, the provision of cheap labor, the development of high-precision technologies, has become a country with a huge potential and acute lack of territory, conducts a quiet expansion of the Far East of Russia. It is purposefully made by the population of our territories by the Chinese, their assimilation, all this clearly confirms the imagination of the author. If the author's prophecies come true, no state of the world will not be able to confront this empire.

The author offers a revival through the union of spiritual, Christian forces against the forces of anti-Christian and destructive forces. He believes that "Earlier or later, the" Holy Union "of all the creative Christian forces, all those faithful to the eternal shrines, should arise in the world, but adds it:" The world comes in a period of lengthy disadvantage and great shocks. But great values \u200b\u200bshould be carried through all the tests. For this spirit, the human spirit should take effect in the lats, must be armed knights. " Berdyaev sees only one way of the positive development of society - its development through the spiritual self-improvement and development of the inner world of a separate personality.

I. Psychology of the Russian people

I.I. Soul of Russia

"From a long time, there was a premonition that Russia is intended for something great that Russia is a special country, not like any country. Russian national thought was fed by a sense of Godbragurance and the God of Russia. "

This chapter considers the role of Russia in world life, its possibility of influencing the spiritual life of the West of the "mysterious depth of the Russian East". Berdyaev believes that the World War I began to collapsed East (Russia) and Western (Germany), humanity. The war has become a kind of catalyst for the development and association of the East and the West. It should help Russia to take a "great-maintaining position in the spiritual world concert," become a full member of Europe.

The author believes that the "hour of world history, when the Slavic Race, led by Russia, is calling for a decisive role in human life," but on the other hand, considering Russian mentality, he recognizes: "Russia is the most memorable, the most anarchic country in the world. And the Russian people are the most apolitical people, never able to arrange their land. " And this contradiction causes me a natural question: "As a country, the internal organization of which does not withstand any criticism, with a heavy, vague state apparatus, the" apolitical people "can claim, according to Berdyaev, to the dominant role in determining the fate of humanity?". After reading this book, I never received the answer to my question.

Great Assessing the author of Russian character, his passivity, contemplation: "At the heart of Russian history, there is a significant legend about the calling of foreigners' varana to manage Russian Earth, since" Our Great and is abundant, but there is no order in it. " As is characteristic of the fatal inability and unwillingness of the Russian people, to organize the order in their land itself! The Russian people seem to want not so much free state, freedom in the state, how much freedom from the state, freedom from concerns about the earth's device. " An eternal Russian laziness, hope for a "good barina", the thirst for "freebies" in any manifestation is shown in this quotation in all its glory. And after all, it was surprising, from the moment of writing the book, almost 100 years have passed, and nothing has changed anything in the perceptions of the Russian person. "Varyag-Alien", "Good Barin" - We have these characters now and now (German Gref - Financier, Abramovich - "Best friend of all Chukchi", Putin - "Only from Berlin", Mavrodi - "Partner", etc. .), And the desire to try to do something yourself, work on ourselves, and not for a penny to the state, our person did not have, and there. The Russian man is not accustomed to risk, because it is much easier to live badly, but with confidence that you will not be fired from low-paid work. To live in a small apartment, comforting yourself with the thought that someone lives in the "hostel", etc. "The Russian people always loved to live in the warmth of the team, in some dissolution in the elements of the Earth, in the lamp of the mother."

"Russian folk life with its mystical sects, and Russian literature and Russian thought, and the terrible fate of Russian writers and the fate of the Russian intelligentsia, who left the soil and at the same time so characteristic of the national, everything, everything gives us the right to argue that thesis that Russia - The country of endless freedom and spiritual land, the country is rebellious and terrible in his spontaneousness, in his people's Dionisimism, who does not want to know forms. " This thesis confirmed further historical events: revolutions, the establishment of the Soviet power, which destroyed the Great Empire with its implications, spirituality, introduced new moral and spiritual values, physically destroyed the intelligentsia, which led to a change in the nation at the genetic level. The fruits of what we are successfully with success and reap, watching universal confusion, hypocrisy and thirst for profit.

Antithesis of this thought: "Russia is a country of unheard of services and terrible humility, a country, deprived of personal rights consciousness and not protecting the dignity of personality, a country of inert conservatism, the enslavement of religious life by the state, a country of strong life and heavy flesh." Berdyaev in the antithesis proclaims that the country is almost impossible to move from the place that it is inert and pumped up with her life, but after all of several years his antithesis was destroyed to the ground.

Considering the confrontation in the world war of Germany and Russia, Berdyaev characterizes him as opposition to races, cultures, spirituality, polarly opposing each other. He believes that "World War, in the bloody cycle of which all parts of the world are involved in the bloody cycle, should give birth to a solid consciousness of all-world unity in bloody flour. Culture will cease to be so exclusively European and will become global, universal. And Russia, which occupies an intermediary between East and the West, which is the East-West, is designed to play a great role in bringing humanity to unity. World War Vitally brings us to the problem of the Russian Messianism. " It seems to me that any war cannot be a unifying factor of mankind, since the opposing parties after the end of the war, even after many years, at the subconscious level, continue to experience the hatred for those victims and destruction that they were applied. Allies, combined by external threat and common goals (enemy), after the end of the fighting, begin to act independently, trying to get the maximum number of dividends from victory for themselves. All these reasons in my opinion, lead to the separation of peoples, nations, and not to their consolidation, as Berdyaev believes.

The problem of the Russian messianism for the author is a key topic, he writes: "The Christian Messianic Consciousness can only be conscious that in the upcoming world era, Russia is designed to tell his word to the world, as the world of Latin and the world of Germany said. Slavic Race, at the head of which is Russia, should reveal its spiritual potency, reveal his prophesive spirit. Slavic Race is replaced by other races, who has already played its role already inclined to decline; This is a raus of the future. All the great peoples pass through the Messianic consciousness. This coincides with the periods of a special spiritual lift, when the fate of history, this people calls for anything great and new for the world. " It would be strange that Russia, with her unlike the rest of the countries, did not give up something great and terrible to the world. The change in the rebellion of a political, economic and spiritual structure in a separate country, the creation of a coalition from dependent states, entailed such changes in the world, which was almost led to a nuclear war.

"The soul of Russia is not a bourgeois soul, - a soul that does not fall before the Golden Taurus, and already for one thing you can love her infinitely. Russia is the road and loved in their monstrous contradictions themselves, in the mysterious of its antinomicity, in their mysterious spontaneity. "

As a result of studying this chapter, the student must:

• know, What is the national-psychological features of Russian and representatives of other Slavic peoples;
• be able to correctly interpret the specifics of the psychology of various nations of Russia;
• own The initial skills of maintaining conflictial relations between representatives of various ethnic communities of our country.

The country's richness is among its inhabitants and in their work.

Volter.

By virtue of the identity of the historical, economic and socio-political development, the specifics of religious, cultural, linguistic, migration and other influences, representatives of nations and centers of Russia have a significant economic, cultural, national and psychological resemblance.

They can be combined (based on certain criteria - unity of origin, territory of residence, community of language, culture and mental warehouse) in several ethnic groups:

• Representatives of Slavic nationalities: Russians, Ukrainians, Belarusians;
• Representatives of the Turkic and Altai groups of peoples: Tatars, Chuvashi, Bashkirs, Tuvints, Khakasi, Altai, Nogai;
• Representatives of the Finno-Ugric Group of Persons: Mordva, Udmurts, Mariers, Komi and Komi-Permyaki, Karelia, Finns, Khanty, Mansi, Weps, Saama;
• Representatives of the Mongolian group of peoples: Buryats, Kalmyki;
• Representatives of the Tunguso-Manchur Group of Peoples: Yakuts, Nenets, Koryaki, Itelmen, Nanice, Chukchi, Evenks, Evny, Eskimos, Ulch, Udagei, Orochi;
• Representatives of the peoples of the North Caucasus: Adygei, Abazines, Karachay, Circassians, Balcarians, Kabardians, Chechens, Ingush, Ossetians, Lezgins, Avarians, Dargints, Kumyki, Laktsi, Tabasarans, Rutilets, etc.

Russians as representatives of the Slavic ethnic

Russian, Ukrainians and Belarusians are peoples, very close to the genotype, language, culture, traditions and habits of behavior, generality of historical development. The vast majority of Russians, Ukrainians and Belarusians live within their historically established ethnic territories. But also in other states, various regions of our country, they are resets quite widely and often constitute a significant part of their population.

The study of a variety of sources reflecting the life, culture and life of representatives of Slavic nationalities, the generalization of the results of special socio-psychological and sociological studies indicate that in general, most of them are currently inherent in:

• - high degree of understanding of reality, although somewhat delayed in time from a specific situation;
• - sufficiently high general education and preparedness for life and work;
• - equilibrium in decisions, deeds and work, reactions on the complexity and difficulties of life;
• - sociability, friendliness without intrusiveness, constant readiness to support other people;
• - a fairly smooth and friendly attitude to representatives of other nationalities;
• - the absence under normal conditions of everyday life aspiration for the formation of isolated from other microgroups on a national basis;
• - Resistance, dedication, readiness for self-sacrifice in extreme conditions of life and activities requiring the limit voltage of spiritual and physical forces.

Unfortunately, now that Ukraine and Belarus alleged and are not part of a single state with Russian states, they have to consider the psychology of their peoples separately. This is a certain proportion of injustice, since representatives of these three nationalities are perhaps more common in behavior, traditions and customs than other people. At the same time, this fact once again confirms the presence of the concept of "we" and "they" in their consciousness, which still reflect the objective reality of human existence, without which it is not yet.

As noted in the previous chapter, the Russian people from the first days of their history had been forced to defend their land in brutal battles with enemies, defend their independence, while showing samples of military valor, selfless devotion and love to their homeland. Even hostile to the Slavs of Inrogen, such as the Gothic historian Jordan or Byzantic Mauritius, recognized that the "people are taped to madness, brave and silen."

In later times, foreign writers and travelers celebrated the courage and the heroic spirit of the Russian people, his endurance and contempt for death in their travel notes. "Russian warriors are easier to kill," they said, "they rather to force to captivity. During the defense of the cities, the Russian warriors beat the breaks of the walls and fought even when the clothes were buried on them."

The contemporary of the brave and militant Kiev prince Svyatoslav Byzantine historian Lion Deacon wrote: "Rosses who acquired the glory of the winners in neighboring peoples, considering it a terrible disaster to lose her and be defeated, fought desperately." According to him, Svyatoslav, surrounded by a friend of the fortress, Dorostol numerically superior to the enemy, told his warriors, when some of them were offered to retreat: "We have no custom, flight to escape to the Fatherland: or live winners, or making famous exploits, die with glory. "

These words became like a covenant for all Russian people for more than a thousand-year history of the Russian state.

Such experts of the psychology of the Russian man, like N. A. Berdyaev, N. O. Lossky, L. N. Tolstoy, A. N. Tolstoy, V. S. Soloviev, K. M. Simonov and other Russian thinkers and writers emphasized, That the distinguishing features of the Russian national nature are high civil solidarity, willingness to help, benevolence, courage, courage, unpretentiousness and diligence.

F. Engels In his fundamental scientific work "Army of Europe", comparing Russians with representatives of Western European countries, wrote: "They never amenable to panic. In addition, Russian is well folded, strongly healthy, beautiful walker, it may eat and drink almost everything And more obedient ... than anyone else in the world. " The high moral political qualities of Soviet military personnel recognized our former opponents. Hitler's G. Bluminitrite wrote after the end of World War II, that "the Russian soldier is a worthy opponent; he racks, a brave, hardy, Grezden in defense, rapidly in the offensive."

Estimation of the centuries Russian people were famous for their hospitality and hospitality. In any house and family, the Russians were welcoming and accepting acquaintances and unfamiliar people, they give overnight, treat everyone than only can. These features of the Russians were and remain almost unchanged.

Representatives of Russian nationality are always experiencing craving for life and the desire to move forward, quite easily adapt to the surrounding lifestyle, quickly get used to new conditions for them, do not show special addiction to national nutrition, clothing. They successfully master knowledge, seek to comprehend new, seek records, despite difficulties, quickly get used to the requirements of the requirements of others. But "Russian labor has its own characteristics: our brother loves to be respected, praised, and sometimes, maybe they asked. And then he will turn the mountains!" - writes a large connoisseur of life in the Russian outback, the famous writer V. Rasputin.

The formation of friendly relations among Russians is based primarily on the community of life interests, joint experiences and work. The main criterion at the same time they consider the individual qualities of comrades for joint activities, and not the nationality of the latter. Moreover, their experience in communicating and relationships with the persons of other nationalities is quite large (polyethnic) and is largely improved in the process of staying in one or another multinational team.

The peculiarities of the Russian national character were noticed by many both domestic and foreign writers and scientists, believing that they were not expressed in belonging to the Russian nation, but in the "special state of the soul", combining diverse qualities. "Russians ... are good, good, desperate, crazy, practical, careless, trustless, suspicious, short-sized, insightful, damn energetic people ..."

Orthodoxy has no effect on the formation and functioning of the psychology of the Russian people. It is impossible to understand the Russian man, his worldview, spiritual aspirations and an image of action, not realizing the rightness of the essence of his religious priorities, their difference from other religions and other denominations of Christianity.

Orthodoxy has always brought up humility, obedience, submission, the desire to get rid of negative habits in behavior. In Orthodoxy, the Lord appears to compass, loving and murgeting, and the NA punishing and the Terrible rulers and the judge. The path of salvation for the Orthodox person consists primarily in love for God and near, and not in obedience to the church hierarchy, as is characteristic of Catholicism, and not in horror in front of a terrible court, as in Protestantia. Salvation for the Orthodox person is not reduced only to the self-improvement and transformation of the surrounding world, both in Buddhism and Taoism, or only to succeed, as in Protestantism, where a person is brought up with excessively calculated, chlorinatedly purposeful. Orthodoxy always empowered people by Messianic vocation: the ministry of Christ, humble and martying death. It condemns wealth, approves the equality of all people, no matter what position in society they occupy what benefits have.

That is why in the psychology of the Russian people they fondly entered and constantly manifest such psychological qualities as religiousness, love and compassion, humility and self-restraint, sacrifice and responsibility, solidarity and mutual proceeds, persistence in suffering, etc.

At the same time, it is necessary to remember that working with representatives of Russian nationality requires a certain control, large demands, the prevention of sometimes encountered racking, irresponsibility and negligence. V.I. Lenin emphasized, for example, that the Russian people have many good qualities, but there are both unorganizations and not always corresponding to the surrounding circumstances surface attitude towards work. In a conversation with A. M. Gorky at one time, he noted: "We, Russians, most advantage of talented, but lazy mind." The Russians have and operate in front of the authorities, the inability to stand up for their rights, an inescapable faith in the fact that the authorities, the "bosses" will take care of everything and everyone will give, it is necessary to just ask. This is the result of a peculiar socio-political and economic development of Russia.

In general, the Russians are usually well prepared for independent life, but in some cases it is overly romanticizing its individuals, too absoluting their meaning. This feature often gives rise to their desire for excessive and inorganized activity, and sometimes leads to a certain disappointment.

In addition, representatives of Russian nationality can sometimes be inclined to independence, too often amenable to negative influences, in some cases unnecessary easily and quickly adopt foreign flavors, there are too trustful. The results of modern surveys of the WTCIOM testify that over the past 10-15 years, people have strengthened qualities to help achieving personal success by any means - cynicism and ability to go across: began to weaken the manifestation of such features as sincerity, honesty, patriotism, mutual trust, goodwill, Independence, selflessness, loyalty to comrades. Than younger respondents, the more important for them success, no matter what. The older the surveyed, the greater the eternal values \u200b\u200bof morality.

At the same time, Russians often behave outwardly closed and even sullenly, trying to keep at a certain distance. True, at the same time, if you experience to someone sincere sympathy and confirm it, it is not so much with words as any actions and matters, then you will certainly pay reciprocity.

Geoclimatic factors.
Loading factor in development.
Factor limited private property.
Factor of serfdom.
Factor of Tatar-Mongolian yoke and "hostile environment".
The components of the "Russian Soul".
"Fortunately in Russian."

"I don't understand Russia with ..." - this phrase has long been an axiomatic postulate of the absurdity and the irrationality of the fact that the world is called "Mysterious Russian soul". "He is Russian, and this explains a lot," they persistently repeat from our filing in the West, absolutely not wanting to delve into the essence of what exactly explains and where the reasons for such an explanation are. They explain the same, ultimately, only one thing: the underdevelopment of individual rational consciousness and, accordingly, the domination of the consciousness of mass and irrational. Russia was and continues to remain a country of mass psychology, and all attempts to "modernize" through the rationalization and individualization of the consciousness of its population with enviable regularity suffered. The famous Aphorism of A. De Tokville that the equality usually choose between the freedom and equality of the peoples is to fully apply to the "mysterious Russian soul". Freedom is always individual freedom, freedom of making individual decisions and responsibility for them. Equality always de illness, equalizes people, damping their individual freedom. Choosing it, people refuse individual consciousness in favor of consciousness of mass or group. The question is why they do it. As a rule, the answer is simple, albeit unpleasant: because in a different way they simply can not and do not know how. The analysis shows that at first this choice is forced, and then inertia. The choice was predetermined by the entire combination of geographical, climatic, historical, social and other conditions for the formation of the psychology of the people. He was then only supported by the socio-political living conditions and the organization of social and state life.

Geoclimatic factors

Real, physical conditions always prevented the survival of a separate individual on endless Russian expanses. The sharp continental climate (from + 30 ° in summer to - 30 ° and below in winter), a short light day most of the year, the absence of any developed transport links and the general difficulties with movement did not give opportunities for effective individual business. Moderate, in all successive Western Europe never knew such exhausting summer droughts and such terrible winter blizzards. Survive under such conditions, even in already relatively developed places, it was possible only in the group, but to master new territories - only the considerable masses of people.
Naturally, this could not not affect psychology, as well as throughout the history of the people inhabited by the territory of peoples. "There is no doubt that a person is per minute and alternately adapts to the surrounding nature, to its forces and ways of action, they adapt them to themselves, to their needs, from which it cannot or does not want to refuse, and on this bilateral struggle with themselves And with nature, with nature, develops its intelligence and its character, energy, concepts, feelings, and aspirations, and part of their relations with other people "(Klyuchevsky, 1987). Moreover, the stronger nature excites man, the wider it reveals his inner forces and encourages activities.
There are two geographic features that distinguish Europe from other parts of light and from Asia especially: "This is, firstly, a variety of surface forms and, secondly, an extremely winding outline of the sea shores" (Klyuchevsky, 1987). It is clear what a strong and versatile effect on the life of the country and its inhabitants are both of these features. They contribute to the development of human life, and create particularly favorable conditions for its most diverse forms. It is not by chance that the Typical Country of Europe in both of these relations is the southern part of the Balkan Peninsula, ancient Ellad, in which one of the most ancient of the civilizations known to us appeared.
For a long time known one important operating criterion. In Europe, the 30 square miles of the mainland accounts for 1 mile of the sea coast. In Asia, one mile of the seashore falls on 100 square miles of the mainland. Russia occupies a fairly intermediate position in this sense. If we take only European Russia - namely, its conditions were the basis for the formation of the specific mental warehouse, which was called the "Russian Soul", is obvious that the sea forms only a small part of its borders, and the length of the coastline is insignificant compared with the mainland space. One mile of the Russian Sea Shore accounts for 41 square mile of continent. Moreover, a significant part of this sea shore lies in the north, that is, in climatically hard for survival conditions, and was mastered much later than the rest, mainland. If we take the main, initial period of the formation of a mental warehouse of the people who have mastered these lands of the people, then the share of the mainland falling on one mile of the shore increases significantly, reaching 50-70 square miles of the mainland in different periods of the colonization of this zone. So it becomes obvious that the "Russian Soul" is a soul of a deeply mainland person, which relates her more with Asian than with a European psyche.

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If Europe is distinguished by the widest variety of natural forms surrounding a person, the main feature of Russian spaces is exactly the opposite. "The monotony is a distinctive feature of its surface; One form dominates almost all of its length: this form is a plain, the wave-like space with space about 90 thousand square miles ... very low-raised above sea level "(Klyuchevsky, 1987). V. O. Klyuchevsky highlighted the three main geoclimatic features of Russia, in our opinion, which had a strong influence on the formation of a mental warehouse of its people. First, dividing the territory on soil and botanical strips with a different soil composition and unequal vegetation. Secondly, the complexity of its water (river) network with a versatile direction of rivers and the mutual proximity of river basins. Third, the common or main botanical and hydrographic assembly at the Central Alaunsk Moscow direction. In the aggregate, the effect of these three factors led to the crowding, increased population density at relatively small territories. "The mutual proximity of the main river basins of the plain, with the assistance of a monotonous form of the surface, did not allow the parts of the population located on them to be separated from each other, to close the insulated hydrographic cells, supported communication between them, prepared national unity and contributed to the state association of the country" (Klyuchevsky, 1987).
At first, it was precisely this that determined the natural homogeneity and the massive-visibility of the consciousness of different parts of the population. Then other factors were added - external dangers, especially from the steppe. So, in particular, the historian notes, "when the allocation of a military personnel of people from the folk mass intensified, in the same region, the working rural population was stirred with an armed class, which served as a steppe defender of the Earth." Thus, the geographical conditions themselves and their social consequences contributed to homogenization of social roles, slowed down the course of natural division of labor and the specialization of human activity. Another point is the movement of Slavic (and mainly rural) masses to the north, it was associated with the absorption of the natives-Finns. Such an assimilation also formed, although already a few more basis, "here is a dense mass, homogeneous and deliberate, with a complex economic life and complicating the social composition - the mass that served as a grain of the Great Russian tribe" (Klyuchevsky, 1987).
"Studying the influence of the country's nature per person, we sometimes try to seek themselves how she had to tune the ancient population, and at the same time often compare our country for its populic psychological action with Western Europe ... Now the traveler from Eastern European Plain, for the first time Driving along Western Europe, is amazed by a variety of species, the sharpness of the outlines, which he is not accustomed to home. From Lombardy, so reminiscent of his homeland with his relief, he gets to Switzerland after a few hours, where another surface is completely unusual. Everything he sees around himself in the West, persistently imposes on him the impression of the boundary, the limit, accurate certainty, strict obsolence and every minute, the ubiquitous presence of a person with the impressive signs of his stubborn and long-term labor "(Klyuchevsky, 1987). Compare this with the monotony of the native Tula or Orlovsky or almost any other type of early spring: "He sees smooth deserted fields that seem to be hung on the horizon,

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Like sea, with rare armor and black road around the outskirts - and this picture escorts him from the north to south from the province in the province, exactly the same place moves with him hundreds of versts. Everything is distinguished by the softness, elusiveness of the outlines, the insensitivity of transitions, modesty, even the timid of tones and paints, everything leaves an indefinite, calm-obscure impression. Housing is not visible on extensive spaces, no sound is heard around - and the observer masters a terrible feeling of calm peace, wildlife and deserted, loneliness, which has a clear thoughtless thought without clear, distinct thought "(Klyuchevsky, 1987). Speaking by modern psychological language, there are emotional states, the experience of which replaces rational thinking.
The historian invites us, however, not too carried away by the subjective experiences of their own spiritual moods arising at the sight of nature, but to refer to material evidence - to comparing human dwellings. "Another thing is the view of human dwellings: here is less subjective and more historically catchy than in impressions perceived from outside nature. The dwellings are built not only by means, but also in the tastes of builders, according to their dominant mood. But the forms, once established under the conditions of time, are usually worried about the cosiness, inherent in flavors, not less than the other arrangements of the human soul. The peasant villages along the Volga and in many other places of European Russia have been accustomed to their primitiveness, the lack of simple life of everyday amenities are produced, especially on travelers from the West, the impression of temporary, random parking of nomads, not now, going to throw their barely exhaled places to move on new ones. This affected the continuous reimbalaxy of previous times and chronic fires - the circumstances, which from generation to generation brought up a dismissive indifference to home improvement, to the amenities in the everyday situation "(Klyuchevsky, 1987). Fires are also a consequence of a cold climate that has emerged almost continuously use open fire.

Development factor in development

The formation of the people who subsequently endowed the "Russian soul" was accounted for a significant lag in the development of Western European peoples. The reasons for this are quite understandable. At the time when overwhelmed by Roman campaigns, European peoples actively continued to master their lands, Eastern Slavs, leaving the Danube Valley, were also left to Europe, descending from the Carpathian mountains to the Dniester valleys, Dnipro and only then moving towards Oka and Volga. When the development continued in Europe, colonization began here.
"The history of Russia is the history of the country that is colonized. The field of colonization in it expanded together with its state territory. That falling, then rising, this age-old movement continues to this day "(Klyuchevsky, 1987). And the colonization went in very difficult conditions for constant struggle with

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Shni opponents. Being as if the "left flank" of Europe, nominated to Asia, the Slavs largely ensured the safety of European peoples. Taking many of the blows of Asian nomads, from Polovtsy to the Golden Horde on themselves, they won time to develop European peoples. So, in particular, "almost two-year struggles of Russia with Polovtsy has its meaning in European history. While the Western Europe with crusades made an offensive struggle against the Asian East, when the same movement against Mavrov began on the Pyrenees Peninsula, Russia covered the left flank of the European offensive in his steppe struggle. But this historical merit of Rus cost her very expensive: the struggle shifted it from the Dnieper-based sites and coolly changed the direction of her longeous life "(Klyuchevsky, 1987). The time and pace of development was again lost.
Comparish: Crusaders from Europe go to liberate the coffin of the Lord, and the Kiev Prince also only reflects, which religion he is taken for his people. We will not forget that Russia accepted Christianity only in a thousand years after the Nativity of Christ. Although, of course, Western researchers have always been somewhat exaggerated "wildness of Slavs."
Being not only an objective researcher, but also a great patriot, V. O. Klyuchevsky wrote: "Our story is not as old, as they think alone, began much later than the beginning of the Christian era; But she did not so late, as others think: about half of the IX century. She did not start, but already had some past, just not a centuries-old, who considered two centuries with himself "(Klyuchevsky, 1987). In other words, it is not necessary to dramatize: we though behind, but it seems not "forever", not for a whole thousand years, but less than 700 years.
This means that our people initially historically was intended for the "catching-up development" model. However, until the beginning of the XVIII century, to Petrovsky, and then Ekaterininsky reforms, it was the development in any way "catching up", but still "delaying", and lagging the farther, the more. Only with a colossal jerk that demanded the voltage of all forces during the XVIII century. Russia managed to significantly reduce this lag. However, only by the end of this century, it finally appears with its armed in Europe, and at first only in the Balkans and partly in Germany, forcing finally at least a little seriously reckon with him. And only at the beginning of the next, XIX century, in connection with Napoleonic wars, the Russian Cossacks enrich the French culture of the word "bistro", finally seen contribution to European culture. Recall that before Russia, for the rarest local exceptions, had to lead exclusively defensive wars on its territory and to grow only by Asian territories. By the way, it was not so much profitable as consumable conquests: the development of Eastern lands required significant resources. But these "bars" in Europe XVIII century. They demanded the voltages of the forces that could easily go to internal development.
Accordingly, the consequences of the lag as historical and psychological are completely understood and accumulated by centuries. From historical enough to bring one well-known fact. In 1861, serfdom was canceled in Russia. And in the same 1861, the subway was opened in London.

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Let's not unnecessarily delve into history. Actually, other comparisons, apparently, is not required - contrast is so obvious and striking, and the lag is so great that the centuries accumulated. For a peculiar "foror" in the development that Eastern Slavs had to give Western European peoples, the total slowdown in the pace of Russian life was constantly added compared to European. Recall the famous statement: Nowhere time does not stretch so slowly as in prison; In Russia, it stretches even slower. It is clear that this feeling was associated with many reasons, including with the factors already considered: with distances, climate, etc. We further focus on some of the principal socio-economic factors. In the meantime, apparently, it is clear that such a lag gave rise to a serious gap in the psychology of our and Western European peoples, in the development of their consciousness and behavior.
In the psychological plan, the main consequence of this gap was the lag in the development of individual consciousness. The group, social and the more massive consciousness, on the contrary, due to the living conditions and activities developed much faster than in Western Europe. Perhaps that is why Russia succeeded faster than European countries, to overcome the period of feudal (or quasicheodal, since there were no feudalism in Russia) fragmentation. Surely it was exactly the basis of Russian victories. ingreat Wars, such as Patriotic War 1812. or the Great Patriotic War 1941-45. The mass psychological community "We-Russian" in armed conflicts turned out to be clearly stronger than similar generals "the French" or "We-Germans". This, of course, caused a completely different, "consumable" type of warfare (the number of victims among the Russian troops has always prevailed over the quality of the preparation of armed people), but this was already a consequence. Originally, of course, it was causally connected both with all the mental warehouse already designated above and with the well-defined socio-economic conditions of the Russian, and before that of the Great Big. The most important among these conditions was the lack of a socio-economic individual, a separate person as an eligible subject of socio-economic life.

Private Property Factor

If you look at the story enough in-depth, it becomes obvious that a separate person in Russia has never had the normal right of private property to the main means of production - to Earth. Over the only exception of the supreme rulers. Recall: even at the beginning of the XX century. Tsar Nicholas II and his spouse in the column of the census denoting the main occupation, they wrote, respectively, the "host" and "mistress" of the land of Russian. And these were not just ritual titles - it was the reflection of the entire real socio-economic history of the country.
Apparently, before the start of the formation of the Great Kazy, that is, in Kievan Rus, the property problem did not have much importance. This was facilitated by the very nature of the colonial life of the eastern Slavs and their Varangi prince

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Zey, full of continuous migrations, hiking, wars and relocation. According to V. O. Klyuchevsky, at the initial stage, the right of ownership, management and property was something uniform, with the dominance of ownership and without allocating the right of ownership as such. The ownership of Earth did not matter - it was more important to feed from it and the right to this feed. All owned the prince (later - the Grand Duke). However, he distributed part of the lands in the feed (on the proximity) to his relatives. At the prince of the sons, they ruled the areas as his positors (governors) and paid as landange, tribute to the Great Prince-Father. There was a family law between the father and children, but when the father died, there was no apparently between the brothers, that is, that, that is, the rights of ownership were regulated by force, purchase and other sufficient situational circumstances. After the death of Yaroslav for some time, uninquisition disappears at all - the period of sections and crushing of land begins. Then the right of seniority appears. "Princes-Raoche are not constant, stationary owners of the areas that came to the section: With each change in cash, the princely family is moving, the younger Razi, who followed the dead, moved from the parish in an audacity, from the younger table to the eldest" (Klyuchevsky, 1987). Due to the appearance of the order of ownership, the idea of \u200b\u200bthe inseparalization of the princely ownership of Russian Earth remains. The princes did not cease to express the idea that all their aggregate, the whole rod should own the heritage of fathers and grandfathers - alternately. Really, naturally, it turned around with internal rhodic struggle. However, we note: it was excluded all the other persons of a nonexious kind. By definition, they could not have the right to property.
After a certain time, a certain order was established inside the princely genus. The supreme power became collective, belonging to the entire princely family. Separate princes temporarily owned those or other parts of the Earth, that is, the ownership of the ownership belonging to the whole genus was distinguished, and the order of ownership of a well-known queue. Then, in the XIII-XIV centuries, as the new lands and the occurrence of the greeting, such a regular procedure changed to the specific one. However, regarding the property right, this did not change.
Although, of course, the princely willkend began to represent the hereditary defendant of the prince, the entire Russian land was still considered the "secondary and dinner" of the entire princely kind. The well-known area was recognized as the princely lines affirmed in it. "Under the influence of the colonization of the country, the first prince was accustomed to see in his possession not a ready-made society, quite arranged, and the desert, which he settled and arranged to society, the concept of Prince as a personal owner was a legal consequence of the values \u200b\u200bof the prince as a sentence and organizer of his lot. (Klyuchevsky, 1987).
But acted the same, former mechanism, although in a reduced format. Becoming it seems to be independent of their, local great princes, the specific princes were under the inrage supreme power of the Golden Horde. Here, land tenure has become completely conditional in general recognition1, because the princes only enjoyed the rights of Hana as the Supreme Gluor. The specific prince, as previously the Great, could handle the parts of his land "in feeding" to relatives and boyars, but it was
1 See: Gradovsky A. D.The history of local government in Russia. T. 1. SPb, 1868. P. 32 and below.

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Exceptionally temporary use. In fact, it was transmitted (delegated) the right to management: "The coupling districts never became their land ownership, and the holding rights, complained to privileged markers, have never been submitted to them inheritance." (Klyuchevsky, 1987).
According to the authoritative historian-lawyer K. A. Nolovina (1857), land tenure in Russia was almost always conditional, although this conventional caused it later, in the XV-XVI centuries, when a local land tenure appears. Then it was already quite a "servant", the Earth was given to the personal possession of the serve as a remuneration for the service and as a means for service.
By this time, the time of deliverance from the power of the Golden Horde, when the Grand Duke Ivan III ceased to be her Danistan, everything became simple: one king appeared, "the Sovereign of Russia", he is the only owner of all its lands. The remaining princes became His girlfriends, that is, in fact, all the same landworkers. For some time, the princes and boyars inertially retained their rights "by origin", but Peter I reforms finally displaced them with a servant nobility. And then the king retained the right of ownership, distributing into the management and for the feeding of the Earth and settlements, the village with the peasants, but retaining the supreme law with the case of selecting these rights and take the land "in the treasury".
And although in some places the individual hereditary victobs remained, and in a later period, the local right began to climb off the progress and gradually turned the estate into cross-country land tenure, it was a qualitatively different situation. Fine right was limited in every way, and private land ownership began to evolve perfectly artificially, the state, under the auspices of the sovereign - the Supreme Owner. In fact, it was not the right to own the ownership of the ancestors in severe struggle with the enemies and the elements that made it independent, it was a banal cottage. Accordingly, the owner became other, and his psychology.
Thus, V. Klyuchevsky was convinced that there was no feudalism in Russia in the Western European sense of the word: "Baronii did not originate from the boyar victuchin. This means that if in Western Europe, absolutism was established for a long time, due to overcoming the feudal liberty, which created the psychological tradition of freedom, and collapsed quite quickly under the pressure of the new freedom-loving class of the bourgeoisie, then everything was different in Russia. The spirit of absolutism is essentially almost continuously traced from the first Kiev great princes. And even the period of specific fragmentation of Velikorsia is not a shake. Since the microworld of absolutism was maintained in the lot, it was only a natural consequence of the new stage of colonization and only prepared the further centralization of the Velikorsia. This happened due to the fact that the right of supreme possession, ownership of land in the highest sense of the word, always continued to remain if not quite in some hands, then, at least in the hands of one, of one or another, grand permaneous kind, and then reigning dynasty.
"In the West, a free person, ensuring his freedom, fencing himself as a castle wall, a chain of permanent, hereditary relations, became the focus of the lower local public forces, created a close world around him, they led and supporting it" (Klyuchevsky, 1987). In Russia, everything was different. Even the similarity of the amount of at least relatively free

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and independent people who determined the spirit of the development of Western European countries and had the opportunity to "create close peace around them" on their land. In addition to the supreme rulers and his family, no one seriously had such an opportunity. Of course, partial property on Earth existed, but it was the property of the "second grade", based on the ministry of the boyar or, later, the nobleman of the Supreme Sovereign. They owned the land given them, but at certain frames. The sovereign gave the sovereign and take away.
So there was a special totalitarianism in the socio-economic sphere - primarily in the field of land ownership. The historian is obvious that "the economic well-being and successes of the hostel Kiev Rus were bought by the price of the lack of lower classes; The attorney life of public vertices kept on the legal accuracy of the masses of the simple people "(Klyuchevsky, 1987). However, over time, in Velikovsky, it became even worse. Already at Ivan III, and even more than in Vasil, the supreme power surrounded himself by those halo, who extremely sharply separated the Moscow sovereign from the rest of society. The Ambassador of the German Emperor Herberstein notes that this great prince did it, he began his father, and the authorities over his subjects exceeding almost all the monarchs in the world. He adds what they say in Moscow about the Grand Duke: the will of the sovereign - God's Will, the sovereign is the performer of the Wolley of God. When Muscovites ask about some unknown dubious matter, they are responding by challenge expressions: we do not know that God knows the great sovereign. According to Herberstein, they even major than their sovereign "Klerovik and Bedrooms" 1.
This is already the psychological totalitarian consequences of the concentration of power, the rights of ownership, which covered all spheres, from socio-economic to the spiritual. Moreover, it also concerned the elite, representatives of the dominant or close to him. For the lowest classes, the problem was not: after slavery, serfdom was dominant, fully determined the psychology of the masses of the Russian population.

Factor of serfdom

The historian claims that the "initial foundation of the class division of the Russian society, may be, even before the princes, served, apparently slavery" (Klyuchevsky, 1987). but fromthe adoption of Christianity in Russia, under the humanitarian influence of the church, the slavement in its pure form began to condemn and gradually disappear. Later, slaves became holopas, and before the free (handy) peasants turned into serfs. The history of serfdom in Russia is one of the most difficult issues. It is known when the serfdom was canceled - in 1861, as a result of the reform of Alexander P., it is known when "Yuriev Day" was canceled, which allowed the peasant to move from one landowner to another - in 1597, in the reign of Fedor, and Really Boris Godunova. However, so far and it is not clear when a personal fortress was introduced to the peasant and members of his family. According to
1 See: Solovyov S. M.History of Russia from ancient times. - T. 5. - M., 1881. - P. 367.

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V. O. Klyuchevsky, fortress dependence has developed as if by itself, and the serfdom is exactly the right of law actually absent. It was some unwritten, "Natural Law". "The judiciary of 1550 gave the peasant to be sold from arable land in the helmet, depriving the treasury of the applied payer; Decrees 1602 and 1606. Installed the eternity of the peasant, the hopelessness of the major peasant state. So the peasant, after the law of free with his obsolete right of exit, was actually surrounded from all sides, could not leave with a refusal, no failure, he could not change the owner by means of export, nor even change the title by refusing His freedom. In this situation, he could only surrender "(Klyuchevsky, 1987). Later, it was enough simple enough: the peasant, rushing with the landowner on his land with loan from him, refused himself in order to record forever from the right to cease their obligations. Making such a condition in order and informed her the importance of the personal fortress.
Thus, the fortress (obligation) was not legal, but the economic and, then, socio-psychological character. It was a personal attachment (actual, and not legal), and not a member. The peasant was strongly for the landowner, and not the land provided to him. In this regard, in fact, he turned into a holopa - in its particular variety, bonded holopa. So, in factual terms, the free peasants were equivalent to the holopas and thereby multiplied the heritage of slave owners. Although slavery in Russia was a multivariate, included full and partial varieties, the essence of it did not change. However, it was created not by the state, but only with the help of the state. The state belonged not to the foundation of serfdom, but only its borders.
From a socio-psychological point of view, it had big consequences than if the serfdom was introduced by the state itself, violently or legally. In the latter case, this would cause a significant resistance of the peasantry and would give him a specific direction of struggle. And so it was essentially a completely voluntary consolidation. And sometimes it was if not beneficial for the peasants, then at least it seemed to be smaller.
After all, for the start of peasant activities, for the inventory, housing construction, etc. required funds. Naturally, the peasants who started agriculture in new places were deprived of all this. The loan was required, the "sweat", which they took from the landowner. She had to pay it. In addition, for it it was necessary to pay interest or work out the barbecue - it took time. In addition, it was necessary to pay taxes. In the aggregate, all this made the peasant the eternal debtor - he did not have a physical opportunity. Solding to the Colds or moving to the fortress, he immediately got rid of all these problems. Psychologically, the debts disappeared (they became eternal and therefore unreal) and taxes (they paid them the landworker or, by virtue of a circular law, a community). In fact, his position did not change in any way: I really could really use it in the afternoon and only units were used - it was very difficult to pay with debts and arrears, and it was almost impossible to change the space in November, already in the snow, extremely difficult. Really, in a number of moments, this position was even facilitated. The main facilitation was

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psychological liberation from responsibility. A free person, a free peasant carried too many unbearable duties - for freedom, as you know, always have to pay. Slave, slave or serfs got rid of responsibility. And I did it, we emphasize, voluntarily - especially at first. It is not by chance that with the destruction of this voluntaryness, strengthening in the XVII century. Now it is no longer just a fortress state, but a system of depressing serfdom, has become growing quite widespread displeasure. For a number of reasons, "this is the era of folk turbines in our history. Not to mentioning there and Sym Flash, with Tsar Mikhail, it is enough to list the Mount Alekseev time to see this power of national discontent: in 1648 Mountains in Moscow, Ustyug, Kozlov, Solvy-Cygodisc, Tomsk and other cities; In 1649, preparations for new reserves of the Confirm in Moscow, on time alert; in 1650 Bunty in Pskov and Novgorod; In 1662, a new rebellion in Moscow due to copper money; Finally, in 1670-1671. A huge rebellion of razin on the Volga South-East, originated among the Don Cossacks, but received a purely social character "(Klyuchevsky, 1987).
The reason for the broad discontent was the fact that as a result, first actual, and then, at the beginning of the XVIII century, and the legal abolition of the coolant (the slaves were equated with the fastener) in the psychological sense, the opposite occurred. No chops due to the abolition of the coolant felt themselves equivalent to peasants, and the serf peasants legally felt equal to the holopam. As a result, these reforms and those and other actual slaves felt the new owner - the state whom was now supposed to pay grasi (they had collected them and then they paid the landowner for them). As a result, the performances began not just separate slaves against individual slave owners (on a local scale, it was always in Russia), but sufficiently mass peasant uprisings of the type of uprisings under the leadership of P. Bolotnikov and the whole peasant war under the leadership of E. Pugachev.
It is clear that the actual slave situation gave rise to massive slave psychology. Moreover, the most essential in it again was exactly the fact that it was mass. The lack of individual responsibility (according to the expression V. O. Klyuchevsky, its own "legal physiognomy"), individual property, finally, simply individual life prospects equalized huge number of people, giving them psychological features of herd. In this sense, mass submission and mass riot (the very, absolutely reflective psychology of the behavior of the crowd, "meaningless and merciless") were two sides of the same socio-psychological medal.
Such an education, let's call him a treasury, could be obedient or rebellious - but it did not cease to be a herd, coming after his owner or the leader of Bunta. In the psychological sense, the same E. Pugachev, giving himself to the deceased king, claimed the role of his father-Mr., i.e. the owner of his supporters. And quite sought it. Descriptions of peasant uprisers of that time frankly demonstrate what is called the effects of imitation, infection and suggestion, as well as all mental and behavioral reactions peculiar to the masses. The difference is only one. If in modern life, the psychology of the masses is a rather natural thing and their masses arise as temporary,

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Sotative, then the masses of slaves were fairly stable and stable. Mass mental reactions, fencing phenomena in a crowd, reduce criticality to their behavior, the feeling of their power only and it was in the mass that was not an exception for them, but the rule in everyday behavior, his psychological norm. Assessing the role of mass discontent, V. O. Klyuchevsky accurately distinguished: "If in the folk mass it moved the nerves, then at the top of society, it would be a thought ... And how the anger pushes to the movement on public tops, so here ... the consciousness of the people backwardness and helplessness "(Klyuchevsky, 1987). In our context, you can neglect the well-being of the "tops". But about "Nizakh" said exactly: no rational thought was, but "the movement of nerves" is quite distinct. As B.F.-F.-Krovnev wrote: "Thus, the story of restless bases forced to stir and the story of the tops. According to Hegel, ironically repeated and Marx, this "bad side" of society, i.e. the mass of uneducated ordinary people, is creating a movement, without which there would be no story in general "(Pisthennev, 1979).

Factor of Tatar-Mongolian yokeand "hostile environment"

According to some researchers (for example, the late L. N. Gumilev), Iga in his own sense of the word, as a constant mass physical oppression, was not at all - they burned, they say, only a few sat down and a small town of Kozelsk, and even for excessive The stubbornness of its inhabitants. So it is or not so, but psychologically it was a factor of constant dependence on external enemies. The humiliation factor and, at the same time, the factor of their forced reverence (speaking by the modern psychological language, the famous "Stockholm syndrome" of love hostages to terrorists). And he had his very curious remote psychological consequences.
The first consequence is elementary fear. Full natural fear of the invasions of external enemies made sharing together and gradually formed the psychology of group self-defense. The psychologically factor in the danger of the external attack strengthened the natural fears and the need for a group, mass opposition of the element, which was determined by geoclimatic reasons.
The second consequence is the necessary need to fight. Moreover, which is essential, combating usually much better armed and prepared by the enemy. Armament of foreign oppressants of Russia, that the Tatars, that the Germans, Livons, Teutons, that other opponents, there has always been better than weapons of Velikorsov. Accordingly, to defeat them, a certain numerical superiority was required. Analysis shows that Velikostorsa has long been accustomed to fighting not by the ability, but by the number. Most victories obsessed with them are associated with numerical superiority. Gurt's actions, a mass of passenger-plated warriors led to the defeat of the heavy knights during the battle of the Lake Church. A large army of the army managed to bring Dmitry Don on Kulikovo field. Yes, and later - the Feldmarshalm of Empress Elizabeth managed to keep in the era

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Rope (including Berlin, etc.) three hundredth (!) Troops. With approximately the equal number, it was not possible to even clearly fix the victory in Borodin. Losing in the Equipment to the Germans in the war of 1941-45. (By the beginning of the war, the army could not resist the German automatons with the help of three-line rifles of the beginning of the century), the victory was achieved only by the price of multi-million losses of "cannon meat".
The third, most important socio-psychological consequence associated with the first two, is the formation of a special sense of community "We", - people forced to confront external opponents "they". The rigid separation on "We" and "They", naturally, psychologically ragged the mass. It was reflected in mythology, totems and ancient Slavic beliefs. Later, it was expressed in the high need of national self-identification, for which, objectively speaking, there was no sufficient prerequisites (the concept of "Russians" is difficult to consider adequate ethnonym or at least self-espowing of this part of the Slavs - according to the so-called "Norman" theory, it is of Varangian origin, by other version - Greek). Historians believe that the presence of such "internal needs" significantly facilitated the state-political consolidation of the Great to the reign of Ivan III. In our opinion, however, it had not ethnic, but sociocultural and socio-psychological prerequisites - the need for conceptual extraction from enemies was associated, including with their continuous invasions. Although this isolation passed in two ways: through self-identification, on the one hand, and through the generalization of all Inozems as the "Germans" (two meanings of this word: "Not we" and, accordingly, "dumb", that is, not speaking in our opinion ). The need for consolidation was not so much "internal" (national-ethnic), but exactly the appearance associated with the need for defense from external invasions.
The analysis shows that almost the entire history of Eastern Slavs is the history of continuous defensive wars with external invaders. Only with Ivan IV of Grozny, it is replaced by a strip of wars of conquest. Moreover, all external invasions managed to repel not immediately - to get rid of them became possible only after a long time, as they accumulate necessary to confront the mass and depletion of the enemy. It is clear that at a certain stage of the three-hundredth domination of the Golden Horde, Velikorsosam became obvious: it is necessary to end with specific fragmentation and consolidate, to unite into a significant mass, capable of withstanding the invaders. Awareness of this and contributed to the elevation of the role of the Moscow principality, in which the specific princes began to go, and many of their boyars, even throwing their stubborn princes, but leading to their thousands of stomachs.
And so it was not only with the Tatar-Mongolian invasion, which required for consolidation at the beginning of consciousness, and then the states of three years. Ultimately, it was so with the Varangian invasion (finally from the consequences of Swedish-Varya colonization managed to get rid of only the King Peter after the defeat of the Swedes under Poltava). So it was with a long-term difficult clarification of Russian-Polish relations. It means that the external invasions were not just combat battle, but

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If there is no "yoke", then serious oppression, right up to enslavement.
However, there is no humus without good. Although enslavers did not give to develop individual consciousness, neither the elite, nor, especially lower layers, they strengthened the mass consciousness and all mass psychology. It was no time to think about Velikorosu - it was necessary to survive, fight, constantly "beat all the bells", collecting a mass of the same as he disadvantaged. Similar events, and they were no exceptions, but everyday life, strengthened the psychological unity of what was called the people. As you know, this concept means a commonality standing "above the family", i.e. the mass is higher than the genus, order. To a large extent, this external factor strengthened the slave psychology formed by his own coolant and the fortress condition of the Eastern Slavs. In the aggregate, all this strengthened slave mass psychology and predetermined the dominance of relevant, massive forms of behavior.
If you take a purely conscious components, then foreign enslavers were given a dual feeling: a worship of foreign and willingness to serve him. One of the first Slavic publicists and beetopists, Croat Y. Cryanzhan, studying Russia of the XVII century, emphasized the role of "two ulcers", which all Slavs suffer from: "Fauzhebesy", that is, a mad addiction to everything alien, and the consequence of this vice - " alien ", ingenic IHO, which is over the Slavs. "No people under the sun wrote - he wrote," the eveon centuries were not so isolated and was taken away from Inomers, as we, Slavs, from the Germans; We flooded us many foremen; They fool us, they are watering out, moreover - they are sitting on our ridges and go to us, like on cattle, pigs and dogs call us, they are considered as gods, and we are fools. That nor lurk by terrible taxes and tensions from tears, sweats, involuntary posts of the Russian people, all this devour ingenians, merchants Greek, merchants and colonels German, Crimean robbers "(Krizanich, 1859).
Perhaps the most amazing thing is that all age-old enslavement almost did not have one natural consequence - spontaneous mass folk perturbations against foreign invaders. The absolute majority of all known revolutions and speeches are associated with the names of the representatives of the elite: by Princes Alexander Nevsky, Dmitry Donskoy, Dmitry Pozharsky ... The only exception is Nizhny Novgorod Kuzma Minin, but he also proceeded from a privileged class. Only from the history of the Patriotic War of 1812 knows the name of the peasantry of Vasilisa Kozhini, who headed one of the spontaneous formed anti-armnce of partisan detachments. However, this exception only confirms the rule: the main consequence of external enslatives against the background of the existing internal device was only a further strengthening of the scored, slave mass psychology, devoid of any possibility for the manifestation of a natural individual initiative. In the eponym and folk legends, except that longing for her in the form of admiration for the mythical "miracle-hectares" of the type of Ilya Muromets and Dobryni Nikitich (Alyosha Popovich, due to the belonging to a privileged church class, is to exclude from this list).

Society "Russian Soul"

Historians have repeatedly noted the influence of the nature of Russia for certain features of the psychology of her people, detecting as individual terms of that whole, which later became referred to as the "Russian soul" or, speaking more stricter, the national features of the mental warehouse. "Velikovsya XIII - XV centuries. With its forests, tops and swamps at every step, a settler was represented by a settler thousands of small dangers, unforeseen difficulties and troubles, among which it was necessary to be faced with which it was necessary to fight. It took advantage of the Velikoros to Keep the following nature, watch bothaccording to his expression, walk, looking around and feeling the soil, not to go into the water, not searching for the broth, developed in it for a small difficulty and dangers, the habit of a patient struggle with adversities and deprivation. In Europe, there is no people less than the spoiled and attractive, accustomed less expensive from nature and fate and more hardy. Moreover, according to the very property of the edge, each corner of it, each terrain asked the settler with a difficult economic riddle: no matter where the settler was founded, he first had to study his place, all his conditions to disperse the land, the development of which could be the most profitable. From here this amazing observation, which opens in the folk Greater, signs "(Klyuchevsky, 1987). A comparative analysis shows, for example, that in depth, the number and quality of the equipment of almost every day of the calendar climatic and economic signs, other peoples are noticeably inferior to Russian.
It is clear that the above examples reflect as if historical and psychological phenomenology and do not claim to operate scientific psychological analysis. However, as we remember, such is almost all the psychology of the masses. This is a special reservoir of psychological phenomena, not within the competence of positivistic science with its strict requirements for strict verification. The very concept of "Russian Soul" already implies a different path of knowledge - after all, we are talking about generalized, that is, a sufficient mass soul. It is clear that this is a different psyche, and therefore it can only be explored from the standpoint of other psychology.
In principle, all of the above leads to an understanding of the presence of only two main routes within a similar, certainly not experimental, and phenomenological psychology. On the one hand, it is the path of historical and psychological etudes. On the other hand, it is the path of literary and philosophical surveys.
To illustrate the first journey, let us return to V. O. Klyuchevsky. Then, for the demonstration of the second approach, we turn to the work of that, with whose works in the whole world, the penetration of the "secrets of the Russian Soul" is associated - to the work of F. M. Dostoevsky.

Historical and psychological etudes

V. O. Klyuchevsky gave several examples of historical and psychological etudes. He generally claimed: "By meaning that the story is not a logical process, but the people's psychological process, and that in it the main subject of scientific study - the manifestation of the forces and properties of the human spirit developed by the hostel, go closer to the merits

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Items, if we reduce the historical phenomena to two moving states - mood and movement, from which one is constantly called to others or goes into another "(Klyuchevsky, 1968). It was often criticized for this approach, accusing in idealism and other "mortal sins", however, from a modern point of view, it does not contain anything crazy. Ultimately, it is "mood and movement", i.e. consciousness and activity, and there are the main origins of the story as it is the activities of the persecution of their goals and satisfying their needs of a person. Although, definitely, with this approach, some proliferation of subjectivism is inevitable, which puts it sometimes in a vulnerable position. Especially this vulnerability was manifested in the historical and psychological etudes of Klyuchevsky. In particular, M. V. Schechkina (1974) reproached him in the prengeancy of the image written by the brush of skeptics, in ignoring the heroic traits of the character of the Higherosse, who manifested themselves in the fight against foreign enemies and the feudal oppression. No less severe treated "primitive psychological etudes" and M. N. Tikhomirov (1958).
To a large extent, V. O. Klyuchevsky himself provoked this criticism by the fact that the peasant's daily economic life proceeded exclusively, connecting it with the influence of the natural environment. He did not describe the psychology of princes or warriors, Russian epic warriors or spiritual devices. Actually, this is what we consider the main advantage of his works. Klyuchevsky tried to give touches to the psychological portrait of the most massive expressant of the Russian Soul - the peasant himself, and not representatives of the elite. And this is natural: the analysis of such sources such as the lives of Rev. Abraham, shows clearly insufficient signs of significant social dismemberment in the population of that period. Moreover, all this population is a solid monotonous rural mass. And in any case, the population of the Greatness was in a much greater degree of rural and peasant in its composition than the population of South Rus. However, refer to the Etudes themselves.
Etude number 1. "The folk signs of Velikorosus are boosterly, as the nature of the Velikorsia, reflected in them. It is often laughing at the most cautious calculations of the Velikorsau; Self-tolerable climate and soil deceives the most modest expectations, and, accustomed to these deceptions, the calculating Majorosus loves his head, to choose the most that there is a hopeless and unaffected decision, opposing the whim of nature whims of his own courage. This inclination teases happiness, play good luck and there is Velikorosky maybe "(Klyuchevsky, 1987).
Compare the fact that around the world is called "Russian tape" or "Russian slides". Compare with the most introduced into the Russian folklore of the XX century A. Raykin, the word "Avoska". And you will agree that Klyuchevsky is right, at least in its conclusion: the inclination "tease happiness" and "play for luck" is definitely one of the very noticeable features of national psychology.
Etude № 2. "In one I am sure the Velikorsos - that it is necessary to go on a clear summer work day that nature releases him a little comfortable time for agricultural work and that the short Great Summer knows how to shorten the untimely unexpected bad weather. It makes the Great-Russian peasant to rush, work hard to do a lot in a short time and get out of the field in time,

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And then stay without the autumn and winter. Thus, the Velikorsos was shared to the excessive short-term voltage of his strength, got used to work soon, feverishly and spore, and then rest in the continuation of the forced autumn and winter idleness. No people in Europe are capable of such a labor tension for a short time, which can develop religiously; But nowhere else in Europe, it seems that we will not find such an unaccustomer to a smooth, moderate and measured, constant work, as in the same VelikosSyp "(Klyuchevsky, 1987).
Compare with the saying: "The Russian man is harmed for a long time, but quickly goes." Compare with often used in Russia the so-called "mobilization" models of "catching development". And you will agree that Klyuchevsky is again right: the ability to short-term voltage of all forces and the inability to work in a measured, rationally planned, economical, is certainly also one of the notable features of national psychology.
Etude number 3. "The inability to calculate in advance, to figure out the action plan in advance and directly to go to the planned goal noticeably reflected in the warehouse of the mind of Velikorost, on the manner of his thinking. Essences of irregularities and chance were committed to discussing it more to discuss the path passed than to look forward. In the fight against unexpected snowstorms and thaws, with unforeseen August frosts and the January slush, he became more pruded than prudent, learned more to notice the investigation than to set goals, brought up the ability to sum up about the art of creating estimates. This skill is what we call rear mind.The saying "Russian man's rear mind" is quite belonging to Velikorsu. But the rear mind is not the same as rear thought.His habit hesitate and lavish between the irregularities and the accidents of the life of Velikorsos often produces an impression of indiscriminations, insincerity. Velikorosos often thinks on the sun, and it seems to be a border. He always goes to a direct goal, although often and insufficiently deliberate, but he goes looking around, and therefore his gait seems evasive and fluctuating. After all forehead walls do not writeand only crows directly fly,they say Veligo Russian proverbs. Nature and destiny led Velikorsus so that they learned him to go on a straight road in the open way. Velikorsos is thinking and acts as he walks. It seems that you can come up with Krivee and winding the Great Russian Costloda? Exactly snake wasp. And try to go through straight: only feed and go out on the same winding path "(Klyuchevsky, 1987).
Compare the saying "left hand to scratch the right ear" and "Grandma's grandmother said." Compare not even the cavities, and the curves of the streets of Russian cities with absolutely geometrically designed streets of most cities of the European and the only one built on the European Lada of the Russian city, St. Petersburg. The classic example is the Roman Pompey, in which the whole city was viewed through the street, and the streets came out exclusively at right angles, with the only exception - the curve was specially built by the street on which there was a public house (so that the wife did not see where her husband turned out). And you again agree that Klyuchevsky is unconditionally right in its conclusion: a tendency to retrospective reflection, the ability to acutely criticized the analysis and self-analysis of the past (up to self-defense, self-analysis and "self-name") with simultaneous inability to

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The planning of the future, sometimes before the eligibility of its prediction and forecasting, also refers to one of the notable features of national psychology. This is a noticeable feature of the national way of thinking.

Literary and philosophical reflections

Historically, there was practically no philosophy in Russian culture, no psychology as developed independent scientific spheres. Under science, since Peter I, with his Kunstkamera, they were usually implied naturally or, later, more and technical sciences. The functions of humanitarian sciences initially took literature. Initially, these were historical chronicles that generalized everything from the fact before his psychological analysis and philosophical understanding. Then these functions assumed fiction. The first actually philosophical works (not counting Orthodox-theological) appear in Russia in the XIX century. The first psychological works are at the very end of its end (the work of N. K. Mikhailovsky in the framework of the "hero" and "crowd" theory), and they are largely borrowed, in many respects intelligent. However, A. S. Pushkin, L. N. Tolstoy and other writings were brilliantly studied by the psychology of the "Russian Soul" psychology. The work of F. M. Dostoevsky occupies a special place in this row. Actually, it was in him that the West discovered the notorious "Russian Soul" for himself and with him the very possibility of her understanding.
In one of the most profound and most essential, from a psychological point of view, the very name of which the name of which is always associated with Russia ("Notes from the Dead House"), the heroes seem to be the author first just a crowd, mass, and very simple - criminals. They are rubbed, ruthless, are submissive. Then, however, the visibility of simplicity collapses, the mass falls into the components. First, the visibility of humility collapses - the arrestants turn out to be submissive "to a certain extent." Then it collapses and the visibility of simplicity - it turns out that with all the external simplicity and primitiveness, people forming this mass are quite complex. It is clear that this mass destruction is needed by a writer for its description. But psychologically one does not cancel the other: initially, as the most important, the mass psychology of the people is emphasized. Further, this mass is decomposed into individual components.
In the abstract of an unwritten article "Socialism and Christianity", Dostoevsky gives its understanding of the history of mankind through the prism of the personality development. According to the analysis of one of the deep researchers of Dostoevsky's creativity, Yu. G. Kudryavtseva, this logic looks like this: "First, people lived the mass. Personality is not highlighted. Then she appears, opposes itself mass, is isolated. The community is lost. Everyone lives for himself. Often, in order to "have", seeing the meaning of life. It threatens to degenerate. Ideal saves from him. Ideal: live in order to live. To "be", the return of the person to society and the voluntary service to him. The generality of individuals who can voluntarily fall into the material and those already towering themselves spiritually. The history of mankind Dostoevsky considers how the path from the unconscious "be" through the conscious "having" to the conscious "be". Negation is denied. As if refund to the old, but on other

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Now, for, with an unconscious "be", the identity was not allocated in the aspect of the independence of thinking, it was planned only in the aspect of the orientation. In the future society, a person will be a person in that and in other aspects. But the path to the ideal is not predefined fatal "(Kudryavtsev, 1979).
It turns out that, standing out from the mass, the person is doomed to return to it. True, at the new level, but this is not much fundamentally changes to understand the "Russian Soul" in the image of Dostoevsky. Everything is clearly clear and clear here: the mass is opposed to mass - a return to the mass, the victim of the person in her favor. Based on this chain, consider the components of the mass "Russian Soul".
One of the most important manifestations of the irrational "Russian Soul" is its principled alogichic. For Dostoevsky, a person is harder than reason and logic. With all the incidence of this thesis in real life, he leads to amazing aloghrisms. On one of his heroes, the writer says: "In the depths of his soul, he folded one decision and in the depths of his heart he swore to fulfill him. In truth, he still did not know very well, as he did, that is, it was better not to say, did not know at all; But still, nothing "(Dostoevsky, 1958-1973). Whether there was a decision, or did not know how to do. Whether it was swore to execute, or not. However, "anyway, nothing."
Anyone is able to love and hate - in a logical version, love one and hate the other. But Dostoevsky people can love and hate both the same one. If two people do not tolerate each other, then by simple logic they must part. Dostoevsky otherwise: "There is a friendship strange: both each other one of each other wants to live, all their lives they live, and meanwhile can not part" 1.
Recall the Roman "Player". Rates are made contrary to logic. And contrary to logic you should win. Then, however, the logic takes its own - the loss should be loss, but this is not a man's logic, and roulettes. A person behaves an alogically and "hell", established by reason, does not recognize. An indicator of analogue is a rock. Very often in the novels of Dostoevsky there is a feeling as if someone, outside of people, pushing a person to go there, where he does not need. This rock and leads the "Russian Soul".
One of the characters in the "Idiot" tells about the absolute Asian country of Japan: "Offended it seems to go to the offender and tells him:" You offended me, for that I came up with my belly in your eyes "and with these words really breaks in the eyes The offender his belly feels, must be extremely satisfaction, accurately and really dismissed "(Dostoevsky, 1958-1973). The character is ironic, but in Dostoevsky, it turns out that the ignition took place: the power of the Spirit was manifested.
So, in a continuous alogombiment, there is a "Russian soul" of Dostoevsky. We will pay attention to how much the alogyrism is reminded by the fact that V. O. Klyuchevsky defined as "Great Russian Avos." It seems that this is indeed one of the capital psychological traits.
Cm.: Dostoevsky F. M.New materials and research. // Literary inheritance. T. 86. M., 1973. - P. 12). According to ordinary logic, an offended person should feel bad, but Dostoevsky "man is generally very and very like to be offended ..." (Dostoevsky, 1958-1973).

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Dostoevsky records and another noticeable mass trait of the "Russian Soul" - two-star. In the "Crime and Punishment", Svidrigaylov advises Raskolnikov to take care of his sister, and at the same time suggests the violence over it: "What a strange, almost incredible split. And however, he was able to this "(Dostoevsky, 1958-1973). The character of another novel, versilov in the "adolescence" gives himself in many ways a similar characteristic: "I can feel the most opposite way two opposite feelings at the same time - and of course, not in my will" (Dostoevsky, 1958-1973).
However, the root of such a border is not hypocrisy, but rather the complexity of man. As Yu. G. Kudryavtsev wrote, Dostoevsky is unreasonable. One makes good, another evil, and often one and the other in one face. So, a person always thinks on the sun, and it is possible to wait for it anything. Evil and welcome, and it is impossible to absolute something one. "It is complicated by anyone and deep as the sea, a particularly modern, nervous man" ("unnecessary Dostoevsky", 1971). This reminds that V. O. Klyuchevsky called "Two Helporosus". It means that this reflects one of the capital psychological traits.
Completing, consider what is the Dostoevsky "Personality of Russian". It is in this matter that he directly and frankly opposes the Russian type of man Western. In general, the personality is not the person who acts for the sake of the korear, sometimes even under the mask of unconscious, but knowing that for this "selflessness" will then pay. The assertion limit is self-sacrifice. Personality - independently thinking man, impersonality - imitator. The impersonality sees the meaning in the possession of material benefits, the personality is to improve itself, his spiritual world. Elimination is focused on "to have", the personality is to "be".
"What do you tell me, you need to be impersonality to be happy? Is there any salvation in impersonality? On the contrary, on the contrary, I say, not only do not be impersonality, but it is necessary to become a person, even much in the highest degree than the one that has now decided on the West. Understand me: Unauthorized, absolutely conscious and not a forced self-sacrifice in the benefit of everyone, in my opinion, in my opinion, a sign of the highest development of the person, the highest power, the highest self-control, the highest freedom of their own will. You can voluntarily put your stomach for everyone, go for everyone to the cross, you can only on the fire in the steadfast of the personality. A strongly developed personality, quite confident in his right to be a person who no longer having any fear, can not do anything from his personality. That is, no more use how to give it all to all, so that everyone was exactly the same self-esteem and happy personalities ... But there is one hairs, one is the thinnest hairs, but which is crazy, then all the crack and collapsed. It is: the trouble to have the case at this case at least some of the smallest calculation in favor of your own benefit "(" unnecessary Dostoevsky ", 1971)."
Of course, Dostoevsky is not always logical. Moreover, it is sometimes clearly alogular and even controversial as the "Russian Soul", the study of which he
1 ibid. T. 5. P. 79-80.

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He dedicated himself. In the entry of his wife's coffin, the writer reflects, based on his experience, about the sense of human existence. A person must independently comprehend himself and his appointment in the world. Be a person. But here the writer says that every person must destroy his "I", that is myself. We are talking about the destruction of your "I" in terms of value orientation. Destroy your "I" means to put the interests of others above our own, lose your "have" for the sake of "to have" others. To live for "to be" and means sacrifice to "have". The destruction of his "I" means here a complete manifestation and approval of the person. The more she loses, the more acquires. After all, the personality exists not for itself, but in order to "be" the attention of others to such a life orientation.
Thus, this is the very identity that came out of the mass, alone, but again persistently seeks to mass. For Dostoevsky, in order to enjoy the mass. Although other explanations are possible.
Such, genuine personalities, for Dostoevsky, there was little world in the modern world. But he believed in the fact that the future is. This is due to the fact that they are guided by morality in their lives, and not rationalism. Rationalists, according to Dostoevsky, are not the best leaders of humanity. Without morality, they can discard humanity far back. Morality is the religion of Dostoevsky. Her fullest expression is Orthodox morality. Other religions are inferior to it in this regard. For example, "Protestantism narrow, ugly, shameless, nerazenumen, inconsistent, disagree with himself; This is a waving of wording and literality, this is a club of contestants of mixing pedants, semi-graphic geniuses and illiterate egoists of all kinds, this is the cradle of pretending and fanaticism, this is a predatory place for all volunteering madness "(Dostoevsky, 1895). So, no more and no less. But the worst, on Dostoevsky, is to influence such Western trends in a Russian person. "Before the authority of European, for example, a Russian man, as you know, adopts with happiness and hasty, not even allowing myself analysis, even especially does not like analysis in such cases" (Dostoevsky, 1895). This considers the writer, it is necessary to resist. However, with dominant views, it becomes more difficult to resist. As a result, there is a paradoxical picture when truly Russian people have to "leave underground": "The underground person is the main person in the Russian world. All more writers spoke about him, although others said, because they could not not notice "(" Untustable Dostoevsky ", 1971).
Thus, the alogichic, "two-thinking", but the religious-moral "person in Russian" from Dostoevsky opposes everything bad in the world and seeks to defend everything good.

"Fortunately in Russian"

From the historical and psychological and literary and psychological analysis of the formation and features of the historically folding "Russian soul" we will move on to her

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Modern state. This is surprising, but in one form or another today we discover almost all the psychological features that have previously noted.
According to the international sociological survey conducted at the end of 2000 under the auspices of the Reuters news agency, modern Russians belong to the group of the most "happy" nations on the basis of the self-assumption of most respondents1. It clearly does not mean that the Russians live better - simply, apparently, they learned to draw the joy of something that developed peoples and countries are simply not available. The fact is that, according to this polling, the "happier" Russians are only residents of Kenya, North Korea and a couple of little-known states. For comparison: Pragmatic Germans took only the 24th place in this polling. And traditionally cheerful French are only the 15th.
The paradox lies in the fact that modern Russians are happy ... unfortunately.
Specific analysis does not reveal some specific "factors of happiness" in the Russian mentality. So, submitted by the VTsIOM, 24% of the population do not understand, like them or do not like to have sex. Two thirds of the population are not received from sex. In 20% sex does not cause any feelings at all. Worse, the situation is only at Hungarians: there the joy of sex does not feel every third resident of the country. Italians, Chinese and Ukrainians (more than 50% of the population) consider themselves the most sexually satisfied. As for the Renome of French Love, the fame of its scale is far from reality, according to the French themselves.
Another important component of being, work, Russians continue to perceive according to an old proverb: "The work is not a wolf, the forest will not run away." The work makes happy only 2% of Russians, that is, how it was established in Russia for centuries, work and happiness - things are incompatible. But great labor happiness is well acquainted to Americans and traditionally hardworking Germans. Interestingly, the Americans have more than all other nations feel happiness from "their technique handling skills." Our people are experiencing happiness on this occasion six times less often.
In family life, Russians consider themselves the most unhappy in the world. Austrians and Americans in this respect almost six times happier than Russians. However, the problem of treason families for Russians is very tough. Consider such a well-known way in the world of combining "pleasant with useful", as a "service novel" (sex at work). In Russia, everything is clear with this question: "Do not sleep, where you work." And most people follow this everyday rule. Unlike us, according to British sociologists, 82% of English women willingly steal novels with their colleagues, and the rest, although they do not do it, but would not be away at the case; 89% of those surveyed are absolutely sure: active flirting is useful for health and personal safety. Many women consider the office of a good place for love merits: 28% of respondents regularly have sex at work, and two thirds of them do not regret it. In addition to offices, the British willingly "love" in the locker rooms (16%), in the office of the head (12%), including on its table (10%), as well as in the elevator (9%), in the car park (5%) or Even in the kitchen cabinet (4%).
There is no happiness in Russia from the feeling of self-confidence. Only 36% of the population feel confident. For comparison: in Germany - 74%, in Italy - 71%. For
1 See: Romanova M., Severin A.Frameless happiness. Moscow's comsomolets. 2001. January 5.

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That even confident Russians connect this confidence not with work or family, but only with how well they look. Each second woman and every fourth man in Russia pay special attention to its appearance. However, not everyone can look like, as you want. Some consolation can be the fact that in the past few years, Russians have become more common to use the services of hairdressing and beauty salons.
Compensation of the absence of what they want, they are carried out by citizens in fairly aggressive forms. So, at least a third of the population regularly, as a source, use abnormative vocabulary; 47% of respondents resort to this vocabulary sometimes, and only 19% never consume it. And in almost 40% of cases we "simply assign the soul", in other words, we remove stress. Usually it is accompanied by men with alcohol or watching telecast.
In general, it turns out that modern Russians are happy simply from what they live in the world. In general, it is very emotional and very believer (and completely regardless of religion) people. Good people: more than half of the population is concerned about the state of affairs in space and the fate of homeless animals. And do not think about yourself ...
The concept of individual, individual, quiet and peaceful European happiness is still not familiar to Russia. And all this is the continuation of the old tradition. Psychologically, it turns out that nothing new for the last 100-150 years in the "Russian Soul" did not happen. Let us compare the data of modern sociology with what F. M. Dostoevsky wrote in due time.
Let's start with the most general definition defining a fundamental approach. The writer was convinced: "There is no happiness in comfort, happiness is bought by suffering. Such is the law of our planet ... "(Dostoevsky, 1973). In the "writer's diary" Dostoevsky reflected: "Look, who is happy in the world and what people agree to live? Just those who look like animals and are closer to their type on the small development of their consciousness. They agree to live willingly, drink, sleep, arrange a nest and withdraw children. There are, drinking, to sleep in human - it means to pretend and rob, and arrange a nest - it means to take advantage of robby "(Dostoevsky, 1895).
That's it turns out. "Russian Soul" requires the development of the consciousness of "big", by all means mass, which could not build his close peace and closes in it. There is all the money, everything is on ultraxile emotions - such so that there is not, not to sleep, do not arrange nests and do not worry about children. All this is replaced by finding the meaning of life and the experience of their own misfortunes. Especially important is the meaning of life that I will definitely want to know. "It is better to be unhappy, but know than happy and live ... in fools" (Dostoevsky, 1958-1973). Actually, only the search for the meaning of life, and the search through own misfortunes, for Dostoevsky, and is able to really make a person.
"Vegetable" existence for the writer involves the absence of happiness. This is opposed to other understanding of happiness - like happiness of knowledge, vision. Comfort obscures the vision: "And in comfort, in wealth you would, maybe I would not see anything from the disasters of human, God, who loves a lot and someone hopes for anyone, sends a lot of misfortunes so that he I learned and saw more, because in misfortunes more in people is visible grief than in happiness "(Dostoevsky, 1958-1973).

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This is indeed the psychology of a deeply believer people. Moreover, faith and indeed exist regardless of religion as a specific state of consciousness, quite replacing it with rational forms. It is clear that the interpretation of happiness developed by Dostoevsky as the opposite of the Western European interpretation of individual, local, rational happiness is primarily the justification of the accident that the Russian man always lived. Actually, the notorious "Russian Soul" is all the psychological compensation for incredible difficulties and justification of a certain, forced, anti-European lifestyle. From this point of view, the following statement is fully understood: "Who demands from the other, and himself gets rid of all duties, he will never find happiness" (Dostoevsky, 1928). The guarantee of "happiness in Russian" in another is not in demand from others, but in dedication, in dissolving itself in other people's misfortunes. If you can't make another person happy, then at least you do not have the right to quit it if he is unhappy. The mother of the teenager, being deeply unhappy with the version, cannot leave him, because in this case it will be even more unhappy: "Where am I going from him that he is happy, or what?" (Dostoevsky, 1958-1973). She could leave a person only when he is happy. So, only giving, sacrificing, and sacrificing himself. Compare this with the age-old commandment of the Russian soldier: "The killer himself, and comrades will cut out!". At this commandment, by the way, Russian soldiers have passed the victoriously all of Europe.
Errorery "happy" those people who are "crushed thoughts that happiness is in material welfare, and not in the abundance of good feelings inherent in man" ("unnecessary Dostoevsky", 1971). Such "happy" Dostoevsky does not even consider people - this is "impersonality." "If you want," Dostoevsky wrote, "the person must be deeply unhappy, because he will be happy. If he will be constantly happy, he will immediately be deeply unhappy "(" unnecessary Dostoevsky ", 1971). The same thought expresses the old man of Zosima in the "Karamazovy Brothers", predicting the future fate of the fellow darling Alyosha: "There will be a lot of misfortunes to you, but you will be happy ..." (Dostoevsky, 1958-1973). F. M. Dostoevsky is completely convinced that a true person, unless "imperference," is deeply unhappy. And if happy, then only the consciousness of his misfortune,
That's what is called, one of the classic paradoxes of that very, mysterious "Russian Soul". Please note that the absolute majority of Dostoevsky's heroes, and they are the carriers of this very "Russian soul", people deeply unhappy. However, very often, in contrast to an objective state, subjectively they feel quite happy.
In conclusion, by the way, about sex. "Happiness is not only the pleasures of love, but in the Higher Harmony of Spirit" (Dostoevsky, 1895). So F. M. Dostoevsky explained the loyalty to the marital debt on the part of Pushkin Tatiana ("But I was given to another, and I will be true to him ...").
This is what "happiness in Russian" looks like at the beginning of the third millennium. Agree that it looks somewhat strange, if not to say more; However, at the same time, absolutely naturally against the background of the entire history of the Russian Soul. Time only confirms the psychological continuity in its development.

Main conclusions

1. The national-ethnic psychology of the Russians ("Russian Soul") was evolving
   under the influence of a number of factors for historically long time
   neither. They also gave rise to a special type of social psyche, characterized by Dominiro
   Mass psychology over the development of individual consciousness. It
   contributed to both objective and subjective circumstances. Firstly,
   These were physical, primarily geoclimatic conditions: monotonous in
   Landscape Plan and difficult to develop extensive plain spaces,
   harsh weather conditions, huge impassable forest arrays, total
   Lenia from marine coasts, specific water-river network. All this is POSO
   Lied to master the territory only by the efforts of significant masses of people and did
   Almost impossible individual or family survival. In WTO
   rye, these are historical factors associated with the habitat. Defined
   The lag in historical development was determined by the remoteness from the centers of Qi
   Vilization. The difficulties of colonization of the territory were related to the presence of places
   population. In addition to it, there was a constant hostile
   External environment. In aggregate, it distracted resources and required mass
   Military concentration of the population, both for defense and economic. In-tre
   Tych, these are factors of an internal social device: limited private
   property, conservatism elite, the absolutism of the Tsarsco-Princely Board,
   General archaism forms and instruments of activity, long-term existence of work
   ownership in different forms slowed down the development of individual consciousness, but
   stimulated mass-communal forms of life.
2. Specific configuration of these conditions determined a number of characteristic
   specific psychological characteristics of the population corresponding to specific
   Chesky mass psychology. Dominance of irrational components in
   Knowledge and self-consciousness gave rise to the denial of rationality as such. Nekci
   Treatment and overestimated self-esteem turned out to be a base for complete self-confident
   Ti in the absence of "General Arsshina" for the "dimension" of Russia. Predominance
   Emotional faith over other components of the psyche gave rise to famous
   Postulates on the absurdity and alogicity of the "Mysterious Russian Soul".
3. In historical and psychological analysis, the focus is on such historically you
   working features like the Great Russian "Avos" (hope and good luck, and not
   on the calculation), the inability to the measured "planned" work and, on the contrary, is ready
   Mobilization models of life with short-term voltage of all
   forces and emotional supervision; The fortress "rear mind" (a tendency to retro
   Specifying reflection with self-evidence) to the detriment of the skills of rational
   Meaning and forecasting life. History shows that between freedom
   And the equality of Velikorsosa was always chosen equality. This is explained by
   Freedom means individual responsibility for personally accepted
   then, whereas equality deylnoidalizes, equalizes people depriving them
   Dividward freedom for the sake of the masslessness proposed instead.
4. Literary and artistic consideration, in centuries, replaced in Russian
   Tour actually scientific, psychological or even philosophical worldview

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leads to close conclusions. In the work of the most famous singer of the Russian Soul, F. M. Dostoevsky demonstrates how it is an allogical, "two-thinking", supervised, deeply believing and therefore the religious "person in Russian" is opposed to the whole "bad", which is primarily expressed primarily in individualistic, extremely rational, primarily private purposes and values \u200b\u200binherent in the Western World. Such a confrontation becomes successful due to the predominance of community, massiness and anti-infididity of alistitiousness in the "Russian Soul". In this she finds his happiness and salvation.
5. The data of modern sociological and socio-psychological research confirm: the features of Russian national psychology are associated with its position on the crossroads between the individualistic West and the total de-individualized East. Without repeating the extremes of Eastern Despotius, Russia gave examples of its own totalitarianism, which threatened a special type of deyl aligned person. According to modern surveys, Russians and today are happy simply from what they live in the world, - without any attempts to rationally assess their lives. Their joy is because the joy that they are treated together. Community, mass, emotionality, faith (and whatever religion) are still dominant in national psychology, which has already been in history, which turns out to be a psychological brake for socio-political attempts to modernize and individualize the consciousness and activities of Russians.
.