Every person must educate himself (according to the works of I.S.

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Help! I need an essay: based on Turgenev’s work “Fathers and Sons” on the theme “every person must educate himself” and received the best answer

Answer from Maxim Yu. Volkov[guru]
“Every person must educate himself - well, at least like me, for example,” says Bazarov in Turgenev’s story “Fathers and Sons.” This phrase touches on an extremely complex area of human relationships - education. How, who and how much to educate - these questions have always given rise to a lot of controversy: everyone has their own opinion on this matter. What did Bazarov mean when he spoke of self-education, “like me”?
“Educate yourself” means developing your own worldview system, striving for an ideal defined by yourself. This makes the personality bright and different from others; such a person can bring something new into this world.
But what is self-education in the understanding of Bazarov - a nihilist and a romantic at the same time? Bazarov does not recognize authorities and believes only in facts, the confirmation of which he has seen with his own eyes. A person who has raised himself HIMSELF, in Bazarov’s style, blindly denying all other ideas and values, will be extremely one-sided: as Pavel Petrovich correctly noted, denying something before becoming familiar with it is only an attempt to hide one’s own ignorance. A person who does not have authority and values is of two types: Turgenev’s Bazarov - “I deny everything”; “in our age, denial is most useful,” those who deny because they do not want to know, and the “flowers” of the Strugatskys, who deny because they know. The first type wants to “destroy... because it’s strong,” while the second type leaves a society that they don’t need. Both come to denial, but the first - blindly, not knowing where and where they are going; the latter know where they are coming from, but do not want to go anywhere. These “deniers” are united only by their lack of viability, as the authors showed.
Bazarov talks about self-determination, but at the same time he teaches and instructs Arkady and considers his worldview to be the only true one for everyone. This gives his phrase a completely different color: “like me, for example” turns into “I am an example for everyone.”
How did Bazarov educate himself? It's easy to imagine. The time of the Decembrists has long passed, 1917 is still far away, but young people are already against the existing order of things and everything connected with it. Bazarov, not wanting to become a “lost, wasted force,” is engaged in natural sciences - the only thing in this world that does not deny his worldview. He is a materialist and a skeptic to the very last degree.
If someone discussed the above with Bazarov, then, I am sure, he would hear in response: “Any reasonable person who did not fall under the harmful influence of so-called authorities would do the same as me; a person who listens to authorities cannot be called self-educating.” Unfortunately, Bazarov denied both universal human values and tolerance until his death, and we can only regret that such an intelligent person as Bazarov could not understand that what he abandoned in his self-education does not destroy originality, but helps to see everything more holistically and become better.
In conclusion, I want to say that the phrase under discussion is true in general, but from Bazarov’s lips it sounds absurd; Having passed through the prism of Bazarov’s soul, it is distorted beyond recognition and completely changes its meaning.
Source: link

Reply from 2 answers[guru]

Hello! Here is a selection of topics with answers to your question: Help! We need an essay: based on Turgenev’s work “Fathers and Sons” on the theme “every person must educate himself”

Bazarov's father and mother - what are they?
How does Vasily strive to be closer to his son (Bazarov)?
Bazarov's parents are simple and kind people; they adore their only son. Living in the middle of nowhere

“Every person must educate himself (According to the works of I.S. Turgenev and N.G. Chernyshevsky) The period covering the end of the fifties - the beginning of the sixties of the last century, ..."

Every person must educate himself

(Based on the works of I.S. Turgenev and N.G. Chernyshevsky)

The period spanning the late fifties - early sixties of the last century, marked by a rise in revolutionary activity (the first Russian revolutionary situation), was called raznochinsky by historians. And indeed, the main person in the public life of post-reform Russia was the commoner democrat, who differed from his noble predecessors not only in origin, but also in behavior, ideas, etc.

The philosophical and social position of the bulk of the youth of the sixties was nihilism. The first image of a nihilist in literature was given by Ivan Sergeevich Turgenev in his novel “Fathers and Sons,” which reflected the main ideological conflict of the era - the conflict between the views of the local nobility and the young common generation, professing democratic aspirations and actively bringing new views to society.

Bazarov is a typical nihilist, and the idea of self-education follows from the very essence of nihilism: the denial of authorities, reliance on experience is, strictly speaking, self-education, so in this sense Bazarov “educates himself”: since he lives, focusing only on himself and on own experience, then in the process of any choice (and a person constantly chooses something: for example, to put or not to put a comma - my choice at the moment) he carries out an act of self-education. But talking about self-education in the full sense of the word in relation to Bazarov is impossible: he has no goal, he is not satisfied with what exists, but there is no ideal - there is nowhere to strive (denial alone cannot lead to an ideal). His existence is ultimately pointless; he must make the Main Choice (choice of an ideal, choice of a path) or die.

As the main method of education, one of the necessary conditions for development, self-education is put forward in the programmatic work of the sixties - in the novel “What is to be done?”. This is not a nihilistic novel, this is a work written by a practical revolutionary, calling for no struggle, it carries a clear positive position. The novel “What to do?” was written by Chernyshevsky in the Alekseevsky ravelin and is the embodiment of the feat of a man and citizen.

..” (etc.). That is, we are no longer talking about a nihilist (these are the very principles over which Bazarov and Pavel Petrovich argued), but about a person of democratic convictions who has a positive program, and this is not accidental. It is in relation to such a person, a revolutionary, that the idea of self-education is fully revealed, because only conscious movement and purposefulness create “education of oneself” in the real sense of the word.

Rakhmetov’s self-education, thus, is qualitatively different from Bazarov’s self-education: for Bazarov it is intuitive, but for Rakhmetov it turns into a purposeful construction of one’s own personality down to the smallest detail.

The images of people like Rakhmetov do not leave us indifferent even today. It is about such people that Nekrasov’s poems were written: Mother Nature If you didn’t sometimes send such people to the world, the field of life would die out...

And understanding the role of self-education in the formation of such bright personalities allows us to get a little closer to perfection.

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(Based on the works of I.S. Turgenev and N.G. Chernyshevsky)

The period spanning the late fifties - early sixties of the last century, marked by a rise in revolutionary activity (the first Russian revolutionary situation), was called raznochinsky by historians. And indeed, the main face of the public life of post-reform Russia was the commoner democrat, who differed from his noble predecessors not only in origin, but also in behavior, ideas, etc.

So, nihilism. What are its main features? Firstly, the denial of any and all authorities, initial, primitive materialism, extreme empiricism. Bazarov defines what a nihilist is: “A nihilist is a person who does not bow to any authority, who does not take a single principle on faith, no matter how respectful this principle may be.” Such a position inevitably led to a denial of the existing order (or rather, it followed from it), but did not provide any positive program. Among other features of nihilism, we note the reduction of feelings to nervous activity, a general attachment to the natural sciences (Bazarov, a graduate of the Medical and Surgical Academy, “does not believe in principles, but believes in frogs”), denial of art, materialistic views, etc. Bazarov is a typical nihilist, and the idea of self-education follows from the very essence of nihilism: the denial of authorities, reliance on experience is, strictly speaking, self-education, so in this sense Bazarov “educates himself”: since he lives, focusing only on himself and on his experience, then in In the process of any choice (and a person constantly chooses something: for example, to put or not to put a comma - my choice at the moment), he carries out an act of self-education. But talking about self-education in the full sense of the word in relation to Bazarov is impossible: he has no goal, he is not satisfied with what exists, but there is no ideal - there is nowhere to strive (denial alone cannot lead to an ideal). His existence is ultimately pointless; he must make the Main Choice (choice of an ideal, choice of a path) or die.

“New people” - Lopukhov and Kirsanov - also “educate themselves,” but the theory of self-education was given by Chernyshevsky in the chapter “A Special Person.” The image of Rakhmetov is based on the idea of self-education. Having set a goal for himself, he methodically and consistently moves towards it, subjecting himself to the most severe tests (and sometimes torture) if it seems to him that this is necessary to achieve the ideal. In the chapter “A Special Man” there are very important words about Rakhmetov: “When he saw that he had acquired a systematic way of thinking in the spirit, the principles of which he found fair, he...” (etc.). That is, we are no longer talking about a nihilist (these are the very principles over which Bazarov and Pavel Petrovich argued), but about a person of democratic convictions who has a positive program, and this is not accidental. It is in relation to such a person, a revolutionary, that the idea of self-education is fully revealed, because only conscious movement and purposefulness create “education of oneself” in the real sense of the word.

And understanding the role of self-education in the formation of such bright personalities allows us to get a little closer to perfection.

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“Every person must educate himself - well, at least like me, for example,” says Bazarov in Turgenev’s story “Fathers and Sons.” This phrase touches on an extremely complex area of human relationships - education. How, who and how much to educate - these questions have always given rise to a lot of controversy: everyone has their own opinion on this matter. What did Bazarov mean when he spoke of self-education, “like me”?

“Educate yourself” means developing your own worldview system, striving for an ideal defined by yourself. This makes the personality bright and different from others; such a person can bring something new into this world.

But what is self-education in the understanding of Bazarov - a nihilist and a romantic at the same time? Bazarov does not recognize authorities and believes only in facts, the confirmation of which he has seen with his own eyes. A person who has raised himself HIMSELF, in Bazarov’s style, blindly denying all other ideas and values, will be extremely one-sided: as Pavel Petrovich correctly noted, denying something before becoming familiar with it is only an attempt to hide one’s own ignorance. A person who does not have authority and values is of two types: Turgenev’s Bazarov - “I deny everything”; “in our age, denial is the most useful,” those who deny because they do not want to know, and the “flowers” of the Strugatskys, who deny because they know. The first type wants to “destroy... because it’s strong,” while the second type leaves a society that they don’t need. Both come to denial, but the first - blindly, not knowing where and where they are going; the latter know where they are coming from, but do not want to go anywhere. These “deniers” are united only by their lack of viability, as the authors showed.

Bazarov talks about self-determination, but at the same time he teaches and instructs Arkady and considers his worldview to be the only true one for everyone. This gives his phrase a completely different color: “like me, for example” turns into “I am an example for everyone.”

How did Bazarov educate himself? It's easy to imagine. The time of the Decembrists has long passed, 1917 is still far away, but young people are already against the existing order of things and everything connected with it. Bazarov, not wanting to become a “lost, wasted force,” is engaged in natural sciences - the only thing in this world that does not deny his worldview. He is a materialist and a skeptic to the very last degree.

If someone discussed the above with Bazarov, then, I am sure, he would hear in response: “Any reasonable person who did not fall under the harmful influence of so-called authorities would do the same as me; a person who listens to authorities cannot be called self-educating.” Unfortunately, Bazarov denied both universal human values and tolerance until his death, and we can only regret that such an intelligent person as Bazarov could not understand that what he abandoned in his self-education does not destroy originality, but helps to see everything more holistically and become better.

In conclusion, I want to say that the phrase under discussion is true in general, but from Bazarov’s lips it sounds absurd; Having passed through the prism of Bazarov’s soul, it is distorted beyond recognition and completely changes its meaning.