The problems that are raised in the play are at the bottom. Social problems raised in the drama based on the play At the Lower Depths (Gorky Maxim)

The action of the play "At the Bottom" takes place in a gloomy, semi-dark basement, like a cave, with a vaulted, low ceiling that presses on people with its stone weight, where it is dark, there is no space and it is difficult to breathe. The furnishings in this basement are also wretched: instead of chairs there are dirty stumps of wood, a roughly knocked together table, bunks along the walls

Thieves, cheaters, beggars, cripples - everyone who was thrown out of life - gathered here; different in their habits, life behavior, past fate, but equally hungry, exhausted and useless to anyone: the former aristocrat Baron, the drunken Actor, the former intellectual Satin, the mechanic-artisan Kleshch, the fallen woman Nastya, the thief Vaska. They have nothing, everything has been taken away, lost, erased and trampled into the dirt.

The motley gallery of characters in the play are victims of a soulless social order. Even here, at the very bottom of life, exhausted and completely destitute, they serve as an object of exploitation, even here the owners, the philistine owners, do not stop at any crime and try to squeeze a few pennies out of them.

The fates of all these people and the very existence of the “bottom” serve as a formidable indictment of the bourgeois world.

A. M. Gorky in one of his interviews spoke about the problems of the play as follows: “The main question that I wanted to pose is - what is better, truth or compassion? What is more necessary? Is it necessary to bring compassion to the point of using lies, like Luke? "

A. M. Gorky attacked the bourgeois philosophy of comforting lies with great force. Luke considers all people insignificant, pitiful, weak, incapable of actively fighting for their rights and in need of condolences and consolation. Luke is a sower of illusions, comforting fairy tales, which desperate, weak people greedily grabbed. “White lies” is the principle that Luke follows. He inspires Vaska Pepl with the idea of ​​going to Siberia, where he can start a new, honest life; The actor promises to name the city where he is cured of alcoholism in a luxurious hospital; He calms the dying Anna with the hope that for her unbearable torment on earth, after death she will find peace and eternal bliss in heaven. Luke's comforting lie meets with sympathy from the night shelters. They believe him because they want to believe in the existence of another truth, because they passionately want to break out of the shelter and make their way to another life, even though the path to it is unclear.

A. M. Gorky in one of his interviews spoke about the problems of the play as follows: “The main question that I wanted to pose is - what is better, truth or compassion? What is more necessary? Is it necessary to bring compassion to the point of using lies, like Luke? "

In the play “At the Bottom” the author combined many of his theories, thoughts, and assumptions. Gorky made his heroes the inhabitants of the shelter, people who had sunk to the social and moral bottom. And this is no coincidence. It is at the depth of the fall that is reflected in the play that a person is able to discuss the eternal problems of existence, because in real life he has nothing, and his existence comes rather from the mercy of his superiors. At the “bottom” all social signs and differences between people are erased: “There are no gentlemen here... everything has faded away, only one naked man remains.” So, what problems can be identified in this work? The author prompts us to think about man, about truth and saving lies, about mercy and cruelty, suffering and patience. The dispute about conscience in the work is very interesting. The question of whether it is needed in life arises after Kleshch’s remark that “trash, a golden company” lives in the shelter...” Objecting to Kleshch, Vaska Pepel notes that he agrees with those who, like Satin, consider having a conscience to be completely unprofitable. Bubnov’s position is the same: “What’s the use of conscience?” And the reader begins to wonder whether it is so necessary for people at the very “bottom” of life. Also in his work, Gorky outlined the problem of a real way out of the situation. It is associated with the image of the mechanic Kleshch, who wants to return to a “normal” life through hard, honest work. At first, Kleshch proudly opposes himself to those around him, believes in the feasibility of his plan, and works hard. But then his dream is shattered by harsh reality: he loses his job and experiences a crisis. At the end of the play, the hero gives up his dreams of work, reconciles himself with the “idling tramps,” and gets drunk with Satin, who preaches the principle of “not doing.” Through the image of Anna, Tick's wife, the problem of life and death, as well as compassion, develops. Anna is a “patient”, humbly bears her cross and calls only for sympathy. Also, thanks to her, the hard-heartedness of the Tick is emphasized. In response to Anna’s request not to shout or quarrel, he just tiredly says: “I’m sore!” Anna is out of breath and asks to open the door to the hallway, but Kleshch refuses her this, fearing that she will catch a cold. In such social conditions, people have no room for basic pity. In this sense, Bubnov acts as a preacher of the principle of indifference to one’s neighbor, lack of compassion. By the way, it is Bubnov who can be called a special hero of the play; his statements often seem cynical, but they show the true meaning of the situation, not allowing illusions to succumb. The problem of cruel truth and saving lies plays a very important role in the work. The philosophy of humane deception in the play is preached by the wanderer Luke. He appears, and with him pity and compassion enter the lives of the night shelters. This old man has a warm, affectionate word for everyone. The Wanderer believes that one should approach a person only through kindness and pity. With his story about two escaped convicts who broke into a dacha, Luka confirms the connection between pity for a person and goodness: “If I had not had pity for them, they might have killed me... or something else... Prison will not teach goodness, but a person will teach... Yes!" Here Luka is contrasted with Bubnov. This hero says: “In my opinion, throw out the whole truth as it is! Why be ashamed? But the truth he calls for is not within everyone's reach. And in this dispute, Mite opens up in a new way. He “trembles with excitement”, “screams” about his hatred of the truth: “I must breathe out... here it is, the truth! She doesn’t let you breathe, you can’t live with her...” A kind of culmination in this dispute between the heroes is Luke’s parable about the righteous land. One man kept getting ready to go in search of a righteous land, where “good people live... they respect each other, they help each other for simple things... and everything is nice and good with them!” For this he was ready to endure everything. The only thing he could not stand was the scientist’s explanation that the righteous land was not on the maps. After this news, he “went home and hanged himself!..” Faith in the ideal of goodness helps to live, “gives joy.” Trying to find out the truth, a person becomes convinced that its embodiment is in reality impossible, and this deprives him of vitality and the ability to fight fate. Satin, in turn, said: “man is the truth!” And in fact, in the play significant place occupies a dispute about a person. Bubnov says that “no matter how you paint yourself, everything will be erased... everything will be erased, yes!” Luke doesn’t see much difference between people: “I don’t care! I respect swindlers too; in my opinion, not a single flea is bad: they are all black, they all jump...” Satin, in his famous monologue, proclaims: “What is a person?.. It’s not you, not me, not them... no! - it’s you, me, them, the old man, Napoleon, Mohammed... in one!.. Everything is in a person, everything is for a person! Human! It's great! That sounds… proud!”

With his play “At the Lower Depths,” A. M. Gorky refuted idealistic ideas: the ideas of non-resistance, forgiveness, humility. The whole play is imbued with faith in a real person, a Man with a capital M. The author raises in his play a lot of various problems that cannot be answered unequivocally. We can say that each of the heroes of the work, to one degree or another, reveals Gorky’s positions on moral issues.

/ / Social issues Gorky's plays "At the Depths"

Despite the fact that Maxim Gorky's play "" is already more than a hundred years old, it continues to be staged in many theaters around the world. This work, which showed the life of people who have sunk to the bottom, has not lost its relevance in our time. Gorky showed us daily life the poorest segment of the population in its usual terms.

The action of the play takes place in a flophouse that sheltered people of different age categories, different professions. Many of them had another life before, but now they are all at the bottom of this life.

Speaking about the social conflict of the play, it is worth noting that it is ambiguous and multifaceted. It is revealed in the confrontation between the inhabitants of the shelter and its owners, and also manifests itself in the personal tragedy of each hero of the work and the reasons that forced them to sink to the bottom of life.

To understand the conflict between the inhabitants of the shelter and its owners, it is necessary to understand what kind of people they were.

So, the owner of the shelter was Mikhail Kostylev. He was a hypocritical and greedy man. On the one hand, he gave shelter to those in need, and on the other, he ripped off their last money for accommodation.

His wife Vasilisa also treated the residents of the shelter with disgust. She was in love with Vaska Pepla, and was constantly jealous of his sister Natalya. Natalya Vasilisa and her husband were bullied with special zeal. Natalya, on the contrary, was a quiet girl and did not allow herself to contradict her sister and her husband.

In the relationship between two sisters, Gorky showed us how social status affects the relationship of two people, even despite the fact that they were sisters.

Vaska Pepel was one of the inhabitants of the Kostylevo shelter. He said to himself that since childhood he had been called a thief. Therefore, all his life he did nothing else except steal. It should be noted that Vasilisa encouraged Ash’s occupation by buying stolen things from him.

Another inhabitant of the shelter, Anna, had an unenviable fate. She was ill fatal disease and lived out last days. Her husband, a mechanic, Kleshch had been waiting for his wife’s death for a long time. She was a burden to him. He thought that after Anna's death he would be able to earn money and live a new life. But this was not destined to happen. Anna lived and endured, endured daily humiliation and beatings from her husband. There was no place for joy and happiness in her life. The girl no longer remembered when she ate her fill and put on something other than old rags.

The person who could not find use for his knowledge and skills, and now found himself in a shelter with its other inhabitants, was Satin. WITH early age he worked at the telegraph office and was fond of reading. But now he has become a beggar, not expecting anything from life. From the old days he only had a few intricate words left. foreign language which he loved to show off to others.

Orphan Nastya was forced to sell her body in order to somehow make ends meet. She was a dreamer. Nastya was fond of romance novels and believed that someday it would happen to her too real love. For her dreaminess and naivety, the girl endured daily ridicule from other inhabitants of the shelter.

Another inhabitant of the shelter was Bubnov. He ended up here because he found out about his wife’s betrayal and, not finding best option, went to Kostylev’s shelter.

In my opinion, the most tragic fall to the bottom was the fall of Baron. He was a former nobleman and held a high position. But now he is forced to spend time with those people whom he simply did not notice before. The Baron often recalled his past “well-fed” years. All that remained from that life was his arrogant manner of communicating with others.

The next inhabitant of the shelter was a man of the stage, a man who basked in applause, but who, succumbing bad habit, rolled down. The worst thing is that the Actor understands the cause of his suffering, but cannot do anything about it.

Now all these once different people equal in their lack of rights. They find themselves at the bottom of their lives and are forced to accept their fate. These people have no future, they only have memories of past life. They are all united by one road - the road down into the abyss. Such a life destroyed everything in the inhabitants of the shelter human feelings and quality and gave rise to not only social, but also moral degradation.

Old man Luka becomes a ray of light for the inhabitants of the shelter, who tried to “stir them up” by giving them hope. Unfortunately, it was already too late, no one could find the strength to climb up again. The actor commits suicide, Vaska Pepel was exiled to Siberia, and the rest of the inhabitants of the shelter suffered a worse fate.

Maxim Gorky in his play “At the Bottom” tried to show us all the lack of rights of a person burdened with social problems, how important it is to be able to solve them in time in order to change your life.

In the play "At the Bottom" M. Gorky explores the consciousness of people thrown to the "bottom" of life as a result of deep-seated social processes. Researchers characterize this work as a social, everyday and socio-philosophical drama. In social conflict, three levels can be distinguished. Firstly, this is the problem of the relationship between the masters of life, endowed with power, and the powerless roomies. Secondly, this is the problem of human fate in an unjust society.

Thirdly, the problem of love as a boundary social conflict.

The conflict between the owners of the shelter, the Kostylev spouses, and its inhabitants is felt throughout the entire play.

Kostylev appears on stage in the first act, “humming something divine under his breath and suspiciously inspecting the shelter.” Already in this remark the author reveals the hypocrisy and falsehood of this hero. He is looking for his wife Vasilisa, suspecting her of treason. His selfishness and greed are shown in the dialogue with the former locksmith Kleshch. The owner is going to charge the guest “fifty dollars” for the place he occupies. The worker answers him rudely, without hiding his hatred: “You throw a noose over me and crush me... You’ll die soon, but you’re still thinking about fifty dollars.”

Kostylev behaves like Judas Golovlev: he pours out his affectionate, unctuous speech, using diminutive suffixes, often mentioning the name of God, hiding his greed behind his honeyed speech. Having praised the Actor for taking care of the sick Anna, the owner of the flophouse hypocritically declares: “In the next world, brother... there everything, every deed of ours is taken into account.” In response to his unctuous reasoning about kindness, the Actor remarks: “You are a rogue, old man.” Satin directly declares his dislike for the owner: “Who - except the devil - loves you? getting lost." It should be noted that another “crafty old man,” whom the residents of the shelter call both a “scoundrel” and a “charlatan,” is Luke. He also speaks of his special love for people: “I respect swindlers too, In my opinion, not a single flea is bad: all are black, all jump. .." Are these roll calls random? Perhaps the author wanted to emphasize by this that Luke is sowing a comforting lie. But Luke plants illusions in the souls of the night shelters, pitying them. Kostylev covers up selfish interests and the desire for profit with lies.

By exposing the exploitative nature of the owners, Gorky shows that they are not far from the inhabitants of the shelter in social terms. Kostylev takes the stolen goods from the thief Vaska Pepel and resells them. The relationship between the owners and the night shelters only creates tension, but is not the basis of the dramatic conflict.

The fate of most of the residents of the shelter develops like a drama and ends like a tragedy. There is only one reason for this: indifference to people in a society based on the hypocrisy of bourgeois morality. People feel unwanted and rejected by society. “You are superfluous everywhere... and all the people on earth are superfluous...” - Bubnov declares to Nastya.

Each of the heroes experienced their own social conflict in the past, as a result of which they found themselves at the “bottom” of life, in a shelter.

Satin once worked at a telegraph office and read a lot of books. While defending his sister, in the heat of anger he accidentally kills the offender. loved one. So he ended up in prison, where he learned to play cards.

The actor once had stage name Sverchkov-Zavolzhsky, played a gravedigger in the drama "Hamlet". But binge drinking began, and he lost his job in the theater.

Bubnov was a furrier and had his own establishment, but his wife got involved with the master. The hero leaves, leaving everything to his wife.

The tick has been working since an early age. He is proud to be a worker and at first considers himself superior to the rest of the night shelters. He has only been at the bottom for only six months, but hopes that after the death of his wife he will begin new life.

Anna trembled all her life over every bite, was afraid to eat too much, and endured beatings from her husband.

The Baron proudly announces that he belongs to " old surname from the time of Catherine," he likes to remember how coffee with cream was served to him in bed in the morning. He graduated from the noble institute, got married. Having lost government money, he was forced to put on a prisoner's robe.

Vaska Ash becomes a thief “by inheritance.” “...my parent spent his whole life in prison and ordered it for me too,” he says about himself.

Nastya - "a girl who lives on her own" - lives with dreams of beautiful love, about the feat of self-sacrifice.

These people are victims of social circumstances, and the events of the play confirm this. Vaska Pepel accidentally kills the owner of the shelter, Kostylev, in a fight, and hard labor awaits him in Siberia. He will go to the “golden side” not of his own free will, as Luke advised him. Her sister Natasha, mutilated by Vasilisa, goes missing more than once.

comforting the residents of the shelter. Anna, who was poor before her death, dies. After the death of his wife, Mite loses hope for decent life worker: “the funeral ate” the tool. Nastya becomes embittered against everyone because the kind Luka who knew how to support her is not around. The actor commits suicide, despairing and losing hope of a cure in a free hospital.

The fate and life of people at the bottom serves as irrefutable evidence of violence against the human person, which inevitably arises under the conditions of a bourgeois state based on the principles of lies and indifference to people.

A vivid accusation of this sounds in the speeches of Satin. “Make my work pleasant... When work is pleasure, life is good!” - he polemically objects to Klesh, who reproaches the residents of the shelter for not working.

In the finale, Satin makes a speech in defense of the freedom and dignity of man, no matter what level of the social ladder he is at. He rebels against the lies that justify “the weight that crushed the hand of the worker... and blames the man dying of hunger.” “Lies are the religion of slaves and masters,” says Gorky’s reasoner. He opposes obedience and humility, calls on people to fight for their rights.

The “love polygon” - the relationship between Kostylev, Vasilisa, Ash and Natasha - is a facet of social conflict. Vasilisa is cheating on her husband with Ash and hopes, with the help of her lover, to get rid of her old and boring husband. Ash leaves Vasilisa for Natasha. Love for a pure, modest girl instills in his soul hope for an honest working life. Climax love conflict taken off stage. We only learn from the remarks of the night shelters that the “beast woman” scalded her out of jealousy sister boiling water

The murder of Kostylev becomes the tragic outcome of a love conflict. We see that the inhumane conditions of the “bottom” cripple people’s souls. Love here does not lead to personal enrichment, but to injury and hard labor.

Thus, from this love conflict, it is the cruel hostess of the flophouse who achieves all goals at once: revenge ex-lover and her rival, gets rid of her unloved husband and becomes the sole owner of the shelter. Her moral impoverishment emphasizes her monstrosity social conditions, in which both the inhabitants of the shelter and its owners are located.

Topic: The problem of humanism in M. Gorky’s play “At the Bottom”.

Goals:

educational:

Improving text analysis skills; formation of universal educational activities in the process of text analysis dramatic work;

Satisfying intellectual interest;

developing:

Development of speech culture, monologue and dialogic speech skills;

Development of logic of thinking;

Development of creative thinking;

Acquiring the ability to conduct a discussion and speak in public;

raising:

Establishing new connecting threads with classmates and the teacher in the process of joint actions;

Instilling a sense of goodwill, attention and respect for the interlocutor;

Acquisition of moral values;

Permission is personal significant problems in the process of considering situational problems;

Activation creativity students.

Tasks:

- create a problematic situation

Encourage students to speak up own point views on various issues.

Form of organizing the lesson:heuristic conversation, literary discussion, elements of theatrical play.

Methods:

Reproductive: verbal, visual;

Productive: creating diagrams, filling them with observational results and personal judgments, creating a multimedia presentation for students about Luke; use of multimedia presentation for the lesson, dramatization, reflection, group work.

Means of education: portrait of M. Gorky, illustrations for the play “At the Lower Depths”, multimedia presentation, computer technology, books with the text of the play “At the Depths”, textbooks, co-creation, mutual responsibility for the results of work, shared experience of success, interpretation literary work.

Form of organization of work in the classroom:frontal, group, individual, creative.

During the classes

The first learning situation is motivational

Teacher reports the topic of the lesson: The clash of heterogeneous worldviews in M. Gorky’s play “At the Depth”. The problem of humanism. (Presentation, slide No. 1.)

Students work collectively in groups, interpret each word of the lesson topic, developing speech and mental activity, writing down variants of semantic findings in notebooks:

Teacher.

What are the goals of our lesson?

Students intuitively perceive goals: understanding author's intention, awareness of it, identification of problems, discovery spiritual world author, enrichment of one’s spiritual world, personal development in the process educational activities, development of speech culture and others. (Presentation, slide No. 2.)

Teacher if necessary, complements and generalizes the answers: the formation of universal educational actions in the process of analyzing the text of a dramatic work, the resolution of personally significant problems in the process of considering situational problems, the activation of students’ creative abilities.

Teacher.

What is the main theme of M. Gorky’s work at the end of the 19th – beginning of the 20th century?

Students.

IN late XIX– at the beginning of the 20th century, the main theme of M. Gorky’s work was the theme of exposing the vices of capitalist reality.

Teacher. What problems is the author performing in the play “At the Lower Depths”?

Students They name the problems of the struggle of life and death, human oppression, spiritual and material poverty, loneliness, the tragedy of society and man, humanism, inhumanity of society, truth and lies. (Presentation, slide No. 3.)

The second learning situation is educational and cognitive

Teacher.

A notable phenomenon of Russian literature at the beginning of the 20th century was Gorky’s play “At the Lower Depths” (1902). What explained its exceptional success? (Presentation, slide No. 4.)

Students.

• A strong impression on the viewer was made by the combination of an extremely realistic depiction of people who have reached the last degree of squalor, despair and lawlessness, with the glorification of Man and his truth. For the first time, an unprecedented world of thieves, tramps, cheaters, that is, people who had sunk to the “bottom” of life, appeared before the eyes of the public. It, like an overturned mirror, reflected the world from which these people were overthrown. (Presentation, slide No. 5, No. 6.)
• Gorky's play is directed against the social unrest of capitalist society and is permeated with a passionate call for a just life. “Freedom at any cost is its spiritual essence,” this is how K. S. Stanislavsky defined the idea of ​​the play, who staged it on the stage of the Moscow Art Theater (1903). (Presentation, slide No. 7.)

Teacher.

The main rule of a literature lesson: you cannot competently defend your point of view without knowledge of the work itself. I offer you a little warm-up. I read a line from the play, and you decide who says it. (Presentation, slide No. 8.)

• “What is conscience for? I'm not rich." (Bubnov.)
• “A person lives in any way... as his heart is adjusted, so he lives...” (Luke.)
• “Education is nonsense, the main thing is talent!” (Actor.)
• “It’s not enough to know, you understand...” (Natasha.)
• “I’m tired, brother, of all human words... all our words are tired!” (Satin.)
• “Can kindness of heart be compared with money? Kindness is above all good things.” (Kostylev.)
• “We must love the living, the living.” (Luke.)
• “It turns out that no matter how you paint yourself on the outside, everything will be erased!” (Bubnov.)
• “When work is a duty, life is slavery!” (Satin.)
• “I don’t have a name here... Do you understand how offensive it is to lose a name? Even dogs have nicknames...” (Actor.)
• “And all the people! No matter how you pretend, no matter how you wobble, if you were born a man, you will die a man...” (Luke.)
• “What kind of people are they? Ragged, golden company... Do you think I won’t break out of here? Wait a minute...the wife will die.” (Mite.)

Teacher comments on the level of knowledge of the text.

The third educational situation is educational and cognitive

Teacher.

What images and associations arise when perceiving the play? (Presentation, slide No. 9.)

Students They conduct observations in groups and record the search results in table format. Students creatively express their understanding and perception of the play by exchanging opinions in groups, then representatives of the groups perform in front of their classmates.

The fourth learning situation is intellectual-reflective

Teacher.

What is the cause of human destruction? Why have people stooped to this level? Who is guilty? Students.

• The inhabitants of the “bottom” are thrown out of normal life due to the wolf laws that reign in society. Man is left to his own devices. If he stumbles, gets out of line, then he faces inevitable moral, and often physical death.
• People feel like they have been. Some of them don't even have a name.
• Lack of faith in justice forced Satin to take revenge on the scoundrel who killed his sister. This revenge brought him to prison, which defined him future fate. Bubnov is forced to leave home, leaving the workshop to his wife and her lover, since he did not hope for protection from representatives of the law.
• Of course, the people who find themselves in the Kostylevo shelter are not at all ideal. They make mistakes, do stupid things, but they do not deserve to be thrown to the “bottom” of life by society without providing any support. Vaska Pepel, the son of a thief, born in prison, is doomed to follow in the footsteps of his parent, because no other path has been ordered for him. The hard work and perseverance of Kleshch, who did not want to accept the fate of a homeless shelter, did not help him rise from the “bottom” of life.

The fifth educational situation is educational and cognitive

Teacher. What questions arise when meeting tragic fate inhabitants of the shelter?

Students. Can a person rise to the surface? What is the way out of this situation, what is the salvation of the people at the bottom?

Teacher.

Let's try to understand these complex philosophical questions. Which scene sets up the conflict?

Students. The beginning of the conflict is the appearance of Luke.

Teacher. Which is better: truth or compassion? Should we use comforting lies like Luke?

Students analyze the episode of the play associated with the appearance of Luke, write down the results of observations in notebooks, and share their thoughts with classmates. (Presentation, slides No. 13, No. 14, No. 15, No. 16, created by one of the students, demonstrated by him.)

The sixth learning situation is intellectual-reflective

Teacher.

What kind of person is Luke? Which moral values gain by getting to know Luka?

Students work with the text, observe, lead a discussion, giving examples, write down their thoughts and interesting findings of others.

The seventh learning situation is educational-cognitive, reflective.

Teacher. (Presentation, slide No. 18.)

The development of the plot focuses on how Luka behaves with each of the inhabitants of the shelter. What does Luke bring to people?

Students worked at home with the text, selected required material and recorded their observations in table format; during the lesson, communicating in groups, they supplement their notes; representatives of the groups speak with the results of the generalization.

Teacher.

What kind of man is he, the old man, the wanderer Luke, who, according to Satin, “leavened his roommates” and who disturbed in his soul what they had not believed in for a long time and what they did not love?

Students about reflection.

• Luka is a rather subtle psychologist, a tireless observer, an optimist. His advice was not implemented not because they were bad, but because the inhabitants of the shelter did not have enough energy and will to implement them. But the souls of the inhabitants of the shelter were excited by the wanderer, their minds began to work more intensely. For example, Vaska Pepel utters the words: “I don’t repent... I don’t believe in conscience... But I feel one thing: I have to live differently! We need to live better! I have to live in such a way that I can respect myself…” (Presentation, slide No. 20.)
• Luke sincerely sympathizes with the victims of life, humiliated and insulted people, selflessly strives to alleviate their suffering and help them. He promises the dying Anna life in paradise after death, where she will rest from earthly suffering. The old man advises Ash and Natasha to start a new life in the golden country of Siberia. He tells the actor about a free hospital for alcoholics, the address of which he has forgotten, but will definitely remember, giving this drunken person hope of returning to his former life.
• Luke is active and caring.
• Luke, a traveling preacher, consoles everyone, promises everyone deliverance from suffering, says to everyone: “You hope!”, “You believe!”/
• Luka is an extraordinary personality, he has a great life experience and a keen interest in people. He doesn’t believe in anything, but he feels sorry for suffering people, so he tells them various comforting words. His whole philosophy is contained in the saying: “What you believe is what you believe.”
• Luka is cunning, resourceful, resourceful.
• Luka is humane, kind, affectionate, gives advice, and shows concern. However, there is a lot of contradictory and incomprehensible things in it.
• Luke's humanism is based on passive compassion, which, while bringing momentary relief, deepens the gap between a person's dream of happiness and his real hopeless situation. This means that Luke’s comforting lie only worsens the situation of the outcasts, leads them into the world of illusions, deprives them last bit of strength to fight social evil, social injustice, because of which Kostylev’s shelters exist.
• Luke's position is the idea of ​​compassion for man, the idea of ​​a "sublime deception" that allows a person to bear the burden of the "low truths" encountered in his life. thorny path. Luke himself formulates his position. Turning to Ash, he says: “... what do you really need badly... think about it, maybe it’s just for you.” Then he talks about the “righteous land.” Luka doesn’t believe in her, he knows that she doesn’t exist. Luke is ready to welcome any idea if it can console a person, alleviate his suffering even for a minute. He does not think about the consequences of a lie that will sooner or later be revealed. Trying to protect a person, Luke at the same time does not believe in him; for him, all people are insignificant, weak, pitiful, and in need of consolation.
• The main feature of Luke's ideology is the feature of slavery. The philosophy of patience echoes the philosophy of oppression, the slave’s point of view echoes the master’s point of view. Gorky puts this thought into Satin’s mouth: “Whoever is weak at heart and who lives on other people’s juices needs a lie... Some people are supported by it, others hide behind it... But whoever is his own master, who is independent and does not take someone else’s - why should he lie?"

Eighth learning situation - intellectual-transformative, reflective

Teacher. We invite you to watch a scene from Act 4 prepared by our students. (From the beginning of act 4 to the words: “Truth is the god of a free man!”).

Teacher.

Students.

• The writer does not accept naive faith in miracles. It reveals the universal significance (even for the outcasts) and the elusiveness of genuine spiritual values. A combination of the eternal and the momentary, the stability and instability of habitual ideas, a small stage space (a dirty flophouse) and thoughts about big world humanity allowed the writer to embody complex life problems in everyday situations.
• The author puts into Satin’s mouth his point of view of “improving the spirit”: “Man is the truth!”, “Everything is in man, everything is for man!” Only man exists, everything else is the work of his hands and his brain! Human! It's great! It sounds...proud! Human! We must respect the person! Don’t feel sorry... don’t humiliate him with pity... you need to respect him!”
• In the text of the drama we find aphorisms that carry an ethical charge, help to evaluate the sincerity or falsehood of the characters’ remarks, understand the reasons that caused it, force us to understand the connection between word and character in dramatic work, evoke thoughts about oneself, living here and now: “A person can teach goodness... very simply!”, “You can’t always heal a soul with truth,” “Under a lying stone... water does not flow” and others.
• The writer idealizes not tramps, insulted and humiliated by failures in life, but a proud freedom-loving force.
• M. Gorky's play is an innovative literary work. In its center not only human destinies, so much a clash of ideas, a dispute about man, about the meaning of life, about truth. (Presentation, slide No. 21.)

The ninth educational situation is educational and cognitive

Tenth educational situation “Lesson summary” - reflective

Teacher.

What impact did the search work on the topic of the lesson have on you?

Students about reflection.

• Reading the text of the play, commenting on it, talking about the characters, we identify the most important features of a socio-philosophical drama. The characters talk and argue a lot. Their conversations are the subject of depiction in the play. Clash of ideas life views, the struggle of worldviews determine the main conflict of the play.
• People of the “bottom” are not villains, not monsters, not scoundrels. They are the same people as us, they just live in different conditions. This amazed the first viewers of the play and shocks new readers.
• Gorky himself saw in the play “a signal for an uprising” and wrote that “this signal can be heard in the words of Satin, in his assessment of man.” Given the unusual stage fate, with the persistent popularity of the play on the stages of the world, it caused and causes great amount the most contradictory interpretations.
• Gorky the thinker continues the debate about humanism, about those “truths” that exclude each other. He is our contemporary, a fighter for a person striving for happiness and believing in the future.
• Gorky sincerely believes in Man, in the noble qualities of his soul, in happiness.

No wonder he said: “It is an excellent position to be a man on earth.” But there is no, and there cannot be, happiness while a person is not free, while injustice dominates at every step. A person deserves happiness and freedom because he is a Human. This is Gorky's humanism. (Presentation, slide No. 22.)

• Maxim Gorky awakens in us the idea of ​​what to be like in the world of people. Finishing the lesson, we do not put an end to it, but continue to actively work on ourselves.

Teacher.

Today they sounded diverse opinions about Luke, about him life position, about his worldview. While talking about this character, we touched on many issues that go beyond the scope of a literary work and literary criticism in general.

When we see a beggar, a ragged person on the street, we often don’t think about the fact that in front of us is a person who has lost faith in himself and in people (there is no one on earth who would want to support this faith), we pass by and respond to a request for help with a contemptuous, condemning look. But this is either an old man whom we did not protect, or a child whom no one warmed, or an adult who found himself in a difficult life situation. Shouldn't we take pity on the disadvantaged, as Luke does? Shouldn't we remember the words of Satin: “We must respect a person!” The main thing: do not pass by, help the person!

Be merciful

Homework.

1) Make a sample of the characters’ statements on the following questions:

• The place and role of a person in life.
• Does a person need the truth?
• Is it possible to change your life?

2) Prepare a statement on one of the identified issues.

3) Learn by heart Satin’s famous monologues about truth and man (Act 4).

Student, prepared for the lesson independently,reads N. Zabolotsky’s poem “Don’t let your soul be lazy.”