Almost every adult, even the most kind and sympathetic, has an enemy or even several. Man is a social being, and human relationships are very complex. After all, in an animal, the only enemy is the one whose food chain includes the animal itself. It's much more difficult for people. Throughout life we ​​meet different people in different situations, so it often happens that we can not get along with each other. Because of misunderstanding, disagreements, clashes of interests and there are enemies.

Is it possible to respect the enemy? Of course you can, and sometimes you even need to. After all, your personal relationships, hostility, do not negate the fact that he can be smart, intelligent, and even noble man worthy of respect. A vivid example from life is my sister's boss. She is an overly harsh boss, often unfair to her subordinates, so few people have good relations with her in the service. But recently, the sister found out that her supervisor broke off in the middle of the night in her car to rescue homeless puppies and take them to the veterinary clinic, and later brought them all to her home for overexposure. This is a noble act. And he says that a person whom we do not love or even hate, we can simply know very poorly. There are also many examples in history and literature when the enemy was worthy of respect. Here is a vivid historical example. On August 5, fierce battles were going on near Smolensk. The pressure could not be contained. Napoleon's army entered the city. The next day, the corps of General Dokhturov left the city. No one knew what fate befell General Scalon, who fought on the front line, in the thick of the battle. There was no way to search for his body, it was necessary to retreat and as soon as possible. It turned out that the French general, who had been killed by buckshot, was discovered by the French the morning after the bloody battle at the Molokhov Gate. Napoleon was delighted with the feat of his enemy and ordered the burial of the general with full military honors. The emperor personally attended the funeral, led the solemn volley of arms. And even according to Russian custom, he threw a handful of earth into the grave of A.A. Skalon buried near the walls of the Royal Bastion of the Smolensk Fortress. This example shows that even in war the enemy is worthy of respect if he is brave, honest and noble, adequately fulfills his military duty, does not give up in the face of danger.

Thus, we can conclude that the enemy can be respected. The enemy, like any person, is probably endowed with some qualities worthy of respect. We may just not know this person well, and he knows us. After all, people behave differently with different people. And he also has close people, friends who love him. But on the other hand, there are people who are really nasty and vile. People who do very bad things. There are those who betray friends, substitute comrades. And also those who offend kids and mock animals. Those who do not appreciate the care of loved ones, neglect them, deceive their elders. Such an enemy should not be respected, I think.

(1) The meeting happened unexpectedly. (2) Two Germans, talking peacefully, went out to Pluzhnikov from behind the surviving wall. (3) The carbines hung over their shoulders, but even if they held them in their hands, Pluzhnikov would have managed to shoot first.

Composition

In the most desperate and difficult times, each person reveals himself to the fullest. War is an event that affects the character and worldview of each of its participants. In the text given to us, B.L. Vasiliev.

Describing one of the wartime periods, the author of the text introduces us to a situation in which one of the characters had to make a serious moral choice. The meeting between the Pluzhnikovs and the German "occurred unexpectedly", and just as unexpectedly came to its logical conclusion: one of them was supposed to die, and now the German was on his knees and shouting something pitiful, "choking and swallowing words." There was something about family, children and mercy in this cry, the writer emphasizes that the German "did not want to fight, of course, he wandered into these terrible ruins not by his own desire," the Soviet soldier also understood this. He was to commit murder, and at that time there was no question of pity for the Germans - however, B.L. Vasiliev leads us to the idea that there are exceptions to everything, especially when a soldier strives to maintain the purity of his conscience no matter what.

The writer's thought is clear to me: he believes that even in the most terrible war times, one who has a clear conscience and who realizes the value human life, is able to spare the captive enemy and show him compassion and mercy.

It is difficult to disagree with B.L. Vasiliev, because he knows firsthand how important it was to remain human during the Great Patriotic War. I also believe that for a soldier, for his moral and mental health, it is very important, despite physical exhaustion and anger, to be able to preserve humanity and mercy in himself, because not every German could deserve the most brutal retribution.

In the story of V.A. Zakrutkin "Mother of Man" main character carries his humanity and mercy through all trials. She, feeling a burning hatred for the Nazis who killed her family, having met a German boy on her way, denies herself revenge. Hearing the boy's cry, Mary was filled with pity for the child, and, thanks to her humanism and kindness of the heart, left him alive.

The hero of the story M.A. Sholokhov "The Fate of Man" lost all his relatives in the war. He was forced to go through many trials, but even being tired and embittered, Andrei Sokolov found a place in his heart for love and mercy. Having met little boy, left alone on the street by the will of fate, our soldier takes control of him, thus giving the boy a chance to happy life.

About how hard it is to remain a man during the war, more than a dozen books have been written. Each of those soldiers who fought for our future experienced the amount of upheaval that modern man can't even fully comprehend. However, most of all it is written about those who, even in that inhumanity and dirt, managed to save themselves, their pure thoughts and a good heart.

Problem national unity at tragic moments in history

III. Military issues

Politicians start wars, but the people win. Not a single war ended in victory as a result of the strategic skillful actions of military leaders. Only the people, standing up for the defense of their Fatherland, ensure victory at the cost of great losses.

The Patriotic War of 1812 was won when the French in their own skin experienced the power of the "club people's war". Let us recall Tolstoy's famous comparison of two swordsmen. The duel between them was at first carried out according to all the rules of a fencing fight, but suddenly one of the opponents, feeling wounded and realizing that this is a serious matter, but concerns his life, throws his sword, takes the first club that comes across and begins to toss with it. The opponent begins to resent that the fight is not going according to the rules, as if the killing has some rules. Therefore, the people, armed with a club, causes fear in Napoleon, and he does not stop complaining to Alexander I that the war is being waged against all rules. Tolstoy's thought is clear: the course of hostilities does not depend on politicians and military leaders, but on some kind of inner feeling that unites people. In war, this is the spirit of the army, the spirit of the people, this is what Tolstoy called "hidden warmth of patriotism."

Fracture in the Great Patriotic War occurred during the Battle of Stalingrad, when "a Russian soldier was ready to tear a bone from a skeleton and go with it to a fascist" (A. Platonov). The unity of the people in the "time of grief", their steadfastness, courage, daily heroism - this is the true price of victory. In the novel by Y. Bondarev « Hot Snow» the most tragic moments of the war are reflected, when Manstein's brutalized tanks rush to their group surrounded in Stalingrad. Young gunners, yesterday's boys, with superhuman efforts hold back the onslaught of brutalized fascists armed to the teeth. The sky was blood-smoked, the snow melted from bullets, the ground burned under their feet, but the Russian soldier held out and did not let the tanks break through. For this feat, General Bessonov, defying all conventions, without award papers, presents orders and medals to the remaining soldiers. “What can I do, what can I do…” he says bitterly, approaching another soldier. The general could, but the authorities? Pain pierces the heart from the fact that the state remembers the people only at tragic moments in history.

G. Vladimov in the novel "The General and His Army" has an episode that tells about the battle of Volkhov, when the army of General Kobrisov was squeezed into a German ring. Everyone was thrown into battle: with and without weapons. They even drove the walking wounded from the medical battalion - in dressing gowns and underpants, forgetting to hand out weapons. And a miracle happened: these unarmed men stopped the Germans. Their commander was taken prisoner, brought to the general, he strictly asks:

Why did you back off. You also had such positions that you could defeat the division!

Mr. General, - the prisoner answers, - my machine gunners are true soldiers. But shooting an unarmed crowd in hospital gowns was not taught to us. Our nerves failed, perhaps for the first time in this war.

What is it: a manifestation of humanism or a nervous shock German soldiers? Probably still humane attitude to unarmed wounded soldiers forced to defend their land, their people.

Text from the exam

(1) I pass through the underground passage near the Sovetskaya Hotel. (2) Ahead, a beggar musician in black glasses sits on a bench and sings, playing along with his guitar. (Z) The transition at that time for some reason was empty. (4) He caught up with the musician, scooped up a change from his coat and poured it into an iron box. (5) I go further. (6) I accidentally put my hand in my pocket and I feel that there are still a lot of coins. (7) What the hell! (8) I was sure that when I gave money to the musician, I took out everything that was in my pocket. (9) He returned to the musician and, already rejoicing that he was wearing black glasses and he, most likely, did not notice the stupid complexity of the whole procedure, again scooped up small change from his coat and poured it into an iron box. (10) Went on. (11) He walked ten steps away and, again putting his hand in his pocket, he suddenly found that there were still a lot of coins. (12) At the first moment, I was so amazed that it was just right to shout: (13) “A miracle! (14) Miracle! (15) The Lord fills my pocket, emptied for the poor!” (16) But after a moment it cooled down.

(17) I realized that the coins were simply stuck in the deep folds of my coat. (18) There are a lot of them accumulated there. (19) Change is often given in small change, but there seems to be nothing to buy with it. (20) Why did I not pick up coins for the first and second time? (21) Because he did it casually and automatically. (22) Why carelessly and automatically? (23) Because, alas, he was indifferent to the musician. (24) Then why did he scoop up a change from his pocket? (25) Most likely because he crossed the underground passages many times, where the beggars sat with outstretched hands, and quite often, in a hurry, out of laziness, he passed by. (26) I passed, but there was a scratch on my conscience: I had to stop and give them something. (27) Perhaps unconsciously this petty act of mercy was transferred to others. (28) Usually a lot of people scurry along these transitions. (29) And now there was no one, and he seemed to be playing for me alone.

(Z0) However, there is something in all this. (31) Perhaps, in a large sense, good should be done indifferently, so that vanity does not arise, so as not to expect any gratitude, so as not to be angry because no one thanks you. (32) Yes, and what a good thing it is if in response to it a person thanks you. (ZZ) So you are in the calculation and there was no disinterested good. (34) By the way, as soon as we realized the selflessness of our act, we received a secret reward for our selflessness. (35) Give indifferently what you can give to the needy, and move on without thinking about it. (36) But you can put the question this way. (37) Kindness and gratitude are necessary for a person and serve the development of mankind in the field of the spirit, as trade in the material field. (38) The exchange of spiritual values ​​\u200b\u200b(gratitude in response to kindness) may be even more necessary for a person than trade.

(According to F. Iskander)

Introduction

Mercy is a feeling that distinguishes a person from an animal. Thanks to this feeling, we build relationships with others, become capable of compassion, sympathy.

Mercy is love for the world, for people, for oneself. It includes many aspects.

Problem

What is true mercy? Should we expect gratitude for the good deed addressed to a random person? Do people need this gratitude?

F. Iskander reflects on these questions in his text. The problem of mercy is one of the main ones in his work.

A comment

The author recalls a case from his own life, when he saw a beggar blind musician asking for alms in an underground passage. There was no one around. Finding himself next to the musician, the lyrical hero of Iskander mechanically scooped out a small change from his pocket and put it in an iron can in front of the musician.

The hero was already ready to shout about a miracle, when he suddenly realized that the change was simply stuck in the folds of his pocket. His actions were so filled with automatism and indifference that he simply did not notice the remaining money.

The author reflects on what made him give alms to the beggar? Indeed, many times he passed by and from haste or from laziness did not give anything. Perhaps because there were a lot of people around, and this time the musician sang and played only for him.

The author assumes that it is necessary to do good with indifference, so that even a shadow of vanity does not arise. Only then will mercy be selfless: "Give indifferently what you can give to the needy, and move on without thinking about it."

Kindness and gratitude are compared in the text with trade.

Author's position

F. Iskander is sure that the exchange of spiritual values ​​- mercy, compassion and gratitude is necessary for a person for development no less than material values.

own position

I fully share the author's point of view. Spirituality in our time is much more valuable than material well-being. Mercy is sometimes hidden by us in the most secret corners of the soul and is taken out from there only under the influence of some special circumstances. For example, when we find ourselves one on one with a person who is in a false life situation.

Having shown generosity, we involuntarily expect some gratitude from the person to whom this very generosity was directed.

And, even hearing a simple: “God bless you!” We rejoice in it like children. We must always remain human so as not to give conscience a reason to remind ourselves.

Argument #1

There are many examples in the literature where the heroes show mercy, being in a situation similar to that presented by F. Iskander.

I.S. Turgenev has a number of works, united under the title "Poems in Prose". Among them, the miniature "The Beggar" stands out.

The author describes his meeting with a poor old man, helplessly stretching out his hand with a request for alms. The lyrical hero of Turgenev began to fumble in his pockets in search of at least something that could help the old man. But he did not find anything: not a watch, not even a handkerchief.

Embarrassed that he could not help the poor man in any way, he shook the withered hand of the beggar and called him brother, apologizing for not being able to somehow alleviate his suffering.

He smiled back and said that this was also alms.

Even without having anything in your soul, you can enrich a person by showing a little mercy and compassion.

Argument #2

In the novel by F.M. Dostoevsky's "Crime and Punishment" presents the image of Sonya Marmeladova, which is the embodiment of mercy for millions of readers and the author himself.

Sonya voluntarily went to the panel to save her little brother and sister, stepmother, sick with consumption and drunken father.

She sacrifices herself in the name of saving her relatives, while not reproaching them for anything, not reproaching them with a word.

Life on the "yellow ticket" is not a whim, not a thirst for an easy and beautiful life, not a manifestation of stupidity, but an act of mercy towards those in need.

Sonya behaved this way only because she could not do otherwise - her conscience would not allow it.

Conclusion

Mercy is directly related to conscience, humanity, compassion and self-sacrifice.

Mercy
2. The problem of mercy for the defeated enemy was shown by Sholokhov in the work “ Quiet Don". This happened in 1914, where the author shows the perception of people in the first days of the war. We will consider only the episode where each Cossack treated the prisoner differently. Chubaty was the first to notice him and led him to a pine tree. The prisoner was fussing, trembling, unfastening the buckle. His life was on the verge of death, and this hair could have been torn off by the Cossack Grigory, but, strangely enough, he "carefully helped him." Grigory showed mercy to the prisoner, in contrast to Chubaty, who perceived people "like dough." The prisoner felt fear, he tried in every possible way to dissuade Grigory and other Cossacks from Chubaty leading him to the headquarters. The horror in his eyes, "raised whirlwinds and a confident, gallant gait" remained in Grigory's memory. He didn't want death for someone who could easily kill him. But he could not calmly react to the fact that Chubaty "cut down" the prisoner. That's why he tried to shoot the one who shot at the unarmed hussar. Thus, the manifestation of mercy in relation to the defeated enemy should be inherent in every warrior, since this trait is an integral part of a truly good human being.
People's need for comfort
2. KROTOV VG Chervyachok Ignatius and his dreams. but he sobbed very sadly.
The worm Ignatius knew that the moth had something to worry about. Something happened to Micah with the left wing. It became more and more difficult for them to wave, the doctors shrugged and did not know what to advise. Now I can't fly at all.
How to comfort him? Maybe consolations will only make him worse? But the worm Ignatius could not leave him to grieve alone.
“Once I dreamed of being a magician,” he said thoughtfully, not even addressing Micha, just to himself. - If someone is ill, you will say a special spell, just for this occasion, and everything will be fine.
“Yeah,” Mikha said in a trembling voice, but without sobs, “he dreamed, dreamed, but did not dream.
- And then I gradually understood one amazing thing, - continued the worm Ignatius. “It's not just WHAT happened to you, but WHY. If you think about it before, it turns out better than any spell. For example, what would you say about becoming a wizard?
- Like this? - the moth was surprised.
- Oh, this is a business conversation, - the worm was delighted. Let's discuss everything in detail.
They got into a conversation, and the conversation dragged on for a long time ... ".

1. An internal enemy - breast cancer with a probability of 87 percent scared the actress Angelina Jolie so much that she decided on a bilateral amputation. According to the actress, she deliberately made her own story public in order to try to save other women. The threat of breast cancer, which forced Jolie to go under the surgeon's knife, many realize too late. Angelina Jolie: “I am lucky to have a partner, Brad Pitt, who gives me love and support. So anyone whose wife or girlfriend is going through this should know that you are a very important support. During each operation, Brad was at the Pink Lotus Center, where I was treated. Together we managed to find reasons to laugh. We knew that treatment was a necessary thing for our family and that it would bring us closer. And so it happened."

Cooperative activity.
1. in social psychology - an organized system of activity of interacting individuals, aimed at the expedient production, reproduction of objects of material and spiritual culture. Features joint activities:
1) spatial and temporal co-presence of participants, creating the possibility of direct personal contact between them - the exchange of actions, information, as well as mutual perception;
2) the presence of a single goal - an anticipated result of activity that meets the common interests and contributes to the realization of the needs of each of the participants; as a prototype of the result and, together, the initial moment of activity, the goal also belongs to the constitutive features;
3) the presence of organizational and management bodies, embodied either in the person of one of the participants, endowed with special powers, or distributed;
4) division of the process of activity between the participants, due to the nature of the goal, means and conditions for achieving it, the composition and skill level of the performers; this implies the interdependence of individuals, manifested: a) either in the final product of activity - in this case, individual operations are performed in parallel and do not depend on the sequence of actions of others; b) either in the very process of its production - in this case, individual operations are interdependent (specialized and hierarchized), because they must be performed simultaneously as functionally different components of a complex operation, or in a strict sequence, when the result of one operation serves as a condition for starting another;
5) the emergence in the course of activity of interpersonal relations - on the basis of subject-specific functional-role interactions and acquiring a relatively independent character over time; initially conditioned by the content of activity, they themselves influence its process and results. S.Yu. Golovin. Practical Psychologist Dictionary