Speaking about spiritual languor, the nightingale states: Preparing for the Unified State Exam in Russian - a collection of texts

Original text:

(1) Even the most developed people, I noticed, are deeply convinced that living a spiritual life means going to theaters, reading books, arguing about the meaning of life. (2) But here in the “Prophet”:

We are tormented by spiritual thirst,
I dragged myself in the dark desert...

(3) What did Pushkin’s hero lack - disputes, theaters and exhibitions? (4) What does this mean - spiritual thirst?

(5) Spirituality is not the same as culture of behavior or education. (6) A huge number of people, without education, have the highest fortitude. (7) Intelligence is not education, but spirituality. (8) Why are the most subtle connoisseurs of art sometimes unfit people? (9) Yes, because reading books, visiting theaters and museums is not spiritual life. (10) A person’s spiritual life is his own aspiration for the lofty, and then a book or theater excites him because it meets his aspirations. (11) In works of art, a spiritual person seeks an interlocutor, an ally - he needs art to maintain his own spirit, to strengthen his own faith in goodness, truth, beauty. (12) When a person’s spirit is low, then in the theater and cinema he only has fun, kills time, even if he is a connoisseur of art. (13) In the same way, art itself can be unspiritual - all the signs of talent are present, but there is no desire for truth and goodness and, therefore, there is no art, because art is always uplifting, this is its purpose.

(14) The opposite also happens: there are kind people, capable of love and hope, who did not know the highest spiritual aspirations in childhood and youth, and did not encounter them. (15) Such people do not violate moral laws, but their lack of spirituality is immediately visible. (16) A kind and hard-working person, but his soul is not tormented, he cannot, he does not want to go beyond the circle of everyday worries.

(17) What does a person thirst for when he has spiritual yearning? (18) Desires are usually divided into high and low, good and bad. (19) But let’s divide them according to a different principle: into finite and infinite. (20) Final desires can be fulfilled by such and such a date; these are desires to acquire, receive, achieve, become... (21) But endless desires will never be fully fulfilled, never exhaust themselves - let's call them aspirations: “sacred heat of the heart, to a high aspiration” (Pushkin). (22) The desire for good is endless, the thirst for truth is insatiable, the hunger for beauty is insatiable... (S. Soloveichik)

Essay-reasoning

Spirituality. Spiritual life. Spiritual aspiration. What actually lies behind these concepts?

Undoubtedly, this problem belongs to the category of moral ones. In the 21st century, the century of information technology, it is more relevant than ever. Quoting A. S. Pushkin, S. Soloveichik tries to set the reader up for a serious conversation in order to clearly and consistently explain the true meaning of the concept of “spiritual life.”

The author believes that a synonym for spirituality is, to some extent, intelligence - not the level of education, but the richness of a person’s inner world. S. Soloveichik proves to us: visiting theaters and exhibitions, reading books is not spiritual life. Spirituality is the desire for something high, going beyond everyday life.

I agree with the author in his definition of “spirituality”. In my opinion, fortitude is the basis of spiritual life. A “spiritual person” is in constant search for truth and beauty, truth and justice... Education and art for him are only a way to strengthen his own faith in eternal values. The thirst for knowledge is the answer to his spiritual aspirations. People deprived of this moral core (strength of spirit) see books, theater, and cinema only as a way to have fun; they do not strive for anything more. What for?

To confirm my words, I would like to recall the heroes of E. Zamyatin’s novel “We”. “Numbers,” as the author calls them, lived in a mathematically ideal state, their life rhythm was honed to perfection. Each number was essentially a mathematician. But everything was limited to the mind: the heroes had no soul. They did not feel the need to strive for something high, they were not interested in the beauty of the world fenced off by city walls, it frightened them. Can such a life be called spiritual?

But Alyoshka, the hero of A. Solzhenitsyn’s story “One Day in the Life of Ivan Denisovich,” is precisely an example of a spiritual person. He went to prison because of his faith, but did not abandon it; on the contrary, this young man defended his truth and tried to convey it to other prisoners. Not a single day passed without reading the Gospel, copied into an ordinary notebook.

As long as such Alyoshkas exist in books and in real life, humanity will follow them to truth, goodness, faith... You just need to try to go beyond the circle of everyday worries and think about something more...

Raspopova E., 2008

Essay-reasoning based on the text by S. Soloveichik

Original text:

We are tormented by spiritual thirst,
I dragged myself in the dark desert...

(3) What did Pushkin’s hero lack - disputes, theaters and exhibitions? (4) What does this mean - spiritual thirst?

Essay-reasoning

Spirituality. Spiritual life. Spiritual aspiration. What actually lies behind these concepts?

Undoubtedly, this problem is highly moral. In the 21st century, the age of information technology, it is more relevant than ever. Quoting A.S. Pushkin, S. Soloveichik tries to set the reader up for a serious conversation in order to clearly and consistently explain the true meaning of the concept of “spiritual life.”

I agree with the author in his definition of “spirituality”. In my opinion, fortitude is the basis of spiritual life. A “spiritual person” is in a constant search for truth and beauty, truth and justice... Education and art for him are only a way to strengthen his own faith in eternal values. The thirst for knowledge is the answer to his spiritual aspirations. People deprived of this moral core (strength of spirit) see books, theater, and cinema only as a way to have fun; they do not strive for anything more. What for?

To confirm my words, I would like to mention the heroes of E. Zamyatin’s novel “We”. “Numbers,” as the author calls them, lived in a mathematically ideal state, their life rhythm was honed to perfection. Each number,” in essence, was a mathematician. But everything was limited to the mind: the heroes had no soul. They did not feel the need to strive for something high, they were not interested in the beauty of the world fenced off by city walls, it frightened them. Can such a life be called spiritual?

Essay-discussion based on the text by A. Chekhov

Original text:

(1) Near the wide steppe road, called the big road, a flock of sheep spent the night. (2) Two shepherds guarded her. (3) One was an old man of about eighty, toothless, with a trembling face, lying on his stomach near the road, with his elbows on the dusty leaves of the plantain. (4) The other was a young guy, with thick black eyebrows and no mustache, dressed in a line from which cheap bags are sewn. (5) He lay on his back and, putting his hands under his head, looked up at the sky, where the Milky Way stretched just above his face and the stars were dozing.

(6) In the sleepy, frozen air there was a monotonous noise, without which a steppe summer night cannot do. (7) Grasshoppers chattered continuously, quails sang, and a mile away from the flock, in a ravine in which a stream ran and willows grew, young nightingales lazily whistled.

(8) Suddenly the old shepherd broke the silence:

– (9) Sanka, are you sleeping or what?

“(10) No, grandfather,” the young man did not immediately respond.

“(11) There are a lot of treasures in these places,” the old man sighed. - (12) From everything you can see that there is, only, brother, there is no one to dig them.

(13) The young shepherd crawled two steps towards the old man and, resting his head on his fists, fixed his motionless gaze on him. (14) An infantile expression of fear and curiosity shone in his dark eyes and, as it seemed in the twilight, stretched and flattened the large features of his young, rough face. (15) He listened intently.

“(16) And the scriptures say that there are many treasures here,” the old man continued. - (17) And a treasure is a person’s happiness! (18) One old Novopavlovsk soldier in Ivanovka was shown a map, and in that map it was printed about the place, and even how many pounds of gold, and in what container. (19) He would have gotten the treasure from this map a long time ago, but the treasure is enchanted and you can’t approach it.

- (20) Why, grandfather, won’t you come up to me? - asked the young man.

– (21) There must be some reason, the soldier did not say. (22) Spellbound... (23) A talisman is needed.

(24) The old man spoke with enthusiasm, as if he was pouring out his soul. (25) He had a nasal voice from the lack of habit of speaking a lot and quickly, stuttered and, feeling such a lack of his speech, tried to brighten it up with gesticulations of his head, hands and skinny shoulders. (26) With each such gesture, his canvas shirt wrinkled into folds, crawled towards his shoulders and exposed his back, black from tanning and age.

(27) He pulled it off, and she immediately climbed up again. (28) Finally the old man, as if driven out of patience by this disobedient shirt, jumped up and spoke bitterly:

– (29) Happiness is nearby, but what’s the use of it if it’s buried in the ground?

(30) So it goes to waste, without any benefit, like sheep dung! (31) But there is a lot of happiness, so much, boy, that there would be enough of it for the whole district! (32) Let not a single soul see him!

- (33) Grandfather, what will you do with this happiness if you find it?

– (34) Me? – the old man grinned. - (35) If only I could find it, otherwise... I’d show everyone Kuzka’s mother... (36) Hm!.. (37) I know what to do...

(38) And the old man was unable to answer what he would do with happiness if he found it. (39) In his entire life, this question presented itself to him that morning, probably for the first time and, judging by the expression on his face, frivolous and indifferent, it did not seem important to him and worthy of reflection.

(40) Surrounded by a slight haze, a huge crimson sun appeared.

(41) It was quickly getting lighter around. (42) Wide stripes of light, still cold, bathing in the dewy grass, stretching and with a cheerful look, as if trying to show that they were not tired of it, began to lie down on the ground. (43) Silver wormwood, blue cornflowers, yellow colza - all this was joyfully and carelessly colorful, mistaking the light of the sun for its own smile.

(44) The old man and Sanka dispersed to the edges of the flock. (45) Then both stood up like pillars, without moving, looking at the ground and thinking. (46) The first was haunted by thoughts about treasures, while the second was thinking about what was said at night. (47) Sanka was not interested in the treasures themselves, which he did not need, but in the fantastic nature and unrealizability of human happiness.

(According to A.P. Chekhov)

Essay – reasoning:

Before me is the text of A.P. Chekhov, in which, in my opinion, the writer reflects on the question of different understandings of happiness.

The problem identified by the writer is as old as time. It will not lose its relevance, because each person understands happiness in his own way. For some, happiness is wealth, fame, a successful career, the desire for achievement, the satisfaction of some personal interests and ambitions. For others, happiness is respect, love, mutual understanding in the family, reliable friends. A.P. In his story, Chekhov contrasts two heroes - an eighty-year-old man and a young guy Sanka. The old shepherd “enthusiastically” tells Sanka that there are treasures buried in the ground. “Happiness is nearby, but what’s the use of it...” the old man says regretfully. The young guy is not surprised by the old man’s story about the treasures; he only thinks about the “fantasticity and unrealizability of human happiness.”

Comparing the two heroes, A.P. Chekhov convinces us, his readers, that everyone understands happiness differently. But the writer is most likely closer to the idea of the happiness of a young guy. It is he who looks not at the ground, but at the sky, which means he is open to everything new and unknown. Happiness is everywhere, happiness is all around, happiness is spilled in this world, there is no need to dig happiness out of the ground. This is precisely the idea that the writer is trying to instill in us by including vivid landscapes in the story.

It is impossible not to agree with the opinion of A.P. Chekhov. All people have different ideas about the meaning of life, about love, about family and other concepts, and they have the same different ideas about happiness. In the pursuit of happiness, people often do not see that it is nearby, they just need to reach out to it. A banal holiday romance for Dmitry Gurov, the hero of A.P. Chekhov’s story “The Lady with the Dog,” turns into real, great love, which humanizes him and awakens spiritual wealth in him. It seems that this is happiness. But Dmitry and Anna Sergeevna do not fight for their love, but continue to look for a solution, to dream of a “new, wonderful life.”

It often happens that people’s idea of happiness changes under the influence of some life circumstances. For example, Prince Andrei Bolkonsky dreams of the glory of Napoleon, strives to accomplish a feat, and only after the Battle of Austrelitz, when he is on the verge of death, does he come to the understanding that he must live for his loved ones. And too late, another truth is revealed to him: happiness is when you can love and forgive.

Everyone wants to be happy in their own way, this is a natural human need, but the path to happiness is difficult and thorny, full of serious trials, victories and defeats. No matter how different our idea of happiness may be, we should remember that the path to achieving it must be walked with dignity, be able to appreciate moments of happiness, and live by them.

Essay-discussion based on the text by E. Shima

Original text:

(1) The first post-war spring came to Leningrad. (2) One day I was walking home from the factory. (3) A long sunset smoked over the city. (4) The rain had just started pouring, drops were still rattling, falling from the eaves, and the blue puddles on the pavement were smoking with steam.

(5) I remembered how I returned to Leningrad before the end of the war and did not recognize it: the streets seemed deserted and dead, not a single lamp was on, not a single window was lit; in place of lawns and flower beds there was black bare earth, divided into tiny crooked beds; Last year's leaves scraped and rustled along the paths of dug up city gardens...

(6) I walked slowly, exposing my face to the drops and smiling at my own thoughts. (7) That first spring after the war we had a lot of work; We defended one and a half to two shifts and walked around angry and sleep-deprived. (8) And now the fever is over, and you can rest.

(9) A woman came across me. (10) She carried a bouquet of yellowish bird cherry. (11) I didn’t have time to step aside, and rough soft leaves touched my face. (12) For a moment I felt a half-forgotten smell - so fresh, cooling, as if from an icicle placed on the tongue.

(13) And unexpectedly I met her.

(14) Old, spreading, it grew at the end of a quiet street, reaching third floors. (15) From a distance it seemed as if a clear summer cloud had descended between the houses. (16) Approaching, I stopped at the bent branches. (17) Brushes of large flowers swayed overhead. (18) You could touch them with your hands. (19) They could have been torn off.

(20) I extended my hand. (21) These flowers will be at my house today...

(22) As the branch broke, it crunched loudly. (23) I hastily put it behind my back. (24) Tapping with a stick, a stooped, thin old man approached the bird cherry tree. (25) Taking off his hat, he leaned against the trunk and seemed to doze off. (26) I could hear him breathing - snoring like an old man.

(27) I moved away and then noticed two more people. (28) They stood huddled close to each other - a young guy and a girl. (29) They didn’t notice either me or the old man.

(30) And I also saw windows. (31) The windows in the neighboring houses are wide open. (32) It seemed that the houses were also breathing, greedily and deeply...

(33) I imagined those who live on this street and thought: how did they manage to preserve the bird cherry? (34) Not from words - I know it myself: in the terrible blockade winter, when the water freezes in the rooms and frost settles on the walls, what would you not sacrifice for the sake of a crumb of warmth, for the sake of a weak flame in the stove? (35) But the huge old tree survived. (36) Not in the garden, not in the park - right on the street, not guarded by anyone... (37) Did people really care about beauty and wait for spring on the threshold of their death?

(According to E. Shim)

Essay – reasoning:

The famous poet N. Zabolotsky has a poem “Ugly Girl”, which ends with a rhetorical question:

What is beauty

And why do people deify her?

She is a vessel in which there is emptiness,

Or a fire flickering in a vessel?

Before me is a text by the Russian writer Eduard Yuryevich Shim. This text also talks about beauty. The author invites us, his readers, to think about the question of what is the role of beauty in the revival of the human soul.

Beauty is an eternal, enduring concept; many people are concerned about the problem of the essence of beauty, which, of course, can be classified as moral. At the same time, this eternal problem will always remain relevant. E. Shim paints a picture of post-war Leningrad, a city that almost died from cold, hunger, and suffering. But the narrator is struck not by the “deserted and dead” streets, but by the “old, spreading bird cherry tree.” Using various means of expressiveness, E. Shim shows what admiration for beauty the narrator feels: for him, bird cherry is a “summer white cloud,” and houses breathe “greedily and deeply,” absorbing the aroma of flowers. The narrator is surprised by the resilience of the townspeople, who, on the threshold of their death, did not cut down the tree “for the sake of a little warmth”, but were able to preserve the bird cherry - a symbol of hope and peace, spring and beauty.

It is impossible not to agree with the author's thoughts. Beauty, it seems to me, can awaken new feelings in a person, make him dream about the future. Let us recall an episode from the novel by L.N. Tolstoy's "War and Peace", when Prince Andrei Bolkonsky comes to Otradnoye on guardianship matters. A beautiful moonlit night and the voice of dreamy Natasha Rostova awaken in the hero the desire to live, rejoice, and inspire hope for new love.

The ability to appreciate beauty can save a person from the fear of death, sad thoughts, and mental discord. For example, the heroine of E. Nosov’s story “Living Flame,” Aunt Olya, did not like poppies because of their “instant” beauty. These flowers burned violently in the flowerbed and burned just as quickly, leaving behind only beaters. When the narrator-guest secretly sowed poppies and they soon bloomed, Aunt Olya then continued to plant poppies, because these beautiful flowers reminded her of the life of her son Alexei, who died in the war, as bright as a flash and short. “Living fire” from poppies heals the mother’s soul and illuminates bitter memories of the war.

Beauty, however, does not always have a miraculous power that can transform a person, rid him of vulgarity, cynicism, and pettiness. In the play by A.P. Chekhov's cherry orchard is the embodiment of the beauty and culture of the past. This is how Ranevskaya and Gaev perceive the garden. Unfortunately, this beauty is only a subject of admiration for the heroes, because they cannot save the garden from sale, from destruction. And Ermolai Lopakhin is going to cut down all the trees, divide the garden into summer cottages, for him “the only remarkable thing about this garden is that it is very large.”

In conclusion, answering N. Zabolotsky’s question about the essence of beauty, I would like to say that, most likely, beauty is a fire “flickering in a vessel.” It is the ability to appreciate beauty that enriches a person’s soul and prevents him from becoming disappointed, despairing, or perishing.

We are tormented by spiritual thirst,
I dragged myself in the dark desert...

(3) What did Pushkin’s hero lack - disputes, theaters and exhibitions? (4) What does this mean - spiritual thirst?

COMPOSITION

1. Problem

What is spirituality?What does it mean to “live a spiritual life”? S. Soloveichik makes us think about this serious problem.
2. Comment on the problem
Discussing these issues, the author emphasizes that culture of behavior, education, passion for art are not yet indicators of spirituality. A highly educated, well-mannered person who values art can be spiritually poor, low, and worthless. But good people who do not violate moral laws can also be unspiritual if their soul does not develop, if it is focused only on everyday worries and problems.
3. Author's position
According to the writer, “a person’s spiritual life is his own desire for the high,” for the good, it is an unquenchable thirst for truth, an insatiable hunger for beauty.
4. Own position

I absolutely agree with the author's position. The constant pursuit of higher values, improvement of the inner world - this is what motivates highly moral people.

5. Argument No. 1

An example of this is Leo Tolstoy's novel "War and Peace", whose heroes - Andrei Bolkonsky, Pierre Bezukhov, Natasha Rostova - are preoccupied with spiritual quests.

(1) It has long been noted that in our time the world of feeling is especially clearly opposed to the world of intellect. (2) We are focused on knowledge, science, technology; the achievements of the mind amaze the mind. (3) A strong mind opens up new methods of production; and what can give him a strong feeling? (4) What are passions? (5) A reasonable person understands his responsibilities and can be relied upon. (6) What should the feeling do near the conveyor? (7) And how to manage feelings?

(8) This is how a false idea arises about the superiority of reason over feelings, about the antagonism between feelings and reason, about the usefulness of the mind and the uselessness of feelings. (9) Let us remember this danger when reflecting on the education of the mind. (10) Even for convenient study, even temporarily, even in the form of admission, we should not separate mind and feeling. (11) In their “pure form,” mind and feeling do not exist, are not cultivated, and are extremely dangerous for a person and his environment. (12) Water is a compound of oxygen and hydrogen, but we do not quench our thirst with oxygen and hydrogen, but with water.

(13) A developed mind, combined with high conscientiousness, is called intelligence. (14) This word appeared in Russia in the middle of the 19th century, when serious education from the nobles passed to commoners and the eternal problem of “knowledge and morality” became acute again. (15) Aristocrats were distinguished, as was commonly believed, by their nobility. (16) But how will the new educated people differ? (17) What is their nobility? (18) “In intelligence,” was the answer. (19) In nobility of spirit. (20) So the language responded to the need for social development, and a new word appeared that passed into many languages of the world. (21) Intelligence is the same as spirituality, but it is based on faith in truth, generated by reason and education. (22) An intellectual is a person who combines knowledge and morality. (23) In place of noble family honor came the honor of an intellectual, which consists of respect for reason and truth.

(24) In our time, education is again making a huge leap; it is becoming universal. (25) Consequently, the problem of knowledge and morality, mind and heart is again aggravated. (26) The most dangerous people are not dark, uneducated workers - there are fewer and fewer of them, but educated but unintelligent ones. (27) Trained, but unscrupulous. (28) Those who know how to achieve their goals, but who do not know how to abandon them if they have to resort to improper means to achieve them. (29) Intelligence, which was previously the lot of a relatively small group of people, the intelligentsia, should now be an indispensable quality of every person.

(30) We will raise the child in such a way that there will be one more intellectual in this world.

(According to S. Soloveichik)

*Simon Lvovich Soloveichik (1930-1996) - Soviet and Russian publicist and journalist, pedagogical theorist.

Text Information

Problems	Author's position
1. The problem of the relationship between reason and feeling in human life. (Is it possible to affirm the usefulness of the mind and the uselessness of feeling in a person’s life?)	We should not separate mind and feeling. In their “pure form,” mind and feeling do not exist, cannot be educated, and are extremely dangerous for a person and his environment.
2. The problem of intelligence. (What is intelligence? What are the main qualities of an intelligent person?)	An intellectual is a person who combines knowledge and morality. In place of the noble family honor came the honor of an intellectual, which consists of respect for reason and truth.
3. The problem of knowledge and morality.	The most dangerous people are educated but unintelligent. Trained, but unscrupulous. Those who know how to achieve their goals, but who do not know how to give up on them if they have to resort to improper means to achieve them.

Text
(1) Even the most developed people, I noticed, are deeply convinced that living a spiritual life means going to theaters, reading books, arguing about the meaning of life. (2) But here in the “Prophet”:
We are tormented by spiritual thirst,

I dragged myself in the dark desert...

(3) What did Pushkin’s hero lack - disputes, theaters and exhibitions? (4) What does this mean - spiritual thirst?

(5) Spirituality is not the same as culture of behavior or education. (6) A huge number of people, without education, have the highest fortitude. (7) Intelligence is not education, but spirituality. (8) Why are the most subtle connoisseurs of art sometimes unfit people? (9) Yes, because reading books, visiting theaters and museums is not spiritual life. (10) A person’s spiritual life is his own desire for the highest, and then a book or theater excites him because it meets his aspirations. (11) In works of art, a spiritual person seeks an interlocutor, an ally - he needs art to maintain his own spirit, to strengthen his own faith in goodness, truth, beauty. (12) When a person’s spirit is low, then in the theater and cinema he only has fun, kills time, even if he is a connoisseur of art. (13) In the same way, art itself can be unspiritual - all the signs of talent are present, but there is no desire for truth and goodness and, therefore, there is no art, because art is always uplifting, this is its purpose.

(14) The opposite also happens: there are kind people, capable of love and hope, who did not know the highest spiritual aspirations in childhood and youth, and did not encounter them. (15) Such

People do not violate moral laws, but their lack of spirituality is immediately visible. (16) A kind and hard-working person, but his soul is not tormented, he cannot, he does not want to go beyond the circle of everyday worries.

(17) What does a person thirst for when he has spiritual yearning? (18) Desires are usually divided into high and low, good and bad. (19) But let’s divide them according to a different principle: into finite and infinite. (20) Final desires can be fulfilled by such and such a date; these are desires to acquire, receive, achieve, become... (21) But endless desires will never be fully fulfilled, never exhaust themselves - let’s call them aspirations: “sacred heat of the heart, to a high aspiration” (Pushkin). (22) The desire for good is endless, the thirst for truth is insatiable, the hunger for beauty is insatiable...

(S. Soloveichik)

Composition:

What is human spiritual life? How does a person’s spirituality manifest itself? What should a spiritual person be like? It is these questions that S. Soloveichik raises in his text.

The narrator does not discuss the issue raised in a detached manner; one can feel his interest in what he is writing about. The author noted that even developed people are convinced that “living a spiritual life means going to theaters, reading books, arguing about the meaning of life.” Apparently this contradicts his ideas about the spiritual life, and he includes an excerpt from the Prophet in his text. Nowadays, if a person does not have an education, then he is considered uneducated and uncultured, but the writer claims the opposite, that a huge number of such people have “the highest fortitude.” The problem put forward by the author can make the reader understand himself and others better.

The author's point of view, it seems to me, is expressed quite clearly. It is as follows: “A person’s spiritual life is his own aspiration for the highest, and then a book or theater excites him because it meets his aspirations.”

The point of view expressed in this text is close to me. In my opinion, the spirituality or lack of spirituality of a person is determined by why he acts, what desires guide him. This is evidenced by many life facts, and the reader’s experience also convinces of the correctness of this position.

This problem worried many great Russian writers. For example, in the novel by L.N. Tolstoy's "War and Peace" Andrei Bolkonsky is endowed not only with external nobility, but also with internal nobility, which he did not immediately discover in himself. He had to go through a lot, rethink a lot before he could forgive his enemy, the dying Anatoly Kuragin, an intriguer and traitor, for whom before that he felt only hatred. This example illustrates the ability of a noble person to achieve true spiritual heights.

Another example can be cited from A. Solzhenitsyn’s work “One Day in the Life of Ivan Denisovich.” The hero of the story, Alyoshka, is precisely an example of a spiritual person. He went to prison because of his faith, but did not abandon it; on the contrary, this young man defended his truth and tried to convey it to other prisoners.

Thus, S. Soloveichik raises an issue that is important for each of us, and urges us not to judge a person only by his culture or education. Indeed, a person’s spirituality lies in his fortitude, beliefs, actions and aspirations.

Speaking about spiritual languor, the nightingale states: Preparing for the Unified State Exam in Russian - a collection of texts

Original text:

Essay-reasoning

Text Information

Problems

Author's position