Nurtаеvа М, Ahtaeva N.S.. , al-Farabi Kazakh National University, Almaty, Kazakstan; nadiyans @ mail..ru

IMPACT OF WAR ON A MORAL CHOICE OF YOUTH IN WORKS BY Ch.T.AITMATOV

I.

Aitmatov is my favorite writer. These works are not still written by anyone.ChingizAitmatov was born in Kyrgyzstan in 1928, at the outbreak of war he was 12 years old. Everything that is happening around, he perceived with great sensitivity, which left a mark on his work on perspective and selectable images of his heroes. Aitmatovhimself never missed an opportunity to emphasize that the main theme of his work was the theme of honor. Among numerous characters of story "Jamila", " Camel's eyes "," My poplar in a red scarf "," The First Teacher "," Mother's Field " the author was looking for a real man, and found him among the most diverse people. All novels, short stories writer talking about the great love for the people, a sense of belonging to the fate of the people, their sufferings and joys.

Chingiz Aitmatov was first published in 1957 with the story "Face to Face", he was 29 years old. The next product, later brought the world-famous writer, was "Jamila", just released in '57, but in French (translated by Louis Aragon). After "Jamila" were also published the novel "Camel's Eye" (1960), "The First Teacher" (1961), "Mother's Field" (1963) and a set of "The Tale of the Mountains and Steppes" (1963), for which the writer was awarded the Lenin Prize. All these works came out simultaneously in Russian and in Kyrgyz. In 1965, the novel "The First Teacher" was filmed by Andrei Konchalovsky on "Mosfilm", as "Camel's Eye" was filmed by L. Shepitko such theatrical productions as "The White Ship", "Early Cranes" and others directed by BolotShamshiev. Story "Farewell, Gulsary!" (1968) brought the author State Premiyu.Roman "White Ship" (1970) was published in Russian and for many years has become one of the most recognized works of ChingizAitmatov in the world, and adaptation of the novel was featured on Berlin International Film Festival in Venice. For the story "Early Cranes" (1975), the writer received Kyrgyz Award named after Toktogul. In 1977 he published the novel "Spotted Dog Running at the edge of the sea", which became one of his favorite works in the GDR, was later filmed as German and Russian filmmakers. In 1980, his novel "The Day lastsmore than a hundred years," for which he received his second State Prize. The last work published in the USSR was his novel "Scaffold" (1986).

In 2006, together with like-minded FarhodUstadzhalilov created International Charitable Foundation of ChingizAitmatov "Dialogue without Borders" whose president was up to the end of his life. He died on 10 June 2008 in the German city of Nuremberg Hospital, where he was receiving treatment. He was buried on June 14 in the historical-memorial complex "Ata Beyit" in the suburb of Bishkek.

Writer's life was fruitful and full of meaning his memory will live forever in the hearts of admirers of his talent. Finish the words expressed by ChingizAitmatov: "A man does not die as long as the living who knew him."

II

Summary: Seida is a young Kyrgyz woman whose husband went to war with the Nazis, leaving her with a baby in her arms. One day, her husband came back, he now is a deserter. Ismail explains his desertion unwillingness to sacrifice their lives for a senseless war. Seida understands it justifies ("It's true, can cost. One Ismail treasury is not poorer. Well, escaped, and what of it? No one any harm, let them cares, think, did he die hunting...?") and although it bother you that other men are killed every day on the battlefield in the name of the great victory, she was glad that her husband nearby safe. Later the situation is complicated winter comes ("From snowstorms and bitter cold came the coldest time to winter. Life every day becomes more difficult "), village is going through the most difficult times, and Ismail withdraws into himself, he was not interested in anything other than eating, it is becoming more picky and impatient, he was running wild. ("The culmination of theft is becoming a neighboring cowby Ismail. Seida is no longer justifying the actions of husband. She turns gray overnight woman delivers him to the authorities.

III

In the middle of all the early stories of ChingizAitmatov was the problem of moral choice, which was revealed through the characters of both positive and negative. His first novel "Face to Face" dealt with some problems of social psychology. Next I will be discussed in my essay:

• Degradation of the individual outside of society,

• Confront society for selfish purposes,

• Problems of moral ideals and values,

• The issue of building a healthy relationship between husband and wife, willingness to self-sacrifice.

A) The central problem was the moral fluctuations Seida: her husband was nearby fortunately there would be a limit, if villagers had husbands fought and died at the front. Due to escape her husband Seida began to feel alienation, loneliness: "Moved by this farewell singing Seida gently lifted her head. Horsemen were going to leave. They were like brothers. And in the soul of woman born and shone a mother's love for them compassion pain and pride. And then Seida remembered today should be attributed to Ismail talkan. Ismail was waiting for her. Seida dropped her head again. "

In such a situation Seida representation of the ideal woman, women, and the daughter of the people did not coincide with her real position. In psychology the ideal was a way that guides a person in the present and plan of self- defines. High moral ideal means a high level of personal development characterized by generosity of its intentions, purposefulness. Because of worries about inconsistency of her behavior with moral ideals Seida felt constant anxiety, guilt before other women.

B) The relationship between Ismail and Seida shown in dynamics. At first before the war was a love between two adult mature people who were ready to besiege his ego in the name of the partner. During the period described Ismail significantly degraded and was no longer able to strong feelings of compassion and basic understanding. He becomes petty and constantly finds fault with his wife. Their relationships and relationships to each other can be considered from the point of view of love A.Maslow. The last differ two types of love:B- love, love for being - to what is, and D-love, love for no one deficit - for what we lack. When we feel towards someone B-love, admire and respect him. We love it in itself as it is. He is a goal which sent our senses. In the case of D-love, we essentially use the object of love and inevitably manipulate them in the hopes of getting what we lack. He speaks to us not an end but a means - a means of satisfying some of our unremitting needs. Therefore, we make it certain requirements. We specify how it should be, not because of the way in which it should be.

In our case, Seida loved and continues to love Ishmael B- love, only to see how he fell morally she renounces her love for him. Ismail internal process is more complex. Before the war, he was mentally healthy, harmonious and socially adapted, the climax and finale we see notorious egotist. Although it seems to me that ChingihTorekulovich did a hint at the possibility of spiritual rebirth in the episode where he dealt with his hands up. Returning to the theme of love stipulate that Ismail liked or disliked and treated Seida according the D-love.

C) Let us now turn to the last topic of interest to us: the theme of degradation of the individual that is outside society. According to the great Greek philosopher Aristotle: Man is out off society is god or beast. Lack of constant stimuli emanating from other people, from the social environment always brings with it the loss of identity. On the example of Ismail we saw a clear process of degradation, and let the hero fictional and writer not familiar with psychology, yet his story is close to the truth. Thus, the steps of:

1. Formation of psychology "pawns" global sense of their dependence on other forces (the phenomenon of "learned helplessness").

"Come what may, but a bullet will not go. Though my one day - at home. What should I do there at the front, somewhere on the edge of the world? Fathers and grandfathers in the dream of those unseen edges ... As anyone and no need for me in this, I do not want ... And if I would have gone, what will change? The one I did not prevail against the enemy and without me... "- so Ismail explains his wife desertion.

2. Creating a deficit of benefits as a result of becoming the leading primary needs for food and survival.

Ismail has closed in itself, furious, as if the whole world hated him, always stupidly silent, not a single good word from him ... What you will not hear on his mind? What he relentlessly thinking? And if you open up your mouth, says most of the food, and thinks, probably only about this. When it comes to meat, his mouth is going to spit, and he spat angrily.

3. Creation of the "purity" of the social environment: the division of people into "good" and "bad", "us" and "them"; guilt and shame for themselves.

If the life of a wolf, the wolf himself be! Everyone for himself! …If only to get food ... What is your business to others? Though die of hunger, no you a spoon to your mouth not give. Everyone for himself! Who tears, and he eats!

4. Addition of the cult of "self-criticism", the recognition of committing even disapproved of the actions that a person never committed.

5. Save "sacred principles" (man forbids himself even to think about the fundamental prerequisites of ideology, and even more so to doubt them).

6. Formation of specialized language (challenges pressed to short, very simple, catchy expressions).

As a result of all these factors a person becomes familiar "unreal existence" because of the complicated, contradictory, indefinite real world he goes into "unreal world of clarity, simplicity," I formed several functionally isolated from each other. The image of "existential vacuum": man lost "animal" instincts, lost social norms and traditions that define what it needs to do, and as a result he does not know what he wants (or maybe already do), and then he does they want others becoming "pawn" in the hands of others ("Sunday neurosis"). Such a person is required "logotherapy" - the struggle for the meaning of life. In the story work with a psychologist Ismail replaced courageous act of his wife, boldly went down by a bullet. Seida thus showed her husband looks like a real courage, one that helps ordinary soldiers during the battle, it showed the power of maternal love, capable of self-sacrifice, self-denial, and finally, she showed how to be a man, do not lose yourself and the meaning of his life not to betray himself as a person for the sake of wealth and security. Do not we ask ourselves, what is the meaning of life, and the life asks of us, and we respond with their lives. If a person is sure that the meaning of life exists, you can rise above the most adverse conditions. "He who has why to live can bear any how" - Nietzsche said.

These words are spoken mother of Ismail in conversation with daughter-in-law: "A man cannot live without people. He therefore people that with people. And it only my, I'm sorry, I cannot overcome. «Here the author expresses his position on half-wild lifestyle protagonist.

So, people outside of society lose its social quality that is degraded. The man is a social being and owned by the society and if the force of circumstances, he is out of the question from the community, either for yourself becomes all (missing), self-sufficient, or without the ability to communicate with their peers, share experiences, without the need to observe etiquette, to maintain the hygiene of the body and clothes he likened to an animal, reducing the need to satisfy the instincts.

From the point of view of Aristotle, could not agree more. The phrase means that the person is aware of himself as a man only in a society of their own kind. Only in a society man learns to live, to commit any acts of looking at others, being an important part of a greater whole.

Conclusion

The logic of the art world of the writer closely connected with moral and ethical tensions in the world today. His works can be traced notions of moral and ethical values, which should be oriented society and the loss of which leads him into the abyss of spiritual impoverishment. C. Aitmatov most actively oppose spiritual degradation characteristic of a large part of his contemporaries. His heroes are the force of circumstances in a situation where they are required to moral choices, their victory or defeat due to the power of the human spirit, at critical moments in life consciously choose the good and reject evil.

In the center of the novel Aitmatov is the problem of moral choice, which is revealed to them through the characters of both positive and negative. However, their struggle for their happiness, for the opportunity to realize himself as a person is invariably a choice in favor of high moral ideals.

In the novel devoted seemingly fate of two specific characters the author's intention is always wider than the outer narrative storyline. ChingizAitmatov is not so much concerned about the fate of Ismail and his wife Sadie as a problem of moral choice, in front of which is the family.

Exploring it, Aitmatov unfolds before the reader a picture of a complex internal evolution undergone by Ismail, and shows that the absence of moral ideals inevitably leads to the destruction of personality, loss of human dignity.

And the opposite change occur Seida, which found the inner strength enough to choose in favor of the highest moral ideals.

The structure of moral choice, recreated in the story "Face to Face", contains typological features throughout the early prose Aitmatov in the first place - it is spiritualized faith in man. Through all the early novels Aitmatovcomes the theme of the ideal, in the light of which could change reality. Among the many characters in the story "Jamila", "Camel's Eye", "My poplar in red scarf", "The First Teacher", "Mother's Field" - the author is looking for a real man, and finds it among the most diverse people.