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Meiramgalieva Raigul Manapovna, Kazakh National University named after Al-Farabi, Cand.Phil.SciAssoc. Prof.
Sarsekeeva Natalia Kantalievna, Kazakh National University named after Al-Farabi, Cand.Phil.Sci., Assoc. Prof.
E-mail: Sarsekeeva1403@inbox.ru
The existential consciousness of prose of Leonid Andreev and Smagul Elubay
Abstract: Works of Andreev («Life of Basil Thebes») and Elubay («The century of doomsday») are considered in a view of an existential orientation in the article. Research of the existential problematics uniting work of Russian and Kazakh writers, opens new senses and possibilities of the further interpretation in a vein of research of modern literary and art paradigms.
Keywords: existentialism, consciousness, freedom, the author, irrational, chaos, dialogue
Flows and directions of literary process are motivated by Andreev and Smagul Elubay which are pull together with the
the general mood of epoch and motion of idea of masterminds general mood of texts, their ideological and mental commu-
of the time. For that or another direction, uniting writers near nication about which there will be in detail a speech in given
philosophical and ideological looks, similar worldview, are article. As the basic similarity, it is possible to specify a parallel
characteristic in literature. As a result the writer of one cul- spent between existential reasons by a component of works
ture unexpectedly as though calls in the literary labors with of these authors, in particular — stories like «Life Basil The-
the writer of other culture and even epochs. Such situation, in bes» by Andreev and the novel «The century of doomsday»
particular, has developed concerning two writers — Leonid by Elubay. Both works offer the most extensive material for
research and interpretations in the specified context by the reference to those philosophical and cultural ideas, codes which detect in the given texts — questions of faith and disbelief, the person and the God, the Miracle and the absurdity, to the put in most radical, uncompromising form. We shall remind also, that each work of art, on M. Bahtinu, is reflection of author's consciousness with which it is possible to communicate, argue, agree or disagree, entering in dialogue [1, 126].
It is apparently, that Leonid Andreev's works can be entered in significantly wider ideological context. For us it is obviously important, that by such consideration its work appear as a presage of aesthetic and philosophical searches ofXX and the beginning of XXI, as a prophecy of the future historical tragedies and the accidents that have rendered huge influence on individual experience by the person of the life in the world. So Andreev's works anticipated problems with which the existential philosophy and the literature in Experience of the known Russian writer («Red laughter », «Wall», «Human life», «Anathema» has collided in the subsequent, etc.) approved such understanding the person and its freedom which has been demanded in the further progress of existentialism. Therefore, according to Jean-Paul Sartre, the person is the freedom that is not reduced to any definitions [2]. Besides the phenomenon of existentialism assumes a sight at human life as on something unique, and for underlining this uniqueness the protagonist, the carrier of existential ideology is deduced. As a rule, as a contrast background a certain group of people, faceless and grey weight which participants are incorporated by any general defect or error in perception of the protagonist is represented.
Revolt as a leitmotif of all work also is mandatory in the existential literature. Aversion the protagonist of the validity surrounding it, attempt to be pulled out from it generates its existential, i. e. disturbing, desperate moods. But the most important, that finally this revolt appears is useless; all diligence of the hero, its reflection and struggle result either in humility, or to death. We shall stop in detail on Andreev's story «Life Basil Thebes» and its protagonist as means of expression of the existential beginning, a source of existential idea. The rural priest father Basil — modern analogue of biblical Iowa which faith is tested through uncountable losses. Father Basil constantly makes sure in illogicalness and absurdity of laws and orders, but during progress of a plot at it the unconscious fear of them and alarm — consequently is developed, it starts to live according to these rules. The indifferent society has absorbed it, it has obeyed and has reconciled. In the given subject situation the major problem of all work of the writer — a problem of a personal freedom in which for an ideal of this freedom full independence of a society strikes root comes to light. The existential orientation «Life Basil Thebes» consists that hero will look for this freedom, to hope for any variation, but each time in reply to its actions a society and environment to it will resist. This opposition will be eternal and eventually will break the hero, with unrestrained faith in the God overcoming the terrible tests which have dropped out on its
fraction (death of the small son, a birth of the son-idiot, drunkenness from burning the wife, its death in a fire of own house).
Basil's revolt is existential: the human mind and understanding collides with reason and understanding Divine here. The death of deaconess in a fire forces Thebes to realize limitation of own understanding, opens its unique position in relation to the God. As biblical Iowa, humiliated in the limitation, Thebes repents to the God: «Is not present! No! — the priest loudly and scaredly has started talking. — is notpresent! No! I trust. You are right. I trust». In the same instant occurs and a following step about. Basil to absolute faith and true: «... with delight of boundless humility, expelling from the speech the word «I», have told: «IBelieve!» Andprayed again, without words, without ideas, by prayer of death total-body, afire and death of getting to know an inexplicable closeness God» [3, 160-161]. Thus Basil's revolt is revolt against the order of things established by the God, and revolt against own selectness: «It looked for truths once, and now it choked with it, this merciless true of suffering, and in painful consciousness of powerlessness it would like to run on edge of light, to die, to not see, not hear, not know» [3, 148].
There is a precise opposition of two worlds — the world of the protagonist and the world in which in he appears forcedly at Andreev's story. This «second» world is perceived by the reader hostilely concerning father Basil who acts as is unique sane and close to concepts habitual to us of the world the person who has got in not clear it and even in something the mad and chaotic world. The key role is played by structure of a narration: the narration is conducted as though and on behalf of the author, but at the same time and from Basil. In definition of existentialism from any sources words about the attitude of the hero to the God, more precisely, attempt of existence without it always sound. The nearest environment of the priest become substitution of this divine beginning, and, finally, hero is disappointed in their activity, at times even subconsciously. It is disappointed with that and in the idea of existence of the God as maximum force. Hero looks for, struggles, but all its actions in what do not result, the Destiny as if laughs at it. The sensation of loss of feeling of a reality and presence in all things occuring by something absurd, not giving in to laws of the normal human logic, undermining a principle of a reality about what in detail wrote V. Zamanskaja in the work devoted of existential tradition in Russian literature of XX century is created [4]. The researcher thus also starts with a category «art consciousness» as establishing at interpretation of the separate phenomena of literary process.
All life of Basil Thebes — a turn of tests intolerable for the person behind which it is not necessary anything, except for accidental coincidence of circumstances. Besides all surrounding life when in a life in the incomprehensible image the true faith and pagan concepts, devilry gets on, sufferings and happiness, true and lie is absurd. This absurdity contains in itselfall — seats here not maybe only to the Miracle, the God. The absurdity opening senselessness of asking about sense of life, refusing the majority of traditional philosophical trues in the actual importance, offers only one unconditional true, is so sharp and pain-
fully experienced by Andreev: we «Will die». «All have died» [3,196], — Basil Thebes's last idea, believing so majestic and true faith, that the absurdity that has opened to it almost instantly kills it. Flight is impossible, as shows Andreev — here we are thrown besides our will, and here the person is doomed to live. The reference to internal human life, penetration into depths of human consciousness and persons, into existential and religious experience ofthe person has allowed known Kazakh writer Smagul Elubay, the film writer and the journalist, to create the original book of God-seeking and spirit fighting, appreciated by critics — «The century of doomsday» [5]. The wide reader knows its trilogy «Lonely yurt», devoted to «white spots» histories of Kazakhstan of XX century. In its work it is possible to detect all a constant of existentialism is and animosities of the world, its hopelessness, and loneliness of the person, restless, overflowed by emotional impulses, etc. By Elubay, a life — not pleasure, the world it is severe to the person if it does not find secret meaning of the life, therefore especially the fundamental importance is allocated by the writer to concept of the Way leading to the God, moral laws, similarity of religious texts, Conductors and followers, subject matter of Rescue of the Person. Sections of this book in which, as well as at Andreev, the special attention is given to questions of a parity of freedom, faith and the responsibility are accordingly entitled also. Reminding: existence as «the validity ethical» quite often is understood, not incidentally, one of founders of the concept of existentialism the Danish philosopher S. Kierkegaard started with an idea that the original essence of the person is made with its possibilities. In understanding the person the special seat borrows religious feeling from Elubay, the ethical consciousness in its work is in indissoluble communication with religious.
Noting a profound knowledge the writer of laws of the Universe: the person should have own moral imperative, the world — vale of human, and the maximum purpose of the person — during a sort (this idea essential in outlook of the Kazakh writers). Therefore, the world at Elubay S.a is alien to the person, transient and temporary; the person in it takes roots only the House, the center — the center of a human life: the original consciousness is patrimonial consciousness. At the book very precise subtitle — the Book for doubting. In the Foreword, it writes: «each Person to whom the God has given an eye, aspires to survey the world. Under legs at it the Earth, above the bottomless sky. At bottom of an incomprehensible, as great universe people fusses as tiny ants ...Whence we send and where we go? And similarly to importunate mosquitoes these questions sting and torment consciousness of people. They also disturb us» [5, 170]. The author of the book expands habitual concepts about an inner world of the person, showing, that the person conducts the beginning not from the date of the birth. The Earth for Elubay — a field of heavy tests for the person, as well as at Andreev. But as the person has been created by the God with love as it is on the Earth as though the deputy of the God, and «the God always near to you, it in your blood, in your heart, it is closer to you, than jugular vein. And in your mind the Satan holds forth. For you, for each your step these two
great forces conduct tireless struggle ... And you should be able to distinguish, where a voice Divine, and where whisper of instigator — the Satan».
In «The century of doomsday» the picture of world religion — the systems, energies of the person directing all on formation and progress of the spiritual structures working on conservation of the world and well-being of humanity is briefly shined. The author considers, that understanding of unity with all and the responsibility for destiny of the people, given by religion, allows the person to feel unity with all: children, parents and favorite people to realize the responsibility for destiny of the descendants. There is a similarity of sacred texts of the basic world religions: Avesta, the Sacred Torah, the Buddhism, Christianity, and the Islam that speaks about existence of a uniform secret source of religious plots — the Supreme Creator. Addressing to the various Scriptuses, the author is assured, unlike Andreev that the person knows everything, constantly tormented by questions: why, why ...? Search of the answer is a bent for to an establishment of harmonious communications with the world, which is laid in human nature as a complex biological and public essence.
For a man the periods of dissatisfaction itself, sharp need, the periods connected with loss of the family and relatives, and, finally, with loss of all that makes meaning of the life and without what the further existence is impossible — the similar situation occurs in a life of any in this world of the person. The author narrates about it in the chapter: «This world» is something which are being boundless space of time «there is the historical phenomenon on the Earth, the having beginning and the end» [1, 206]. «Thegod has named the Person the assistant on the Earth», — ascertains Elubay. In order not to break out of the usual course of reality, the author writes «Moral laws »:
1. Shame, congenital shame that distinguishes the Person from animals.
2. Compassion — congenital feeling.
3. High consciousness
The Kazakh writer gives the close attention to talent as to secret divine mission sacred, theologians, priests. In fact, talented people sacrifice all life, carrying in all sides of a spark of a flame of the prophet: «the Founder has allowed them special force to resist light to the most dark gloom. It has spiritualized their hearts ... They too during centuries combat for the person. They great conductors — followers of a way of the prophet» [1, 253]. It repeatedly comes back to the Miracle of creation of the person on the ground, considering this miracle and as the divine certificate, and as the enigmatic phenomenon of physiology. It tells to the reader about creation of the person, about construction of its bodies, about occurrence its showers. Indian «Rigveda» and the sacred canon of the Zoroastrian «Avesta», the Bible and the Koran are treated as the message of the God to the person. It amazes encyclopedic learning of author in his quest to cover all religions of the world and to reconcile them with each other. Understanding that the mentality of the person of Steppe for which it was important to hear another is those comes and to understand it.
Thus, the most important task of the book «The century of doomsday» — to find ways to the God, to find arguments, methods and ways to waken in heart of the person sanctity. Scientific achievements of the modern quantum physics accepting the Absolute field of the Universe, the Maximum reason, i. e. irrational are resulted even. And, as well as at An-dreev, sounds: «In the person the greatest secret of the Universe is hidden». However, despite of sad revelations and the gloomy
prophecies uniting of two authors, Elubay's book is filled by understanding, that all existential throwings of the person between poles of goods and a harm — the unique way to its enlightenment is boundless deep and immensely complex soul. It is the book of persistent doubts and uncompromising questions, the leader nevertheless through labyrinthes of errors to clarity, true, light.
References:
1. Bakhtin M. M. The esthetics of verbal work. - M.: Art, 1986. - 445 p.
2. Sartre Jeau-Paul. The existentialism is a humanism [http://scepsis.net] - the Mode of access. - URL: http://scepsis.net/ library/id_545.html (Date of the reference: 15.08.15).
3. Andreev L. Life of Basil Thebes//The resurrection of all the dead. - St. P.: The ABC-Classic, 2005.
4. Zamansskaya V. V. The existential tradition in the Russian literature of XX century. Dialogues on borders of centuries: the Manual. - M.: Flint, 2002. - 303 with.
5. Elubay S. The century of doomsday (the Book for doubtful people). Almaty: Mereke baspasy, 2011. - 343 p. In Russian and Kazakh languages.
Pysarenko Kateryna Viktorivna, H. S. Skovoroda Kharkiv National Pedagogical University, postgraduate student, Ukrainian language-literature faculty E-mail: katerinka415549 @mail.ru
The scientific reception of R. Ivanychuk's historical novels
Abstract: The publication is written in the context of modern linguistics in reference to problems of human nature and its ideology. The article deals with researchers' views on R. Ivanychuk's works. The specific using of lexical material to indicate different levels of human relationships, its applying according to the author's intention are analyzed in this publication. There is an attempt to detect the interaction of using specific vocabulary groups in R. Ivanychuk's idiostyle.
Keywords: linguistics, semantics, vocabulary units, idiostyle, historical novel.
Modern linguistics is characterized by paying due atten- The mentioned features of his works involves the using of
tion to the problems of human nature, its ideology and con- complex of tools. This approach consists of: 1). the author's sciousness. Designated phenomena in the context of language modernistic approach to writing of literary works; 2). the
learning fiction correlated with verbal expression of the image of man as representing mental specific features which influenced the formation of the facts of history. The studying of R. Ivanychuk's works in linguistics addressed O. Khomiak, who analyzed the author's idiostyle of the novel «The Crane Creek» as part of a comprehensive study in the thesis the linguistics of the Ukrainian prose of 1960-1990th. The thesis of linguist G. Horodylovskoyi was devoted to analysis using elements of scientific and journalistic styles in the historical works of the writer. V. Buda has made a thorough study of linguistics historical novel about the age of Cossacks, devoting attention to the works of R. Ivanychuk.
The researcher ofR. Ivanchuk's creativity N. Bichuya identified it as a philosophical and "ukrainistic" [2, 130]. V. Anto-fiychuk, L. Volovets, O. Gandzya, R. Hrom'yak, V. Donchyk, M. Zhulynskyi, M. Ilnytskyy, G. Nasminchuk, S. Pidoprygora, M. Slaboshpytsky, A. Shevchenko and other Ukrainian scientists have researches in the same perspective.
philosophical component indicating the author's concep-tuality and strategy; 3). the artistic skills in the depiction of characters and plots; 4). the compulsory involvement of folksong elements and even phantasmagoric view at the historical reality. The mentioned aspects we are going to explore in this article in the light of the researcher's views of R. Ivanchuk creation.
His own concept creative the writer identified himself succinctly and clearly: "The general concept of all my historical novels reduced to a single formula "The Sword and The Thinks", which means changing of the devices of weapons, devices of combat" [7, 74]. So also is the most prominent of his works have been previously explained by the author. For example, in the book "Pure metals of human words", he stated the purpose and tasks of writing the novel "The scars on the rock": to reveal the key moments of spiritual history of the Ukrainian people in social, moral and aesthetic manifestations. A series of novels have to be connected in such way that
