The Correct Link to the Article: Sedaev P.V., Kochkurov A.S. — Traditionalist Philosophical Ideas of A. Onegova in his "Dialogue with conscience"

Sedaev Pavel Valerievich PhD in Philosophy Associate Professor, Department of Philosophy, History of Social Communication Theory, Nizhny Novgorod State Linguistic University 603950, Russia, Nizhny Novgorod region, Nizhny Novgorod, Minina str., 31 a, office 1201 pvsedaev@mail.ru

Kochkurov Aleksandr Sergeevich Postgraduate student, Department of Philosophy, History and Theory of Social Communication, Nizhny Novgorod State Linguistic University 603950, Russia, Nizhny Novgorod region, Nizhny Novgorod, Minina str., 31 a, office 1201 alexanderkochkurov@gmail.com

         At present, more than ever in recent years, there is interest in writers who worked in the so-called rustic style, who are also called pastels-hillbillies. The collected works of such famous writers of this direction as V. Belov, V. Astafyev, V. Rasputin, V. Shukshin and others have been published today. In their books, representatives of this direction consider the features of traditional native Russian folk life: the way of life, customs, relationships that were accepted in the village environment. That is, everything that can be called the phrase "peasant civilization", which was largely based on the traditional values inherent in our people. Today, in many ways, unfortunately, this civilization has gone into oblivion. The processes of destruction of traditional values, traditional attitudes and lifestyle began in the middle of the last century. Russian Russian everyday life began to be introduced in the 80s of the last century, completely alien to our way of life, to the Russian worldview, the ideas that formed the basis of Western civilization.

          However, as we can see, there is now a crisis of the Western-centric worldview. Therefore, in our opinion, it is necessary to consider the possibility of returning to their original roots, to their traditional worldview, on which a new ideology, a new system of values, which is traditionally inherent in the Russian people, will be built. Today, "the role of the worldview, the ability to invent and implement the new, continuing the best traditions of the old, is growing dramatically" [1. p. 51]. Russian Russian writers described the norms, values, and patterns of behavior that were traditional for Russian society, on the basis of which a unique Russian civilization was built. Today, this style is largely revived by such writers as B. Ekimov, M. Tarkovsky, etc. Russian Russian culture, the Russian way of life, traditional Russian values, which are called to return from the highest tribunes, can be considered in the works of these writers.

          At present, in some villages, in small provincial towns, you can still find remnants of this traditional Russian way of life. Here we can agree with the opinion of S. Yamshchikov, who wrote that "... in the quiet villages and ancient cities of provincial Russia, I discovered for myself what true patriotism he was, and began to comprehend the wise philosophy of people's life" [2. p. 11]. Russian Russian national settlements, in our opinion, still retain those ideals that can and will have to be reintroduced into Russian culture, into the Russian way of life, which in many ways has been spoiled in recent years by the influence of Western culture. The changes in public consciousness that have emerged recently "provoke interest in "rustic prose", the phenomenality and special value of which is determined, first of all, by institutional fidelity to the idea of continuity, not by a rational desire to represent the philosophy of traditionalism in literary texts or by some other reflected program settings" [3. c. 71]. That is why, today, interest in writers of the village direction is again manifested, in whose works one can find philosophical ideas inherent in Russian traditionalism.

           Russian Russian writer Anatoly Onegov is one of such writers, whose views, in our opinion, are not sufficiently known to the general public, but who in the full sense is a traditionalist writer, a writer who glorifies the traditional ideas of Russian culture, Russian life. Of course A. It is difficult to call Onegov a rustic writer in the full sense of the word, but his fundamental work "Dialogue with Conscience" is devoted precisely to the analysis and the need to introduce traditional norms and ideas, traditional way of life into modern Russian reality. His real name is Anatoly Sergeyevich Agaltsov, who was born in 1934 and unfortunately passed away quite recently, namely in June 2021. A. Onegov received a brilliant education, as they would say today in the field of high technology, majoring in rocket engineer. After graduation, he worked in the defense industry, as he himself writes, in the words of the protagonist of his book "Dialogue with Conscience" Sergey Morozov, in whose figure the author himself is guessed, "for almost ten years he worked at the very top of the techniques. Participated in the creation of the country's nuclear missile shield" [4. pp. 38-39]. In the mid-1960s, A. Onegov stops working in his specialty, goes to live in the taiga in Arkhangelsk, where he is engaged in traditional taiga crafts for these places. At the very beginning of the 2000s, he published two books where he talks about his taiga life, about the beauty of the taiga nature and the peculiarities of the taiga life of the inhabitants of these places, namely "Planet-taiga" and "In the bear Land".

           Since 1991 , A. Onegov moves to the Yaroslavl region, where he is engaged in peasant farming, but continues to write books about nature. Today A. Onegov is better known as a naturalist writer, a writer who has published a lot of great books about nature. A member of the Union of Writers of the USSR since 1977, the author of numerous books about nature for children and adults, and Onegov, which were published in thousands of copies, in the late nineties (1997) published his, in our opinion, main work-confession "Dialogue with Conscience". In this work, the writer's views on the events that took place in Russian reality at the turn of the 80 – 90s of the last century were clearly expressed. The book is written in the form of a colloquial genre of the protagonist S. Morozov, in which, as already noted, the author himself and his opponent, the quite successful metropolitan writer G. Sokolov, an old friend of the author, are guessed. G. Sokolov does not understand how it is possible to move to the village and lead a simple lifestyle on the wave of literary success. "You scolded me for leaving the city, poetry evenings, for not thinking about writing, about a career, and without this, they say, there will never be books, or anything else… I was silent, not knowing then what to answer you, but I firmly knew that I would not return to the world where you can give out a sensitive tremor for sincere feelings, and even get money for this fantasy tremor" [4. p. 11.]. In the book, friends spend several weeks in conversations and G. Sokolov, in many ways rethinks his ideas and views, agreeing with S. Morozov. He begins to understand why his friend chose a simple way of life that corresponds to the traditional ideal that was inherent in the peasant civilization.

            The book, as already noted, was written in the second half of the nineties. It was during these years that what can be called the scrapping of traditional Russian culture took place. This process took place, first of all, of course, in large cities. So S. Yamshchikov writes "Moscow and St. Petersburg are intensively decomposing culture. The province is her mother, and the capital is her stepmother" [2 p. 13]. A. Onegov more succinctly notes the process of decline of the national traditional culture, the traditional way of life and what it can lead to. "In real life, when we are standing on the edge of the abyss, appealing to national consciousness is the only way to save life. We need to sort out our national niches, remember our ability to live in the past, remember our roots, the origins that gave us life and now, only based on this experience, go further again. Otherwise, the end of the people without their roots [4. p. 596]. Russian Russian traditions, as we can see, the author calls to turn to the Russian traditional roots, and not blindly copy the new-fangled Western European traditions, which are absolutely alien to Russian culture. A similar point of view is defended by V. Rasputin, who says that under any life circumstances that Russia would not face, there was "first of all a reserve, a reserve of land, patience, courage, common sense of the national spirit, which can be called a reserve of national strength. In the most difficult and tragic moments of history, there was a place to retreat and what to strengthen." (5. p. 679). That is, according to the writer, the cultural factor in the formation of a strong sovereign Russian state is no less important than other factors. Here we can agree with V.G. Bondarenko that "genuine culture is self–sufficient. Culture makes a person free and independent" [6. p. 34]. That is, culture is a way of existence of a person and society, it is a spiritual component of human nature, which he creates, reproduces, distributes and passes on to descendants in the form of established, stable values (material, spiritual, social), symbols, norms, traditions, rituals. The content of culture and especially the forms of its manifestation are always national, and therefore unique, unique.

             Russian traditional values are well-known today. Here are some of them – this is love for your family, for work, the priority of the general over the private, etc. Russian Russian province, the Russian village still remains a piece, a stronghold of what can be called Russianness and which is subject to the dominance of other values and which needs to be saved "... here, brother, it is the Russian province, the Russian village that is sharply at odds with those Western values that prevailed, and still prevail today in modern Russian reality. A. Onegov writes that it is the Russian province, the Russian village that still remains a piece, a stronghold of what can be called Russianness and which is subject to the dominance of other values and which needs to be saved "... here, brother, Russian Russian life, our Russian land, will be flooded and the end will come..." [4. p. 578]. Here we want to note that Russian traditional values are not universal and may not correspond to the spiritual way of other peoples and nations. Russian Russian tradition has its own advantages and disadvantages, inseparable from each other – because there are no ideal, or vice versa, vicious cultures" [7. p. 188]. It is impossible to impose your own way of life, your own values, because each culture is unique in its own way.

            Russian Russian way of life is based on what are the basic principles of traditional Russian life, according to A. Onegov.  Of course, this is primarily a cult of work, but work, meaningful and free, in which there is always a result in the end. It was "... there was only work, there was free labor, which, of course, had to end with a concrete result, but while the work itself was being done, no one from the outside interfered with it either with a stick or with instructions" [4. p. 571]. By the way, the same attitude to work as to something sacred is preached in his works by F. Abramov, V. Rasputin and many other writers of the traditionalist trend in Russian literature. Unfortunately, at present, such an attitude to work in Russian society has largely been lost. Today, success is at the forefront, and success at any cost. A. Onegov considers the labor process as an activity that is associated with creativity, and therefore with the development of a person's personality. Here we can agree with the opinion that "productive work is a value – it gives meaning to human life itself" [8. p. 333]. Russian Russian way of life and culture is traditional for such an attitude to work.

           Another distinctive feature of the traditional Russian way of life, as already mentioned, is the priority of common, collective interests over individual ones. The basis of life for a Russian person lies in our community, communal lifestyle, joint work and life, mutual assistance. It is here that the traditional qualities for a Russian person are born. This peculiarity is fully embodied in such a form of collective work, a collective way of life as a rural community. "The rural community has also developed such qualities as the rejection of a person who stands out from society (and therefore we have a very strong sense of social abyss – and our politicians should always remember this. The rural community assumed a relative leveling, but not to the end – the element of competition was always preserved in the community, as in a working artel), and at the same time maintained a well-placed interest in each other, gave birth to sincerity, the ability to listen to a neighbor to come to the rescue. There is no such soulfulness in a society with a traditional farmer-farm lifestyle, with a historically long–standing urban structure" [4. p. 593]. That is, according to A. Onegov, it was in the rural community that those unique traits of the Russian character were developed, such as sincerity, mutual assistance, empathy, the ability to listen and help a neighbor, etc. That is, here we see the collectivism of the Russian person. "Collectivism is a higher level of human organization capable (among other things) of generating, conditioning supra-individual goals and values, becoming a guaranteed protection against the desiccation and pragmatization of reason" [9. p. 117]. It is the conciliar, collective principle in the Russian tradition that denies the superiority of one person over another, but on the contrary, it is in the collective that a person demonstrates his best qualities to achieve the common good. "The man of Russia is not ready for a sharp opposition of the idea of serving only himself to the idea of organizing unity for the common good, because in these oppositions he loses an essential part of the meaning of his existence, which he basely associated with transpersonal values and meanings of existence in life and history. Hence the ability to subordinate personal interests to the interests of the whole" [10. p. 237]. It is the priority of the general over the private, collective over the individual, that is another distinctive feature of the Russian national character, which is directly opposed to Western individualistic traditions.

       The problem of educating the younger generations, the problem of the continuity of generations, the transmission of their cultural values, norms and patterns of behavior, is one of the most urgent in our country today. This is currently being talked about from the highest stands. Patriarchy, i.e. respect for elders, is very important for a traditional Russian family. "Patriarchal or strictly speaking traditional family way of life is part of the way of life of Russians" [11. p. 102]. It is this problem that A. is concerned about . Onegov. "The problem of generations is born when fathers for some reason do not participate in the process of educating the younger generation, i.e. when children are not trained in fatherly life and therefore cannot successfully continue it" [4. p. 595]. It is here that A. Onegov speaks about the need to educate the younger generation in the family, which, unfortunately, is not observed in Russian reality today. It is the cult of the family that is also one of the Russian traditional values that has existed throughout the development of the entire Russian civilization. If there is no continuity of generations, there is no obligatory educational process in the family, "such a society cannot develop economically, socially, morally successfully. Such a society is feverish with revolutions, riots, catastrophes. As a rule, there is no working environment in it, which alone builds the world of work and moral well–being" [4. p. 595] - believes A. Onegov. One of the main criteria for a successful, correct, traditional family life is the absence of the problem of "fathers and children". The absence of this problem is "a sign of a healthy family, society. And for this, fathers need to think about their children, not about their womb. The meaning of life is to educate our own kind, so that our socio–biological evolution can be successfully continued, so that future generations can meet all the challenges that will fall to them in full combat readiness ..." [4. p. 595]. Unfortunately, the problem of "fathers and children", as we know very well, exists not only in Western European societies, but is also fully relevant for modern Russian reality.

        Summing up, we can confidently state the fact that the traditionalist ideas of A. Onegova will be in demand today. He managed to grasp the necessary factors, the conditions without which modern Russian society cannot develop. The study of A. Onegov's literary heritage is important not only from a literary but also from a philosophical point of view.