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UNIVERSITY of CALIFORNIA Los Angeles Dostoevsky UNIVERSITY OF CALIFORNIA Los Angeles Dostoevsky through the Lens of Orthodox Personalism: Synergetic Anthropology and Relational Ontology as Poetic Foundations of Higher Realism A dissertation submitted in partial satisfaction of the requirements for the degree Doctor of Philosophy in Slavic Languages and Literatures By Peter Gregory Winsky 2021 Ó Copyright by Peter Gregory Winsky 2021 ABSTRACT OF THE DISSERTATION Dostoevsky through the Lens of Orthodox Personalism: Synergetic Anthropology and Relational Ontology as Poetic Foundations of Higher Realism by Peter Gregory Winsky Doctor of Philosophy in Slavic Languages and Literatures University of California, Los Angeles, 2021 Professor Vadim Shneyder, Co-Chair Professor Ronald W. Vroon, Co-Chair Studying Dostoevsky’s poetics according to the principles of Orthodox Personalism—a school of thought that utilizes Anthropological and Ontological discourse to analyze contemporary philosophical and theological questions—frames a well-traversed area of scholarly interest within a novel literary, philosophical, theological, and historical perspective. This dissertation offers a unique interpretation of his work in relation to three areas of focus. The first area, Synergetic Anthropology and Relational Anthropology, serves to establish boundaries of realism as a genre for Dostoevsky according to his Christian, yet non-Western, worldview. Second, Personalist aesthetics operate at theoretical and practical levels within the novels to create dynamic motion between typological levels of fictional beings. The third area, Hesychastic tradition, an Orthodox monastic methodology that guides adherents toward a mode of authentic being-in-relation, is coded into the novels by Dostoevsky and opens his texts to a mode of higher ii realism. As an author, Dostoevsky seeks to unravel the mystery of the human being, and in order to engage this mystery his poetics become innovative, attempting to rise up to a “higher” level of realism to faithfully depict the world according to Dostoevsky’s Orthodox Weltanschauung. The questions of whether and how Dostoevsky achieves this higher realism have been debated since before the author’s death in 1881. Investigating these still-disputed questions through the lens of Orthodox Personalism according to the writings of scholars such as Vladimir Solovyov, Sergei Horuzhy, Christos Yannaras, and John Zizioulas, all of whom have contributed to the development of a mode of discourse that has blossomed from Dostoevsky’s engagement with Orthodox philosophy, requires a new language of literary analysis in order to ascertain certain fundamental qualities of the author’s oeuvre that have been overlooked or misinterpreted. This analysis lays bare the foundations of Dostoevsky’s artistic output. It is essential to expose these foundations in order to shed light on Dostoevsky’s authorial intentions, but also, and more importantly, to express why his work continues to generate contemporary interest in academia, in interpretations across other mediums such as film, music, and graphic novels, and in the minds of young people who read him at the high school and university levels globally. Dostoevsky’s deep concern for the human person as an individual of infinite value stems from the particular Orthodox conceptions of human uniqueness, the capacity for self-emptying love, and freedom. But these concepts, as conveyed through his artistry, are universal. The dissertation investigates the particulars of Dostoevsky’s ideology from the tradition in which he works in order to promote further study on his artistic output from various perspectives based on these principles. The first chapter consists of an exposition of the Orthodox Personalist tenets of Anthropology and Ontology juxtaposed with Western views. The second chapter uses this exposition to set the boundaries of Dostoevsky’s realism and to create a typology of fictional being within his novels iii and compares each of these four levels with other Russian authors. The third chapter investigates how Dostoevsky’s theory of aesthetics within the Orthodox context functions within the novels, pushing his fictional beings into higher typological levels and disrupting narrative form. The fourth and final chapter discusses how principles of the Orthodox Hesychastic tradition are utilized by Dostoevsky to unify his views on being, the person, and beauty and how this synergy raises his artistic output to the realm of higher realism. In the conclusion I argue that although Orthodox Personalist literary analysis is uniquely suited for Dostoevsky studies, this novel mode of analysis is applicable to other genres and forms of fiction through the idea of threshold art. iv The dissertation of Peter Gregory Winsky is approved. Eleanor K. Kaufman Vadim Shneyder, Committee Co-Chair Ronald W. Vroon, Committee Co-Chair University of California, Los Angeles 2021 v ACKNOWLEDGEMENTS I would like to express my gratitude to everyone in the Department of Slavic, East European & Eurasian Languages and Cultures of the University of California, Los Angeles for all their support, help, encouragement, and inspiration throughout the writing of this dissertation. You have been models of professionalism, integrity, and selfless service to the field. I would particularly like to thank my advisors and Co-Chairs Professors Ronald Vroon and Vadim Shneyder for their guidance, attention to detail, expertise, and aid. I am also grateful to Professors Eleanor Kaufman and Gail Lenhoff for their comments and help throughout the writing process. Drs. Susan Kresin and Anna Kudyma also deserve special recognition for their continued support. To my dear friends and colleagues Sean Griffin, Oleg Ivanov, Michael Lavery, Jesse O’Dell, and Dane Reighard; I could not ask for a greater circle of brilliant, kind, and inspired people with whom to work and travel through this program and into the future. Thank you. To my parents, Fr. Gregory and Mat. Dianne; there are not enough words to express my gratitude for the support you have given me throughout my life and in the process of writing this work. Your constant love, encouragement, and aid, as well as the foundations of inquisitiveness and rigor you fostered in me are responsible for forming the person I have become. God bless you both and keep you. To my sisters Alexandra and Kyra, your families, and the rest of our family, thank you for your love and support. To my dear friends Matthew, Brendon, Rachel, Kaitlyn, Dan, Monica, Abby, Ryan, Meghan, Pauline, Kate, Dan, Monica, Tyler, Peter, Mike, Tyler, Jamey, Polina, Akira, Charlotte, Hercules, Xavier, Samantha, Andrey, and Ziah; thank you all. To Fr. Nazari Polataiko; thank you for your guidance and patience, and for enabling me to experience some of the ideas in this dissertation first-hand on Mt. Athos. To John Golden, you taught me how to think for myself and to love aesthetics without losing myself vi in the ephemeral, and for this I am eternally grateful. To the memory of my grandparents Valentina, John, John, and Margueritte for all their love. To my beloved wife, Katja; my muse, my support, my joy. If not for you, none of this would have been possible, and I wouldn’t be the person I am today. Thank you for everything you’ve done for me and sticking by me on this incredible journey. I will love you until the poets run out of rhymes. And finally, glory to God for all things. vii TABLE OF CONTENTS ABSTRACT OF THE DISSERTATION .............................................................................................. ii ACKNOWLEDGEMENTS.............................................................................................................. vi TABLE OF CONTENTS ............................................................................................................... viii INDEX OF IMAGES ...................................................................................................................... x VITA .......................................................................................................................................... xii Introduction ............................................................................................................................... 1 ChaptEr I: Orthodox ThEological Foundations for PErsonalist DiscoursE .................................. 12 §I: Introduction: Against a Purely Western, Rational Approach to Being as a Viable Lens Through Which to Analyze Dostoevsky’s Work ............................................................................................... 12 §II: The Primacy of Being over Essence. The Theocentric Personological Paradigm .......................... 20 §III: The Mode of Being of the Divine ................................................................................................ 22 §IV: The Incarnation as the Relational Locus of the Knowledge of Being .......................................... 36 §V: The Created Person, Image and Likeness .................................................................................... 38 §VI: Sin and Death as the Cause of Isolation and Anxiety ................................................................. 43 ChaptEr II: ThE LitErary FigurE According to thE DivinE LikenEss .............................................. 46 §I: Character as a Form of Being: the Literary and Ontological ‘Prosôpon,’ ‘Lichnost’,’ and ‘ChElovEk’ .........................................................................................................................................................
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