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Rebellion Brothers Karamazov
Book V, Chapter IV. Rebellion from The Brothers Karamazov (Fyodor Dostoyevsky) Trans: Constance Garnett Project Gutenber Edition “I must make you one confession,” Ivan began. “I could never understand how one can love one's neighbors. It's just one's neighbors, to my mind, that one can't love, though one might love those at a distance. I once read somewhere of John the Merciful, a saint, that when a hungry, frozen beggar came to him, he took him into his bed, held him in his arms, and began breathing into his mouth, which was putrid and loathsome from some awful disease. I am convinced that he did that from ‘self-laceration,’ from the self-laceration of falsity, for the sake of the charity imposed by duty, as a penance laid on him. For any one to love a man, he must be hidden, for as soon as he shows his face, love is gone.” “Father Zossima has talked of that more than once,” observed Alyosha; “he, too, said that the face of a man often hinders many people not practiced in love, from loving him. But yet there's a great deal of love in mankind, and almost Christ-like love. I know that myself, Ivan.” “Well, I know nothing of it so far, and can't understand it, and the innumerable mass of mankind are with me there. The question is, whether that's due to men's bad qualities or whether it's inherent in their nature. To my thinking, Christ-like love for men is a miracle impossible on earth. -
Nietzschean Types in the Brothers Karamazov 139817 –Dr
Copyright is owned by the Author of the thesis. Permission is given for a copy to be downloaded by an individual for the purpose of research and private study only. The thesis may not be reproduced elsewhere without the permission of the Author. Patrick Durkin Nietzschean Types in The Brothers Karamazov 139817 –Dr. William Angus th 11 February 2019 For the Masters of Arts, English Durkin 1 Abstract Nietzsche and Dostoevsky were contemporaries, and Nietzsche especially was known to admire Dostoevsky’s work. Both authors were interested in the study of the basis for human morality, and the search for a redirection of human morality; one in which the problems they saw with the current understanding of acceptable behaviour according to laws, religion and might is right, could be melded in with their own beliefs and struggles with their own mortality and morality. Although Nietzsche’s collection of essays The Genealogy of Morals, (1887) was written 7 years after Dostoevsky’s The Brothers Karamazov (1880), it is interesting to note that the main character types that Nietzsche believed created hierarchies that developed and sustained the morality of his time, appear in the form of the main characters in The Brothers Karamazov. This thesis will be looking at the The Brothers Karamazov through the different character ‘types’ and the resulting psychomachia of the three legitimate brothers, the older brothers Dmitri and Ivan, and especially that of Alyosha, the youngest brother. The thesis will focus on both elder brothers’ evolution of thought and action through the progress of the novel, and, importantly, on each brothers’ interactions with Alyosha and the turbulent state of mind they regularly leave their younger sibling in. -
By Fyodor Dostoevsky
“The Problem of Evil ” by Fyodor Dostoevsky Dostoevsky, (detail) portrait by Vasily Perov, The State Tretyakov Gallery About the author.. The novelist Fyodor Dostoevsky (1821-1881) spent four years in a Siberian prison and four more years in the army as punish- ment for his role in a clandestine Utopian-socialist discussion group. He became scornful of the rise of humanistic science in the West and chron- icled its threat to human freedom. Dostoevsky’s writings challenged the notion of the essential rationality of human beings and anticipated many ideas in existential psychoanalysis. For Dostoevsky, the essence of being human is freedom. About the work. In the The Brothers Karamazov,1 Dostoevsky reveals deep psychological insight into the nature of human morality. In this, his greatest work, he expresses the destructive aspects of human freedom which can only be bound by God. In Chapter 4 of that work, the death of an innocent child is seen to be an inescapable objection to God’s good- ness. In this chapter Alyosha is the religious foil to Ivan, his intellectual older brother. 1. Fyodor Dostoevsky. “Rebellion” in the The Brothers Karamazov (1879). Trans. by Constance Garnett. 1 “The Problem of Evil ” by Fyodor Dostoevsky From the reading. “But then there is the children, and what am I to do about them? That’s a question I can’t answer.” Ideas of Interest from The Brothers Karamazov 1. Why does Ivan think that children are innocent and adults are not? Why does he think we can love children when they are close, but we can only love our neighbor abstractly? 2. -
Dostoevsky's Greatest Characters
Dostoevsky’s Greatest Characters ALSO BY BERNARD J. PARIS Experiments in Life: George Eliot’s Quest for Values (1965) A Psychological Approach to Fiction: Studies in Thackeray, Stendhal, George Eliot, Dostoevsky, and Conrad (1974) Character and Conflict in Jane Austen’s Novels: A Psychological Approach (1978) Third Force Psychology and the Study of Literature, Ed. (1986) Shakespeare’s Personality, Ed. with Norman Holland and Sidney Homan (1989) Bargains with Fate: Psychological Crises and Conflicts in Shakespeare and His Plays (1991) Character as a Subversive Force in Shakespeare: The History and the Roman Plays (1991) Karen Horney: A Psychoanalyst’s Search for Self-Understanding (1994) Imagined Human Beings: A Psychological Approach to Character and Conflict in Literature (1997) The Therapeutic Process: Essays and Lectures by Karen Horney, Ed. (1999) The Unknown Karen Horney: Essays on Gender, Culture, and Psychoanalysis, Ed. (2000) Rereading George Eliot: Changing Responses to Her Experiments in Life (2003) Conrad’s Charlie Marlow: A New Approach to “Heart of Darkness” and Lord Jim (2005) Dostoevsky’s Greatest Characters: A New Approach to “Notes from Underground,” Crime and Punishment, and The Brothers Karamazov Bernard J. Paris DOSTOEVSKY’S GREATEST CHARACTERS Copyright © Bernard J. Paris, 2008. Softcover reprint of the hardcover 1st edition 2008 All rights reserved. No part of this book may be used or reproduced in any manner whatsoever without written permission except in the case of brief quotations embodied in critical articles or reviews. First published in 2008 by PALGRAVE MACMILLAN™ 175 Fifth Avenue, New York, N.Y. 10010 and Houndmills, Basingstoke, Hampshire, England RG21 6XS. Companies and representatives throughout the world. -
The Struggle for Spiritual Supremacy: Dostoevsky's Philosophy Or History and Eschatology
Western Washington University Western CEDAR WWU Honors Program Senior Projects WWU Graduate and Undergraduate Scholarship Spring 1994 The Struggle for Spiritual Supremacy: Dostoevsky's Philosophy or History and Eschatology Andrew Wender Western Washington University Follow this and additional works at: https://cedar.wwu.edu/wwu_honors Part of the History Commons, and the Philosophy Commons Recommended Citation Wender, Andrew, "The Struggle for Spiritual Supremacy: Dostoevsky's Philosophy or History and Eschatology" (1994). WWU Honors Program Senior Projects. 339. https://cedar.wwu.edu/wwu_honors/339 This Project is brought to you for free and open access by the WWU Graduate and Undergraduate Scholarship at Western CEDAR. It has been accepted for inclusion in WWU Honors Program Senior Projects by an authorized administrator of Western CEDAR. For more information, please contact [email protected]. The Struggle for Spiritual Supremacy: Dostoevsky's Philosophy or History and Eschatology Andrew Wender Presented to Prof. George Mariz and Prof. Susan Costanzo Project Advisers Honors 490 - Senior Project June 6, 1994 • ............._ Honors Program HONORS fflESIS In presenting this Honors Paper in partial requirements for a bachelor's degree at Western Washington University, I agree that the Library shall make its copies freely available for inspection. I further agree that extensive copying of this thesis is allowable only for scholarly purposes. It is understood that any publication of this thesis for commercial pur:uoses or for financial eain shall not be allowed without my written permission. Bellingham, Washington 98225-9089 □ f2061 676-3034 An Equal Oppartunit_v University Table of Contents Page I. Introduction . 2 II. Historical Context And Intellectual Development or Dostoevsky's Philosophy or History .............................. -
The Grand Inquisitor,” Is Told by Ivan Karamazov to His Younger Brother Alyosha
Fyodor Dostoevsky (1821-1881), author of such works as Crime and Punishment, The Idiot, and The Possessed, is considered by many to be one of the world’s greatest writers, and the novel The Brothers Karamazov is universally recognized to be one of genuine masterpieces of world literature. Within this novel the story, “The Grand Inquisitor,” is told by Ivan Karamazov to his younger brother Alyosha. The two brothers had just been discussing the problem of evil—the classic problem of Christian theology: if God is really all powerful, all knowing, and truly loving, then why does evil exist? If God could not have prevented evil, then he is not all powerful. If evil somehow escapes his awareness, then he is not all knowing. If he knew, and could do something about it, but chose not to, then how can he be considered a loving God? One solution to this problem is to claim that evil does not really exist, that if we were to see the world Portrait of Fyodor Dostoyevsky, 1872 from God’s perspective, from the perspective of eternity, then everything comes out well in the end. Another response is to claim that it really isn’t God’s fault at all, it is ours. God gave us free-will and evil is the result of our misuse of that gift. Ivan will have none of these arguments. He brings up the particularly troubling case of the suffering of innocent children—how can they be blamed and punished if they are innocent? Ivan cannot accept that the suffering of an innocent child will be justified in the end. -
Legend of the Grand Inquisitor’ Reconsidered Literary Irony and Theological Seriousness in Its Representation of Christ
Journal of Eastern Christian Studies 59(1-2), 103-121. doi: 10.2143/JECS.59.1.2023429 T©HE 2007 ‘LEGEND by Journal OF THE of EasternGRAND Christian INQUISITOR Studies.’ RECONSIDERED All rights reserved. 103 THE ‘LEGEND OF THE GRAND INQUISITOR’ RECONSIDERED LITERARY IRONY AND THEOLOGICAL SERIOUSNESS IN ITS REPRESENTATION OF CHRIST WIL VAN DEN BERCKEN* The chapter ‘The Grand Inquisitor’ in Dostoevsky’s novel The Brothers Karamazov is one of the most intriguing religious-philosophical pieces in lit- erature. It is an original interpretation of the figure of Christ and of the na- ture of Christian belief. The story has been commented on by many inter- preters but was more often used as an argument for or against a certain ec- clesiastical theological standpoint, rather than appreciated as an autono- mous piece of literature. In order to make a sound theological evaluation, however, one must first approach the story within its own literary frame- work. What literary means does Dostoevsky use to convey his view of Christ and Christianity? Before analysing the theological content of the story, I would like to treat three aspects of literary style in ‘The Grand Inquisi- tor’1: irony in the presentation of the story, the anti-iconographical picture of Christ and the indirect method of presenting his message. IRONY First a word on the general structure of the story of ‘The Grand Inquisitor’ itself. It is a story within the larger story of the novel and is not part of the plot. As regards content, it is linked to the discussion between the brothers, Ivan and Aleksei, on the suffering in the world, described in the previous chapter. -
ABSTRACT Dostoevsky's View of the Russian Soul and Its Impact on the Russian Question in the Brothers Karamazov Paul C. Schlau
ABSTRACT Dostoevsky’s View of the Russian Soul and its Impact on the Russian Question in The Brothers Karamazov Paul C. Schlaudraff Director: Adrienne M. Harris, Ph.D Fyodor Dostoevsky, one of Russia’s most renowned novelists, profoundly affected the way that Russia would think of itself in the years following his death. One of the most important issues for Dostoevsky and other authors at the time was the reconciliation of the peasant and noble classes in the aftermath of the serf emancipation in Russia. Dostoevsky believed that the solution to this issue would come from the Russian peasantry. My research investigates Dostoevsky’s view of the “Russian soul”, which is the particular set of innate characteristics which distinguishes Russians from other nationalities. Furthermore, it examines how Dostoevsky’s view of the Russian soul affected his answer to the question of Russia’s ultimate destiny. During the 19th century, socialism was an especially popular answer to that question. Dostoevsky, however, presented an entirely different solution. Through a thorough examination of Dostoevsky’s final novel, The Brothers Karamazov, my thesis demonstrates this alternative solution and its significance in light of competing Russian theory during the 19th century. APPROVED BY DIRECTOR OF HONORS THESIS ______________________________________________________ Dr. Adrienne M. Harris, Department of Modern Languages APPROVED BY THE HONORS PROGRAM: ______________________________________________ Dr. Andrew Wisely, Director DATE: ________________________ DOSTOEVSKY’S VIEW OF THE RUSSIAN SOUL AND ITS IMPACT ON THE RUSSIAN QUESTION IN THE BROTHERS KARAMAZOV A Thesis Submitted to the Faculty of Baylor University In Partial Fulfillment of the Requirements for the Honors Program By Paul C. -
Notes on the Brothers Karamazov and All the King's Men C
Robert Penn Warren Studies Volume 2 Robert Penn Warren Studies Article 9 2002 Philosophers, Fools, and Kings: Notes on The Brothers Karamazov and All the King's Men C. Jason Smith Follow this and additional works at: https://digitalcommons.wku.edu/rpwstudies Part of the American Literature Commons, and the English Language and Literature Commons Recommended Citation Smith, C. Jason (2002) "Philosophers, Fools, and Kings: Notes on The rB others Karamazov and All the King's Men," Robert Penn Warren Studies: Vol. 2 , Article 9. Available at: https://digitalcommons.wku.edu/rpwstudies/vol2/iss1/9 This Article is brought to you for free and open access by TopSCHOLAR®. It has been accepted for inclusion in Robert Penn Warren Studies by an authorized administrator of TopSCHOLAR®. For more information, please contact [email protected]. Philosophers, Fools, and Kings: Notes on The Brother’s Karamazov and All the King’s Men C. JASON SMITH The fiction of Fyodor Dostoyevsky—the Russian, Slavophil, Christian- existentialist, Populist writer—might seem to have little in common with that of Robert Penn Warren—the Southern, Agrarian, Fugitive, modern American. However, even though Dostoyevsky and Warren come from widely disparate backgrounds, at least in terms of immediate cultural referents, certain philosophical conflicts common to both authors serve as the ideological centerpiece of their novels; and, further, these two very different authors reach similar resolutions as both interrogate rational-humanism as a site of philosophical and moral sloth. While rational-protagonists abound in the works of each author, two works present themselves as particularly appropriate for comparison: The Brother’s Karamazov and All the King’s Men. -
The Grand Inquisitor
The Grand Inquisitor a graphic novel based on the Adapted by Natalia Osipova story from Fyodor Dostoyevsky’s Illustrated by Elena Avinova The Brothers Karamazov Introduction by Gary Saul Morson A graphic novel based on the story from Fyodor Dostoyevsky’s The Brothers Karamazov Natalia Osipova - adapted script Elena Avinova - storyboard and graphics Translated by Constance Garnett (New York: Macmillan, 1922) Thanks Marina Rubinova and Carol Apollonio for adapted translation PLOUGH PUBLISHING HOUSE Published by Plough Publishing House Walden, New York Robertsbridge, England Elsmore, Australia www.plough.com Plough produces books, a quarterly magazine, and Plough.com to encourage people and help them put their faith into action. We believe Jesus can transform the world and that his teachings and example apply to all aspects of life. At the same time, we seek common ground with all people regardless of their creed. Plough is the publishing house of the Bruderhof, an international Christian community. The Bruderhof is a fellowship of families and singles practicing radical discipleship in the spirit of the first church in Jerusalem (Acts 2 and 4). Members devote their entire lives to serving God, one another, and their neighbors, renouncing private property and sharing everything. To learn more about the Bruderhof ’s faith, history, and daily life, see Bruderhof.com. (Views expressed by Plough authors are their own and do not necessarily reflect the position of the Bruderhof.) Copyright © 2020 by Plough Publishing House All rights reserved. ISBN 978-0-87486-353-6 Translated by Constance Garnett (New York: Macmillan, 1922) Translation adapted by Marina Rubinova and Carol Apollonio introduction The Eternal Questions, Illustrated Gary Saul Morson WHEN EARTHQUAKES , FAMINES , AND PANDEMICS STRIKE , people often ask: Why does this happen? If they are religious, they pose the traditional ques- tion of theodicy (justification of God): Why does God allow the innocent to suffer? If their perspective is secular, they doubt the goodness of the universe. -
This Is a Postprint Draft! Please Do Not Cite
This is a Postprint Draft! Please do not Cite. WHEN CITING ALWAYS REFER TO THE FINAL VERSION PUBLISHED IN EUROPEAN JOURNAL FOR PHILOSOPHY OF RELIGION, Vol. 12, No. 4 WITH DOI: 10.24204/EJPR.V12I4.3519 DISCERNMENT OF GOOD AND EVIL IN DOSTOEVSKY’S NOVELS: THE MADMAN AND THE SAINT Christoph Schneider The Institute for Orthodox Christian Studies, Cambridge (UK) Abstract. This article discusses madness and saintliness in Dostoevsky’s novels and investigates how the madman and the saint discern between good and evil. I first explore the metaphysical, spiritual, and moral universe of Dostoevsky’s characters by drawing on William Desmond’s philosophy of the between. Second, I argue that the madman’s misconstrual of reality can be grasped as an idolatrous, divisive, and parodic imitation of the good (Raskolnikov, Stavrogin, Kirillov). Third, I reflect on disembodied discernment. In DOI: 10.24204/EJPR.V12I4.3519 some cases, due to the weakness of the moral agent, the good cannot be properly embodied in space and time, even if a person exhibits ethically sound discernment (Prince Myshkin). Fourth, I look at examples of holy discernment and examine how, through love, the genuinely good person is able to transform idolatry into a universal and cosmic sacramentalism (Elder Zosima, Alyosha). I. INTRODUCTION . Citable Version has Version . Citable Before I turn to Dostoevsky’s novels, I will give a brief outline of the metaphysical coordinates of the spiritual and moral universe that his characters indwell. This will clarify how they practice discernment and distinguish between good and evil. Dostoevsky’s writings mirror fundamental paradigm shifts in the history of ideas that are exemplified by the beliefs and behaviour of his characters. -
THE BROTHERS KARAMAZOV by Fyodor Dostoevsky
THE BROTHERS KARAMAZOV by Fyodor Dostoevsky THE AUTHOR Fyodor Dostoevsky (1821-1881) was born into a lower middle class family in Moscow, the son of a former army surgeon, and experienced a strict religious upbringing. His education was poor, and at age seventeen he entered a military engineering school that he found insufferably boring. He read voraciously in his spare time, and resigned from the military shortly after graduation to pursue a career as a writer. His first literary effort, Poor Folk, was published in 1845 to widespread critical acclaim. His succeeding efforts received little public attention, though through them he continued to polish his craft. In 1847, he joined one of the many secret societies that abounded in Russia during the repressive reign of Nicholas I. He found it exciting and thought its activities somewhat innocuous, but the czar did not agree. In 1849, Dostoevsky was arrested and, with several others of his circle, sentenced to be shot for sedition. The czar allowed preparations for the execution to continue to the very last moment before commuting the sentence. Dostoevsky was then exiled to Siberia for four years of hard labor, followed by six years as a common soldier in the army. In Siberia, the intense suffering he experienced made a deep impression that was later reflected in his most famous works; in addition, the relationships he developed with his fellow prisoners, most of whom were poor and uneducated, gave him a lifelong appreciation for the downtrodden of society. It was also during his years in Siberia that he was converted to the Christian faith.