This volume, the fourth of five planned in Joseph Frank's widely acclaimed biography of Dostoevsky, covers the six most remarkably productive years in the novelist's entire career. It was in this short span of time that Dostoevsky produced three of his greatest novels--Crime and Punishment, The Idiot, and The Devils--and two of his best novellas, The Gambler and The Eternal Husband. All these masterpieces were written in the midst of harrowing practical and economic circumstances, as Dostoevsky moved from place to place, frequently giving way to his passion for roulette. Having remarried and fled from Russia to escape importuning creditors and grasping dependents, he could not return for fear of being thrown into debtor's prison. He and his young bride, who twice made him a father, lived obscurely and penuriously in Switzerland, Germany, and Italy, as he toiled away at his writing, their only source of income. All the while, he worried that his recurrent epileptic attacks were impairing his literary capacities. His enforced exile intensified not only his love for his native land but also his abhorrence of the doctrines of Russian Nihilism--which he saw as an alien European importation infecting the Russian psyche. Two novels of this period were thus an attempt to conjure this looming spectre of moral-social disintegration, while The Idiot offered an image of Dostoevsky's conception of the Russian Christian ideal that he hoped would take its place.

For Fyodor Dostoevsky (1821-81), who lived with epileptic seizures for more than thirty years, illness is an ineradicable part of existence. Epilepsy in his writings denotes both a set of physical symptoms and a state of survival in which the protagonists incessantly try to articulate, theorize, or master what is ungraspable in their everyday experience. Their attempts to deal with what they cannot control or comprehend results in disappointment, or what Dostoevsky called a mystical terror. Dostoevsky's heroes are unable fully to understand this state, and their existence becomes 'epileptic' in so far as self-knowledge and self-coincidence are never achieved. Fung explores new critical pathways by reexamining five of Dostoevsky's post-Siberian novels. Drawing on insights from writers including Benjamin, Blanchot, Freud, Lacan and Nietzsche, the book takes epilepsy as a trope for discussing the unspeakable moments in the texts, and is intended for students and scholars who are interested in the subject of modernity, critique of the visual, and dialogues between philosophy and literature. Paul Fung is Assistant Professor in English at Hang Seng Management College, Hong Kong.

Lev Loseff (1937), der Leningrad 1976 verlassen musste und seit 1979 in Hannover, New Hampshire am Dartmouth College in den USA als Professor of Russian Language and Literature lehrt, hat u.a. Werke von E. Svarc, N. Olejnikov und M. Bulgakov herausgegeben. In seiner ersten großen Monographie "On the Beneficence of Censorship: Aesopian Language in Modern Russian Literature" analysiert Loseff an Werken von Svarc, Solzenicyn, Evtusenko u.a. die aus der Auseinandersetzung mit der Zensur gebotenen stilistischen - auch bereichernden - Besonderheiten der modernen, in der Sowjetunion entstandenen russischen Literatur und veranschaulicht diese im Kontext von Werk, Autor und Epoche.

This book is designed as a manual for the study of fundamental moral theology. It is addressed primarily to those who are undertaking a required course of study in Catholic theology at seminaries or ecclesiastical colleges. The editorial and typographical style, the choice of topics, and the extent of material covered are intended to meet the needs of such students. Nevertheless, we trust that the book will likewise be of interest for those who pursue theological and moral studies at a non specialist, though nonetheless serious level.

Reconsidering Dostoevsky's legacy 200 years after his birth, this collection addresses how and why his novels contribute so much to what we think of as the modern condition.

As the cultural and ideological foundations of imperial Russia were threatened by forces of modernity, an array of Orthodox churchmen, theologians, and lay thinkers turned to asceticism, hoping to ensure the coming Kingdom of God promised to the Russian nation.