This book illuminates the connectedness of Dostoevsky's literary art with his philosophical and psychological brilliance. Two Fyodor Dostoevsky conferences originating at the University of North Texas set the stage for this volume. Scholars contributed original papers focusing on how Dostoevsky's literary art and philosophical insights enrich one another. Fyodor Dostoevsky wrote and thought polyphonically. His polyphonic method is both his special literary technique and his distinctive way of probing theological, social, and philosophical depths. As Bakhtin and Terras suggest, all Dostoevsky's major literary inventions--from the underground man to the vitriolic Grushenka--are products of his ability to listen profoundly to his own characters. Like the genius author-redactor of 1 and 2 Samuel, he reports the heights and depths of human emotion and behavior, whether exploring the anatomy of dysfunctional families, making the heart soar with Zosima's vision of forgiveness, or giving Ivan Karamazov full rein to challenge theism. Dostoevsky's characters transform themselves into irregular verbs whose fierce independence emerges only because of their desperate and inescapable interdependence. His major characters are text, subtext, and context for each other. They play inside each other's head and answer in one way or another.

This book illuminates the connectedness of Dostoevsky's literary art with his philosophical and psychological brilliance. Two Fyodor Dostoevsky conferences originating at the University of North Texas set the stage for this volume. Scholars contributed original papers focusing on how Dostoevsky's literary art and philosophical insights enrich one another. Fyodor Dostoevsky wrote and thought polyphonically. His polyphonic method is both his special literary technique and his distinctive way of probing theological, social, and philosophical depths. As Bakhtin and Terras suggest, all Dostoevsky's major literary inventions--from the underground man to the vitriolic Grushenka--are products of his ability to listen profoundly to his own characters. Like the genius author-redactor of 1 and 2 Samuel, he reports the heights and depths of human emotion and behavior, whether exploring the anatomy of dysfunctional families, making the heart soar with Zosima's vision of forgiveness, or giving Ivan Karamazov full rein to challenge theism. Dostoevsky's characters transform themselves into irregular verbs whose fierce independence emerges only because of their desperate and inescapable interdependence. His major characters are text, subtext, and context for each other. They play inside each other's head and answer in one way or another.

Fyodor Dostoevsky's The Brothers Karamazov is unquestionably one of the greatest works of world literature. With its dramatic portrayal of a Russian family in crisis and its intense investigation into the essential questions of human existence, the novel has had a major impact on writers and thinkers across a broad range of disciplines, from psychology to religious and political philosophy. This proposed reader's guide has two major goals: to help the reader understand the place of Dostoevsky's novel in Russian and world literature, and to illuminate the writer's compelling and complex artistic vision. The plot of the novel centers on the murder of the patriarch of the Karamazov family and the subsequent attempt to discover which of the brothers bears responsibility for the murder, but Dostoevsky's ultimate interests are far more thought-provoking. Haunted by the question of God's existence, Dostoevsky uses the character of Ivan Karamazov to ask what kind of God would create a world in which innocent children have to suffer, and he hoped that his entire novel would provide the answer. The design of Dostoevsky's work, in which one character poses questions that other characters must try to answer, provides a stimulating basis for reader engagement. Having taught university courses on Dostoevsky's work for over twenty years, Julian W. Connolly draws upon modern and traditional approaches to the novel to produce a reader's guide that stimulate the reader's interest and provides a springboard for further reflection and study.

Recounting the murder of an elderly woman by a student expelled from university, Crime and Punishment is a psychological and political novel that portrays the strains on Russian society in the middle of the nineteenth century. Its protagonist, Raskolnikov, moves in a world of dire poverty, disillusionment, radicalism, and nihilism interwoven with religious faith and utopianism. In Dostoevsky's innovative style, which he called fantastic realism, the narrator frequently reports from within the protagonist's mind. The depiction of the desperate lives of tradespeople, students, alcoholics, prostitutes, and criminals gives readers insight into the urban society of St. Petersburg at the time. The first part of this book offers instructors guidance on editions and translations, a map of St. Petersburg showing locations mentioned in the novel, a list of characters and an explanation of the Russian naming system, and recommendations for further reading. In the second part, essays analyze key scenes, address many of Dostoevsky's themes, and consider the roles of ethics, gender, money, Orthodox Christianity, and social justice in the narrative. The volume concludes with essays on digital media, film adaptations, and questions of translation.

With Dostoyevsky’s Idiot and Aquinas’ Dumb Ox as guides, this book seeks to recover the elemental mystery of the natural law, a law revealed only in wonder. If ethics is to guide us along the way, it must recover its subordination; description must precede prescription. If ethics is to invite us along the way, it cannot lead, either as politburo, or even as public orthodoxy. It cannot be smugly symbolic but must be by way of signage, of directionality, of the open realization that ethical meaning is en route, pointing the way because it is within the way, as only sign, not symbol, can point to the sacramental terminus. The courtesies of dogma and tradition are the road signs and guideposts along the longior via, not themselves the termini. We seek the dialogic heart of the natural law through two seemingly contradictory voices and approaches: St. Thomas Aquinas and his famous five ways, and Fyodor Dostoyevsky’s holy idiot, Prince Myshkin. It is precisely the apparent miscellany of these selected voices that provide us with a connatural invitation into the natural law as subordinated, as descriptive guide, not as prescriptive leader.

Offers a new understanding of empathy and its relation to medicine and literature

The loss of a real and heartfelt belief in God--and by "real" I mean an experience that is both steady and moving, ethereal though down-to-earth, sentimental but never trite--comes from an earlier more foundational loss, namely that of an ardent and directed desire for heaven, and more specifically, that paradisal longing for the resurrected life. This book seeks to recover the neglected nature of heaven, degraded into something "out-there" and unknown, degraded further into a vague wish for immortality and the often empty words of consolation. Or even worse, the almost comic book reduction of heaven to an earthly social(ist) paradise, the immanentization of the Christian eschaton. The vague "better place," which is meant well, often means nothing at all, or worse than that can hamper us when approaching and engaging the mystery of grief. This book will address and interrogate various questions about the nature of the afterlife--on the status of guilt, forgiveness, friendship, love, embodiment, sexuality--and propose various paths to answers. We are talking about that sacred innermost promise: the hope of paradisal reunion most secret and yet most universal, never abstract and shapeless, but embodied and individual. We must wonder whether our casual forgetting of this estuary of human hope, the resurrected life, has caused us to lose ourselves in such a way that we do not even know what we have lost.