Results for ' Brothers Karamazov'

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  1. Wisdom as Foundational Ethical Theory in Thomas Aquinas Lawrence Dewan, OP.Brothers Karamazov - 2001 - In William Sweet (ed.), The bases of ethics. Milwaukee: Marquette University Press. pp. 23--39.
     
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  2.  23
    The Brothers Karamazov and the theology of suffering.Elena Namli - 2022 - Studies in East European Thought 74 (1):19-36.
    This article offers a reflection upon The Brothers Karamazov, interpreted as a theological and philosophical contribution to the debate over humanity’s practical relationship to suffering and vulnerability. The relationship is practical insofar as the questions with which Dostoevsky struggles all relate to human agency: How should we live in the continual presence of suffering? The article reconstructs a theology of suffering in The Brothers Karamazov as a form of anti-theodicy. Further, the theology of suffering in The (...)
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  3.  83
    The Brothers Karamazov: Dostoevskij’s Hosanna.Karen Stepanian - 2007 - Studies in East European Thought 59 (1-2):87-99.
    The novel The Brothers Karamazov shows the spiritual rebirth of man and society. At first the world of the town Skotoprigon'evsk is depicted as heathen and even demonic, where everyone is in search of earthly justice, forgetting about love and losing a connection to God; here the theme of orphanhood is dominant. The second half of the novel is dominated by the image of the Holy Trinity, the symbol of mutual love and unity. The human world, according to (...)
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  4.  15
    The brothers Karamazov and the poetics of memory.Victor Terras - 1993 - History of European Ideas 17 (4):537-539.
  5.  30
    Monadology of The Brothers Karamazov.Michael Wreen - 1986 - Philosophy and Literature 10 (2):318-324.
    In lieu of an abstract, here is a brief excerpt of the content:MONADOLOGY OF 7HE BROTHERS KARAMAZOV by Michael Wreen THE WORLD AND THOUGHT of Dostoyevsky's The Brothers Karamazov are not easily entered into. There is something, some barrier, which seems to hinder, if not prevent, a feeling of belonging, a feeling of ease, citizenship, and camaraderie. What is it diat holds die reader back, what makes him feel particularly Ul-at-ease in the world of The (...) Karamazov, and especially in die presence of the Karamazovs? The answer is that the world of the novel resembles the world of Leibniz's Monadology, a world so different from the world of our everyday conceptions, and so different from the world of most novels, that the reader is left "freefloating," so to speak, until he, as a spirit, has been accommodated and then assimilated by it. To begin with, there is the matter of setting. There are practically no landscapes in The Brothers Karamazov and no extended descriptions of nature. Secondly, buildings, both their interiors and exteriors, are barely sketched, and when described at all, it is usually the psychological state that the human design excites ("It was an odd arrangement ofrooms") that is important, and not the design or structure itself. Objects existing in their own right and "pure surfaces" are not to be found. The one building (with grounds) that is described at length is the monastery, but even here description is used symbolically, as a reflection ofthe spiritual states ofthe monks and The Elder. Similarly, clothing exists only as a clue to the psychological or spiritual state of its wearer. Dmitri's rag with the 1,500 roubles is the analogue of his condition, just as Smerdyakov's hoped-for foppish apparel is of his. 318 Michael Wreen319 Still more unusual is the infrequent mention of two of the biological necessities of life, food and sleep. Food seems to be something that the characters can take or leave, but more often than not, simply forget about; the stomach does not seem to exist for any except one of them. Once or twice the characters do eat, but eating seems to be an accidental side-effect of spending time with, a spiritual infection caught from, the thoroughly carnal Fyodor. The monks, it must be admitted, are concerned with food — though it would be more accurate to say diat they are concerned with die lack of it, or even more strongly, widi maintaining the lack of it. As for sleep, collapse from complete exhaustion (from sustained physical exertion and/or emotional excitement, or from orgiastic debauchery), sickness, and brain fever seem to be preferred to normal sleep. Days are long— so long, in fact, that night is more like an extension of day dian night. Another descriptive element which warrants notice is the physical appearances and personal histories of die dramatic personae. The truth, as far as physical appearances are concerned, is clear and simple: everyone, with the exception ofIvan, is described once and briefly. In the first thirtyfive pages or so, most of the major personages are introduced, "outfitted" with noses, eyes, ears, bearings, statures, mannerisms, traits, etc., and — here we come to the second aspect noted above — then given summary histories. After that, diey are set in dramatic motion. The opening chapters are descriptive and expository, a report of what was and is the case as far as mise en scene and physical equipage are concerned; and except for brief moments when the never-named narrator indulges in short "sermons" about man or God, the mode of narration never returns to descriptive exposition, but remains dramatic and focused on the interplay and clash of personality. Characters do act and think for themselves, and we see diem directly in the acting out of dieir lives. A bit of background information having been provided, we don't have to be told anydiing more; we can observe for ourselves, from the inside. The catalogue offacts is discarded, and in its place is put the experience of events and feelings. The objective, external perspective yields to the internal, subjective perspective, and the reader crosses over from the familiar and cozy world of Dickensian externality to the strange and disconcerting world ofDostoyevskian intemality... (shrink)
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  6.  96
    Existential struggles in Dostoevsky’s the Brothers Karamazov.Dennis Vanden Auweele - 2016 - International Journal for Philosophy of Religion 80 (3):279-296.
    sThe salience of Fyodor Dostoevsky’s novels for philosophical reflection is undeniable. By providing a myriad of often dialectically mediating perspectives on certain subjects, he can serve as a rich fount for philosophical polemic. Many readers have been prone to confine the philosophical import of Dostoevsky’s prose to such a polyphony of dialectically interacting perspectives. In this article, this topic is taken up with a focus on the differing points of view on human salvation espoused by the protagonists of The (...) Karamazov. It will be argued that Dostoevsky held to a view that only through certain existential struggles the human agent can attain a full-blooded experience of redemption. This argument will be made from the dialectical development of predominantly Ivan and Alyosha Karamazov. (shrink)
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  7.  18
    Dostoevsky's Brothers Karamazov: Art, Creativity, and Spirituality.Predrag Cicovacki & Maria Granik (eds.) - 2010 - Universitätsverlag Winter.
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  8.  9
    Observing logics: revisiting reason in The Brothers Karamazov.Eric Kim - forthcoming - Studies in East European Thought:1-20.
    Very often in frameworks for and presentations of The Brothers Karamazov, the modern reading public attempts to divide characters by their ability to reason. Usually Ivan is remembered for his reason, pitted against Dmitri’s passion. Adapting some terminology from mathematical logic, I propose and trace a different approach to reason in Dostoevsky’s text, to recast its canonical characters into alternative, though still fluid, categories. This exercise aims not to reinscribe or to reinterpret Dostoevsky’s novel but rather to reconsider (...)
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  9.  91
    Dostoevskij’s guide to spiritual epiphany in The Brothers Karamazov.Julian W. Connolly - 2007 - Studies in East European Thought 59 (1):39-54.
    The essay examines the three main epiphanic experiences in The Brothers Karamazov and shows how Dostoevskij’s treatment of these experiences may offer a guide to spiritual renewal. The three experiences are Alësha’s vision of the resurrected Zosima and transfigured Christ, Dmitrij’s vision of the suffering babe, and Ivan’s vision of the devil (which serves as a counter example to the first two). By examining the content of each of these visions, as well as the parallels and variations in (...)
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  10.  11
    A Brief Analysis of the Figure of Elder Zossima in “The Brothers Karamazov” in the Light of the Neo-Anthropology of Asceticism.Yiwen Wang - 2022 - Open Journal of Philosophy 12 (4):523-530.
    For Sergey Khoruzhy, Russian philosophy, which is characterized by religiosity, takes the perfect expression of the Orthodox truth as the ultimate pursuit. He believes that the Russian philosophy that truly embodies the “Russian mind” is hidden in the practice of the Russian Orthodox ascetic tradition, which contains not only the image of an ascetic Christian but also reflects the ontological state of being and the ontological intuition of being human in a universal sense. On the basis of the ascetic practice, (...)
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  11.  18
    Atheism and the rejection of God: contemporary philosophy and the Brothers Karamazov.Stewart R. Sutherland - 1977 - Oxford: Blackwell.
  12. (2 other versions)Atheism and the Rejection of God: Contemporary Philosophy and 'The Brothers Karamazov'.Stewart R. Sutherland - 1978 - Philosophy 53 (206):566-570.
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  13.  30
    The Grand Inquisitor: With Related Chapters From the Brothers Karamazov.Charles Guignon (ed.) - 1993 - Hackett Publishing Company.
    This new edition presents _The Grand Inquisitor_ together with the preceding chapter, _Rebellion,_ and the extended reply offered by Dostoevsky in the following sections, entitled _The Russian Monk._ By showing how Dostoevsky frames the Grand Inquisitor story in the wider context of the novel, this edition captures the subtlety and power of Dostoevsky's critique of modernity as well as his alternative vision of human fulfillment.
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  14. Thinking God on the basis of ethics: Levinas, The Brothers Karamazov, and Dostoevsky's anti-semitism.Steven Shankman - 2018 - In Kitty Millet & Dorothy Figueira (eds.), Fault lines of modernity: the fractures and repairs of religion, ethics, and literature. New York: Bloomsbury Academic.
     
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  15. Atheism and the Rejection of God: Contemporary Philosophy and The Brothers Karamazov (review).Peter Jones - 1979 - Philosophy and Literature 3 (1):121-122.
  16.  40
    Philosophy and the Novel: Philosophical Aspects of Middlemarch, Anna Karenina, The Brothers Karamazov, A la recherche du temps perdu, and of the Methods of Criticism (review).Monroe C. Beardsley - 1976 - Philosophy and Literature 1 (1):101-106.
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  17.  25
    Philosophy and the Novel: Philosophical Aspects of Middlemarch, Anna Karenina, the Brothers Karamazov, a La Recherche Du Temps Perdu, and of the Methods of Criticism.Peter Jones - 1975 - Clarendon Press.
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  18.  95
    The double vision of the Brothers karamazov.Joyce Carol Oates - 1968 - Journal of Aesthetics and Art Criticism 27 (2):203-213.
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  19. (1 other version)Philosophy and the Novel: Philosophical Aspects of "Middlemarch", "Anna Karenina", "The Brothers Karamazov", "A la Recherche du temps perdu" and of the Methods of Criticism.Peter Jones - 1976 - Philosophy and Rhetoric 9 (3):190-192.
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  20.  22
    "Atheism and the Rejection of God: Contemporary Philosophy and The Brothers Karamazov," by Stewart R. Sutherland. [REVIEW]Roland J. Teske - 1979 - Modern Schoolman 56 (4):387-388.
  21.  17
    Anthropology of the Grand Inquisitor in F. M. Dostoevsky’s novel “The Brothers Karamazov”.Ksenia N. Kholodnova - 2023 - Sotsium I Vlast 3 (97):66-77.
    Introduction. The technocratization that a person faces in the current reality, along with increased life comfort, has also brought with it a clear threat to changing the status of a person in the world irrevocably. In the discourse of modern posthumanistic philosophy, attempts are being made not to annul the privileges of a person, but to extend them to the whole world, that is, to make suffering, the ability to question, subjectivity and other characteristics of a person belong to everyone. (...)
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  22. SUTHERLAND, S. R. "Atheism and the Rejection of God: Contemporary Philosophy and" The Brothers Karamazov[REVIEW]R. W. Hepburn - 1979 - Mind 88:312.
  23.  44
    Philosophy and the Novel: Philosophical aspects of 'Middlemarch', 'Anna Karenina', 'The Brothers Karamazov', 'A la Recherche du Temps Perdu' and of the methods of criticism By Peter Jones Clarendon Press: Oxford University Press, 1975, viii + 216 pp., £4.25, £1.75 paper. [REVIEW]J. P. Stern - 1978 - Philosophy 53 (205):408-.
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  24.  77
    Ivan Karamazov is a hopeless romantic.Toby Betenson - 2015 - International Journal for Philosophy of Religion 77 (1):65-73.
    Ivan Karamazov is frequently used, and misused, in discussions concerning the problem of evil. The purpose of this article is to correct some pervasive misinterpretations of Ivan’s statement, as found in Dostoevsky’s The Brothers Karamazov. I criticise some common misinterpretations, as exemplified in the theodical work of Marilyn Adams and John Hick, as well as the more nuanced interpretation of Stewart Sutherland. Though Sutherland’s interpretation is the strongest, it nevertheless misses the mark in identifying Ivan as a (...)
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  25.  23
    The Embodiment of Kenostic Life in The Brothers of Karamazov.Dongkyu Choe - 2022 - Cogito 96:181-214.
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  26.  7
    O Niilismo em Ivan Karamázov: Em constante referência a Nietzsche.Robson Costa Cordeiro - 2024 - Aufklärung 11 (Especial):113-130.
    The article seeks to think about Ivan Karamazov's nihilism in three decisive chapters of “the brothers Karamazov”, “the revolt”, “the grand inquisitor” and “the devil. Ivan Fiódorovitch’s Nightmare”, making constant reference to Nietzsche’s thoughts. By examining these chapters, the article seeks to reflect on the fundamental problem of human freedom and the conflict between faith and reason, presenting the decisive elements of Dostoievsky's critique of institutional Christianity and its inversion of the meaning of compassion.
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  27. Conceptualizing religious discourse in the work of Fëdor Dostoevskij.Svetlana Klimova - 2007 - Studies in East European Thought 59 (1-2):55-64.
    I interpret Dostoevskij’s religious concepts in terms of mythogenesis and mythopoesis. Dostoevskij’s religious concepts arose on the basis both of his personal emotional experience and of the discourse of popular Orthodoxy. They demonstrate the antinomial nature of Russian spirituality, and are typified by his conception of the family, which illustrates the communal basis of the individual personality. The antimomial idea of the family is most fully developed in Dostoevskij’s novel The Brothers Karamazov, in which the four models of (...)
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  28. The Emotional Impact of Evil: Philosophical Reflections on Existential Problems.Nicholas Colgrove - 2019 - Open Theology 5 (1):125-135.
    In The Brothers Karamazov, Dostoyevsky illustrates that encounters with evil do not solely impact agents’ beliefs about God (or God’s existence). Evil impacts people on an emotional level as well. Authors like Hasker and van Inwagen sometimes identify the emotional impact of evil with the “existential” problem of evil. For better or worse, the existential version of the problem is often set aside in contemporary philosophical discussions. In this essay, I rely on Robert Roberts’ account of emotions as (...)
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  29.  67
    God and Moral Authority.Thomas C. Mayberry - 1970 - The Monist 54 (1):106-123.
    In The Brothers Karamazov, Ivan is said to have held the view, at least at one time, that there is no God, and that, as a result, morality as it existed before this knowledge was achieved no longer has any force or authority. Ivan believed that God or the belief in God was the source of authority for the “old morality” and that the man who recognizes that there is no God “may lightheartedly overstep all the barriers” of (...)
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  30.  26
    Dostoevsky, Confession, and the Evolutionary Origins of Conscience.Tom Dolack - 2020 - Evolutionary Studies in Imaginative Culture 4 (2):19-32.
    Fyodor Dostoevsky is renowned as one of the greatest psychologists in world literature, but what we know about the origins and the workings of the human mind has changed drasti­cally since the late nineteenth century. If Dostoevsky was such a sensitive reader of the human condition, do his insights hold up to modern research? To judge just by the issue of the psychology of confession, the answer appears to be: yes. The work of Michael Tomasel­lo indicates that the human conscience (...)
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  31.  12
    Education and the limits of reason: reading Dostoevsky, Tolstoy and Nabokov.Peter Roberts - 2018 - New York: Routledge, Taylor & Francis Group. Edited by Herner Saeverot.
    Troubling Reason: Notes from Underground Revisited -- Love, Attention and Teaching: The Brothers Karamazov -- Passion as a Quality of Education: The Death of Ivan Ilyich -- Education, Rationality and the Meaning of Life: Tolstoy's Confession -- Pedagogy of the Gaze: An Educational Reading of Lolita -- Education Arrayed in Time: Nabokov and the Problem of Time and Space -- Conclusion: Literature, Philosophy and Education.
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  32. Theodicies and human nature : Dostoevsky on the saint as witness.Timothy O'Connor - 2009 - In Kevin Timpe (ed.), Metaphysics and God: Essays in Honor of Eleonore Stump. New York: Routledge.
    Fyodor Dostoevsky understood this practical dimension well, and it is embodied in his literary treatment of the problem of evil in his masterpiece, The Brothers' Karamazov.1 In what follows, I will interpret the powerful existential repudiation of Christianity based on the facts of human suffering voiced by the antagonist, Ivan. After noting some similarities of Ivan’s case to that given by the French existentialist philosopher Albert Camus in his novel, The Plague, I then turn to Dostoevsky’s response, expressed (...)
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  33.  16
    Aquinas and the cry of Rachel: Thomistic reflections on the problem of evil.John F. X. Knasas - 2013 - Washington, D.C.: The Catholic University of America Press.
    Machine generated contents note: ch. 1 The Cry of Rachel -- Maritain's 1942 Marquette Aquinas Lecture -- Maritain's The Person and the Common Good -- Camus's The Plague -- ch. 2 Joy -- Being as the Good and the Eruption of Willing -- Being and Philosophical Psychology -- An Ordinary Knowledge of God and Metaphysics -- Metaphysics as Implicit Knowledge -- Being and the Intellectual Emotions -- ch. 3 Quandoque Evils -- Aquinas's Rationale for the Corruptible Order -- The Corruptible (...)
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  34.  18
    Dostoevsky and the Christian Tradition.George Pattison & Diane Oenning Thompson (eds.) - 2001 - Cambridge University Press.
    Dostoevsky is one of Russia's greatest novelists and a major influence in modern debates about religion, both in Russia and the West. This collection brings together Western and Russian perspectives on the issues raised by the religious element in his work. The aim of this collection is not to abstract Dostoevsky's religious 'teaching' from his literary works, but to explore the interaction between his Christian faith and his writing. The essays cover such topics as temptation, grace and law, Dostoevsky's use (...)
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  35.  26
    Semiotic Interpretation of the Sign ‘Ecclesiastical Court’ Within the Framework of Legal Precepts in Terms of Temporality and Spatiality.Yulia Erokhina - 2020 - International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 34 (3):783-802.
    The article aims to provide a semiotic interpretation of the sign of the Ecclesiastical Court within the legal framework from temporal and spatial perspectives. The starting point of the research is the idea that the history of the Russian Ecclesiastical Court is inextricably linked to the history of Russian society and secular court. Consideration of the pre-revolutionary ecclesiastical and secular law helps us explore principles of the ecclesiastical proceedings and organization, identify contradictions in understanding modern Ecclesiastical Court. Its sign is (...)
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  36.  11
    The Compatibility between the Religious and the Nihilistic Currents in Dostoevsky’s World.Haozhan Sun - 2021 - Labyrinth: An International Journal for Philosophy, Value Theory and Sociocultural Hermeneutics 23 (1):39-58.
    The goal of this essay is to show the compatibility between two currents in Dostoevsky's world, namely, the religious and the nihilistic. Based on Nietzsche's theory of nihilism and Deleuze's interpretation of Nietzsche, I introduce a dynamic model – reactive nihilism – a destructive force that annihilates fading values to clear the way for the advent of a new value. Through the textual analysis, primarily focusing on the religious dimension presented by saintly characters and biblical intertextuality in The Brothers (...)
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  37. Theodicies and Human Nature: Dostoevsky on the Saint as Witness.Timothy O'Connor - 2009 - In Kevin Timpe (ed.), Metaphysics and God: Essays in Honor of Eleonore Stump. New York: Routledge.
    Fyodor Dostoevsky understood this practical dimension well, and it is embodied in his literary treatment of the problem of evil in his masterpiece, The Brothers' Karamazov.1 In what follows, I will interpret the powerful existential repudiation of Christianity based on the facts of human suffering voiced by the antagonist, Ivan. After noting some similarities of Ivan’s case to that given by the French existentialist philosopher Albert Camus in his novel, The Plague, I then turn to Dostoevsky’s response, expressed (...)
     
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  38.  11
    Existentialism.Robert C. Solomon (ed.) - 2005 - New York: Oxford University Press.
    Existentialism, 2/e, offers an exceptional and accessible introduction to the richness and diversity of existentialist thought. Retaining the focus of the highly successful first edition, the second edition provides extensive material on the "big four" existentialists--Kierkegaard, Nietzsche, Heidegger, and Sartre--while also including selections from twenty-four other authors. Giving readers a sense of the variety of existentialist thought around the world, this edition also adds new readings by such figures as Luis Borges, Viktor Frankl, Gabriel Garcia M'arquez, Keiji Nishitani, and Rainer (...)
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  39.  8
    Dostoevsky's Spiritual Art: The Burden of Vision.George Panichas - 2017 - Routledge.
    Fyodor Dostoevsky's highest and most permanent achievement as a novelist lies in his exploration of man's religious complex, his world and his fate. His primary vision is to be found in his last five novels: Crime and Punishment, The Idiot, The Devils, A Raw Youth, and The Brothers Karamazov. This volume culminates twenty years of studying, teaching, and writing on Dostoevsky. Here George A. Panichas critically analyzes the religious themes and meanings of the author's major works. Focusing on (...)
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  40.  17
    The head & the heart: philosophy in literature.Burton Frederick Porter - 2006 - Amherst, N.Y.: Humanity Books.
    Part of the greatness of great literature consists in the profound, philosophic ideas the works contain. These ideas may not be unknown to philosophy but, when rendered in literary form, they gain an aesthetic force often lacking in the philosophic treatise with its careful train of reasoning.In this insightful study, Burton Porter explores the philosophic content of some outstanding literary works, analyzing and evaluating the ideas that drive the narrative.Porter first examines the concept of free will and determinism in Melville's (...)
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  41.  35
    Two Responses to Moral Luck.Andrew Ingram - 2018 - Philosophy and Literature 42 (2):434-439.
    I am going to discuss two fictional characters, each of whom embodies opposite reactions to the problem of moral luck identified by Thomas Nagel and Bernard Williams. The two characters are Noah Cross, played by John Huston in Roman Polanski's film Chinatown, and Father Zosima from Fyodor Dostoyevsky's novel The Brothers Karamazov. Cross takes the existence of moral luck as a reason to fly from moral responsibility. Zosima leaps in the opposite direction, toward unlimited moral responsibility. The responses (...)
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  42. God's goodness and God's evil.James Kellenberger - 2005 - Religious Studies 41 (1):23-37.
    Starting with Job's reaction to evil, I identify three elements of Job-like belief. They are: (1) the recognition of evil in the world; (2) the conviction that God and God's creation are good; and (3) the sense of beholding God's goodness in the world. The interconnection of these three elements is examined along with a possible way of understanding Job-like believers beholding and becoming experientially aware of God's goodness. It is brought out why, given that they are as they understand (...)
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  43.  64
    Dostoevsky and Schiller: National renewal through aesthetic education.Susan McReynolds - 2004 - Philosophy and Literature 28 (2):353-366.
    In lieu of an abstract, here is a brief excerpt of the content:Dostoevsky and Schiller:National Renewal Through Aesthetic EducationSusan McReynoldsDostoevsky's novels pivot upon scenes of spiritual transformation, moments of revelation that resolve dilemmas for which no logical solution can be found. Raskolnikov, for example, analyzes his crime from philosophical and sociological angles until he almost dies; he is saved by his dream of the plague and by the image of Sonia's face. When insight and progress come to Dostoevsky's fictional characters, (...)
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  44.  21
    The meaning of history.Nikolaĭ Berdi︠a︡ev - 1936 - Cleveland,: Meridian Books. Edited by George Reavey.
    The great Russian philosopher Nikolai Berdyaev (1874-1948) believed that the dawn of the twentieth century would bring an end to the old atheistic and positivistic worldview and the beginning of a new era of the spirit. His philosophy goes beyond mere rational conceptualization and tries to attain authentic life itself: the profound layers of existence in contact with the divine world. He directed all his efforts-philosophical as well as in his personal and public life-at replacing the kingdom of this world (...)
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  45. The specter of freedom: ressentiment and Dostoevskij’s notes from underground.Alina Wyman - 2007 - Studies in East European Thought 59 (1-2):119-140.
    The essay examines the Underground Man's ambivalent position in Dostoevskij's hierarchy of values in light of the Nietzschean concept of ressentiment To elucidate the problem of free will in Notes from Underground, I propose to supplement Nietzsche's theory with the concept of ressentiment as developed by Max Scheler, whose endorsement of Christian love as a means of overcoming ressentiment suggests an affinity with Dostoevskij's own deeply religious worldview. With the help of Schelerian phenomenology, I read the novel as an early (...)
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  46.  30
    The system of Faustian meanings in Fyodor Dostoevsky’s Oeuvre.Tatyana Kovalevskaya - 2022 - Studies in East European Thought 74 (1):3-18.
    The article surveys various potential sources for Dostoevsky’s knowledge of the Faust legend, examines a range of arts, from literature to music, and focuses on the novel of Friedrich Maximilian Klinger as an important influence for Dostoevsky as the writer interacts with Faustian themes in The Brothers Karamazov on both literary and meta-literary levels. Klinger’s novel is considered in terms of the problems of epistemology and the limits of human cognition, problems rooted in finiteness as a defining characteristic (...)
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  47.  24
    Of Beetles and Roubles: Wittgenstein and Dostoevsky on Intention.Tea Lobo - 2022 - Wittgenstein-Studien 13 (1):97-109.
    Wittgenstein and Dostoevsky both ridicule a hypostasizing and fetishizing picture of interiority: viewing sensations and intentions like discrete material objects. The symbols for this misleading view in their respective works are a beetle and a sachet containing thousand five hundred roubles. The beetle in the box passage in the Philosophical Investigations discredits a Cartesian picture of pain as akin to a thing-like entity. The sachet in Dostoevsky’s The Brothers Karamazov represents Dmitry’s intention to be honourable. Dostoevsky achieves a (...)
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  48.  18
    A Devil under the Guise of a Good Conscience.Robert Vuckovich - 2021 - Labyrinth: An International Journal for Philosophy, Value Theory and Sociocultural Hermeneutics 23 (1):86-104.
    Buried within Fyodor Dostoevsky's works are glimpses of corrupt individuals who rise to the fore every now and then. Without these occasional revelations, not many would notice how diabolical an ordinary person really is. Although Dostoevsky does generalize that human nature can be quite vile, a character like the mysterious visitor from The Brothers Karamazov displays that nature without striving to be extraordinary as Dostoevsky's other prolific characters. Something troubling still lurks within this mundane type. Relying on moral (...)
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  49.  21
    The Idea of the Church as the Best Social Structure: F.M. Dostoevsky and V.S. Soloviev.Elena V. Besschetnova - 2021 - RUDN Journal of Philosophy 25 (1):34-43.
    The article presents the reconstruction of the views of F.M. Dostoevsky and Vl.S. Solovyov on the nature of relations between church and state. A line of mutual influence of thinkers in the context of the perception of Christian truth is drawn. It is shown that Dostoevsky was impressed by a series of lectures by Solovyov's "Readings on God-manhood" and adopted from them the idea of the possibility of religious and moral improvement not only of an individual, but of society as (...)
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  50.  16
    I more than others: responses to evil and suffering.Eric R. Severson (ed.) - 2010 - Newcastle: Cambridge Scholars Press.
    Fyodor Dostoyevsky expressed a strange and surprising sentiment through one of the characters of The Brothers Karamazov. A dying young man named Markel declares: Every one of us has sinned against all men, and I more than others." He later says: "...every one of us is answerable for everyone else and for everything." Markel's absurd claims have engendered many reflections on the nature of suffering and what it means to be responsible for someone else's suffering. The world has (...)
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