Personocentrism in classical Russian literature of the XIX century. Dialectics of Artistic Consciousness

2021 ◽  
Author(s):  
Anatoliy Andreev

The monograph is devoted to the study of the brightest phenomenon of the world art culture — Russian literature of the "golden age", which was formed as an aristocratic, personocentric literature. Russian Russian literature began to realize its "cultural code", its purpose, which was close to it in spirit; moreover, it unconsciously formed a program for its development, immediately finding its "gold mine": elitist personocentrism as a highly promising vector of culture, which became a decisive factor in the world recognition of Russian literature. The end-to-end plot of the book was the spiritual biography of the" extra person", a person, a personality. The author suggests that the starting point in the Russian cultural identification of the modern type is "Eugene Onegin" by A. S. Pushkin. This novel in verse, which embodied the type of "superfluous", determined not only the specifics and strategy of the development of Russian literature (which is proved by the analysis of the key classical works of the XIX century-from Griboyedov to Chekhov); in fact, it formed a program for the development of modern world literature. For specialists in literature, teachers and students of philological faculties of universities. It will also be useful for cultural scientists, specialists in literary and artistic creativity.

Author(s):  
Mauricio Onetto Pavez

The year 2020 marks the five hundredth anniversary of the “discovery” of the Strait of Magellan. The unveiling of this passage between 1519 and 1522 allowed the planet to be circumnavigated for the first time in the history of humanity. All maritime routes could now be connected, and the idea of the Earth, in its geographical, cosmographic, and philosophical dimensions, gained its definitive meaning. This discovery can be considered one of the founding events of the modern world and of the process of globalization that still continues today. This new connectivity awoke an immediate interest in Europe that led to the emergence of a political consciousness of possession, domination, and territorial occupation generalized on a global scale, and the American continent was the starting point for this. This consciousness also inspired a desire for knowledge about this new form of inhabiting the world. Various fields of knowledge were redefined thanks to the new spaces and measurements produced by the discovery of the southern part of the Americas, which was recorded in books on cosmography, natural history, cartography, and manuscripts, circulating mainly between the Americas and Europe. All these processes transformed the Strait of Magellan into a geopolitical space coveted by Europeans during the 16th century. As an interoceanic connector, it was used to imagine commercial routes to the Orient and political projects that could sustain these dynamics. It was also conceived as a space to speculate on the potential wealth in the extreme south of the continent. In addition, on the Spanish side, some agents of the Crown considered it a strategic place for imperial projections and the defense of the Americas.


2019 ◽  
Vol 12 (3) ◽  
pp. 1156
Author(s):  
Alceu Raposo Junior

Com o advento do racionalismo, tendo como um dos principais precursores René Descartes, surge um novo modelo de pensar o mundo, colocando o pensamento lógico acima de qualquer questão. As ideias de Descartes influenciaram diversos pensadores, entre os quais se destacam o holandês Spinoza e o alemão Leibniz. Leibniz era filósofo, matemático e político. Dada esta inegável contribuição social e filosófica para o mundo moderno é fato que os desdobramentos contemporâneos do método e da racionalidade trouxeram consequências negativas para a sociedade pós-moderna, não pela teoria em si, mas pelo fato de que a sociedade sempre se apega aos modelos prontos, sem questionar ou contextualizar historicamente sua funcionalidade. Desta forma, com efeito, no qual carrega todo sistema sem distinção, na medida em que consistia em uma verdadeira exacerbação do racionalismo, ao mesmo tempo, se deu o seu ponto de partida para o “declínio”. É então a partir do início do século XX que começam a tornarem-se visíveis as consequências destrutivas da exacerbação do pensamento racionalista. As intervenções ambientais indistintamente por este Ser que acredita ser Deus, vão acumulando, na forma de riscos naturais por meio de suas consequências deletérias e ao mesmo tempo ele vai se distanciando do contato intimista e subjetivo (sinais) com a natureza, culminando assim nos desastres ambientais de grandes proporções no mundo Pós-Modernos, que aqui chamamos de catarses ambientais em forma de barragens.  Why is Logical Thinking (reason) Collapsing in our Heads? Environmental Catharses in the form of Dams A B S T R A C TWith the advent of rationalism, with René Descartes as one of its main precursors, emerges a new model of thinking about the world, putting logical thinking above any question. The ideas of René Descartes influenced several thinkers, among them the Dutchman Spinoza and the German Leibniz. Leibniz was a philosopher, mathematician, and politician. Given this undeniable social and philosophical contribution to the Modern world, it is a fact that the contemporary unfoldings of method and rationality have brought negative consequences to Postmodern society, not by the theory itself, but by the fact that society always clings to models without questioning and historically contextualizing their functionality. As all the system carries its own germ of destruction, insofar as it consisted in a true exacerbation of rationalism, at the same time, it became the starting point for the "decline". It is at the beginning of the twentieth century when the destructive consequences of the exacerbation of rationalist thinking start to become visible. The environmental interventions indistinctly made by this Being that believes himself to be God, accumulate in the form of natural risks through its deleterious consequences and at the same time distances itself from intimate and subjective contact (signs) with nature, culminating in the environmental disasters of great proportions in the Post-Modern world, hereby called environmental catharsis in the form of dams.Keywords: rationalism; Rene Descartes; environmental disasters; dams.


Author(s):  
Zohreh Ghadbeigy ◽  
Maryam Jafari

Islamic fundamentalism as a stream of Extremist claim a return to the true Islam and no compromise with the modern world has transformed the scene inside the country and in international relations as a threat and a serious contender in today's society. In fact, after September 11, 2001, expanded a serious debate about Islamic fundamentalism around the world. But it can be difficult to provide an overview of the history of political violence in which the phenomenon of Islamic fundamentalism as its starting point after September 11, is not mentioned. However, before the date mentioned in international studies, there are also traces of fundamentalism, But what is known today as the new form of Islamic fundamentalism, since 2011 and after the rise of the Middle East, was raised around the world and to create the challenges of Political sovereignty and security for the world's most strategic regions such as Europe and then Southeast Asia (especially Indonesia and Malaysia). Therefore, this research tries to answer this question: what is the most important factor in challenging the political sovereignty of states in Southeast Asia (especially Indonesia and Malaysia). The hypothesis is Islamic fundamentalism is a rival and threat against the sovereignty and national security of Indonesia and the Philippines. The result of this study explains and demonstrates the presence and role of Islamic fundamentalism in Indonesia and Malaysia as a serious challenge in the security-political reality of these countries. Therefore, this study seeks to recognize and address the challenges and threats that are faced by these two-country with the growth of Islamic fundamentalism.


Author(s):  
Ekaterina V. Kuznetsova ◽  

As it noted by the researchers, the “Song of fate” accumulates painful thoughts of A.A. Blok about the fate of Russia and about his personal fate associat ed with the past, present and future of the Motherland. In addition to the ideological problems raised in it, the poem is interesting in an attempt to escape from the specifics of historical and national-cultural realities through their symbolization, combining the plans of life and being. The white house with a garden on the hill, in which the action of the play begins and the return to which is implied at the end, incorporates the most important features of Russia as a cultural, natural and spiritual space. The world of the estate is opposed by the space of the modern city and the big world of Russian open spaces. However, the estate for Blok is Russia the same. Therefore, Elena, the keeper of the estate, and Faina, the personalization of the world element, are two parts of one whole, as if the projection of an ideal Russia. The plot of the “Song of fate”, accord ing to D.M. Magomedova, I.S. Prikhodko, etc., is an artistic realization of the Gnostic myth of the captive Sophia, the Soul of the world. The imposition of the Gnostic myth in the “Song of fate” on the entire existing in Russian literature of the XIX century poetosphere of the estate leads to the creation of the author’s myth about Russia, the transformation of poetosphere in the mythopoetics.


2021 ◽  
Vol 7 (2) ◽  
pp. 99-115
Author(s):  
Hatice Karaman ◽  

In the preface to the English edition of The World Republic of Letters, Pascale Casanova focuses on the existence of a literary world/universe, which maintains a relative autonomy from the world and its political disparities and restrictions. This suggested ideal of a literary space is an attempt to posit world literature as an alternative chronotope in which literary production can survive and multiply transnationally. My paper will offer a reconsideration of this global literary space, read via a philosophical perspective, shaped by the famous discussion of the common and community as conducted by Giorgio Agamben, Maurice Blanchot, Georges Bataille, among others. Within the above theoretical frame, my attempt will be to reread Casanova’s contribution to World Literature as a desired community of literature(s), formed by the coming together of qualunque singularities which co-exist and co-belong without “any representable condition of belonging” (Agamben). Furthermore, the idea of qualunque (whatever) will constitute the starting point for the ethico-political reconsideration and reconceptualisation of the global literary space offered by Casanova, not only without borders but also without hierarchies.


2021 ◽  
Vol 19 (1) ◽  
pp. 173-193
Author(s):  
Yulia Sytina

The article analyzes the searches conducted by F. M. Dostoevsky and V. F. Odoevsky for a “positively excellent” hero. It compares the images of Prince Myshkin from The Idiot and the hero of the dramatic excerpt Segeliel, or Don Quixote of the XIX century. The similarity between these two characters is reflected as early as in the history of their creation. The authors hypothesize that in both cases an Easter archetype emerges behind the conscious or unconscious desire to substitute a grim and sinful character with a “positively excelent” one. Myshkin and Segeliel love the world with a compassionate, selfless and active love, but they are alien to other people, differ by their very nature and are aware of this otherness. The heroes do not accept the “earthly” hierarchy in relation to people, they are incomprehensible to others and are laughable from the point of view of “common sense.” At the same time, there are numerous differences between them. Segeliel is a spirit, but he is rational, he believes in laws and in science. Myshkin strives for a mystical experience of life. Failures lead Myshkin to humility, and Segeliel to rebellion. Dostoevsky’s hero seeks to flee from the world. Odoevsky’s hero wants to intervene in earthly affairs. Segeliel wants to remake the world without God. He does not believe in the Creator and repines against him. Segeliel’s throwings are reminiscent of the complex dialectic of good and evil, construed by rebels from Dostoevsky’s novels. At the same time, it is important to distinguish the positions of Segeliel and Odoevsky himself, who is not in complete agreement with his hero. Certain common motifs, i.e., those of childhood and foolishness for Christ, create parallels between Myshkin and Odoevsky, the character and the writer. The many intersections between the image of Segeliel, his author and the image of Prince Myshkin allow us to identify the cultural code that appears in the works of Russian writers who sought to find the earthly embodiment of truth, goodness and beauty in a rough physical shell, inevitably hindered by original sin.


Werkwinkel ◽  
2016 ◽  
Vol 11 (2) ◽  
pp. 27-48
Author(s):  
Michel De Dobbeleer

Abstract In his Geschiedenis van de Russische literatuur [History of Russian Literature, 1985] the famous Dutch Slavist and essayist Karel van het Reve, links Russian writers, such as Gavriil Derzhavin and Aleksei Pisemskii to Dutch and Flemish ones, such as Vondel and Willem Elsschot. Further on, in the chapter on Lev Tolstoi, Multatuli’s Max Havelaar is cited, although it is clear from the start that none of these Dutch-speaking authors could have had any influence on the Russian writers to whom Van het Reve devotes his colourful chapters. In this article I explore the ‘transnational’ potential of Van het Reve’s self-willed literary-historiographical approach. It turns out that Van het Reve mentions most of these Dutch-speaking authors rather to indicate - directly or indirectly - that he (dis)likes them, than to contribute to the achievements of comparative literature. Both in his choice of authors and his way of practicing literary historiography Van het Reve manifests himself as a proponent of the vent (cf. the well-known vorm of vent or manner or man discussion). Nevertheless, some of his observations could be considered as transnational constellations (in the world-literature sense of the term).


2020 ◽  
Vol 7 (1) ◽  
pp. 101-108
Author(s):  
I.V. Zenkevich

The article examines Russian language textbooks written by American authors in order to identify the attitude of their authors to the work and personality of F. M. Dostoevsky. The article reveals the reasons that prompted American scholars to promote the introduction of teaching of the Russian language in the curriculum of American universities, one of them being appreciation of the role of Russian literature in the world. Therefore, this article examines the issue of how the life and work of one of the leading Russian writers of the second half of the XIX century Dostoevsky reflected in the textbooks of the Russian language for Americans. The author of the article examines more than 50 textbooks of Russian as a foreign language published in the United States in the period from the beginning of the twentieth century to our time. Using the method of continuous sampling, the author selects contexts in the textbooks in focus dedicated to Dostoevsky, divides them into groups, and reveals the degree of interest of American compilers of Russian textbooks in Dostoevsky - the writer and the person. The author concludes that, despite the interaction of cultures in the modern world and the interest in Russian literature in the United States, the number of references to Dostoevsky in the American textbooks of the Russian language is small, and the contexts containing his name – not very informative.


2011 ◽  
Vol 6 (1-2) ◽  
pp. 96-101
Author(s):  
Zsolt Simon ◽  
Noémi Vanderstein

The title of this publication is “The World of the Post-modem Man and the Old Testament”. Nowadays, it is not easy to live your life according to the teachings of the Old Testament, and to take the challenges of the post-modern world at the same time. Our aim is to introduce the aspects of the Biblical issues and the academic perspectives of the topic, too. We intend to show the process of becoming a Subject from the individual as the starting point. It is necessary to see that culture plays an important role in people’s lives, culture that we are born into. This culture is the basis for both of the human beings’ religion-beliefs and their opinion about the crucial steps of the world. 


PMLA ◽  
2016 ◽  
Vol 131 (5) ◽  
pp. 1372-1385 ◽  
Author(s):  
Harsha Ram

One of the Principal Challenges Facing the Study of Global Modernisms, as of Any Transnational Cultural Phenomenon, is the question of scale. In declaring the contemporary world to be “one, and unequal,” several recent theorizations of world literature rest on the foundational assumption of a unified—albeit uneven—planetary scale (Moretti, “Conjectures” 56; see also Casanova 62-74; WREC 6-12). As such they model the dynamic of literary circulation across world regions according to the geographic distances, as well as the disproportionate access to socioeconomic and cultural resources, that separate and distinguish the world's centers from their peripheries. These distances, and the inequalities they generate, are perceived as the necessary by-products of two spatial logics, that of the expanding world market and that of the modern Westphalian system of sovereign and competing nation-states. To posit the modern world as a singular system has the undoubted merit of acknowledging the structural connectedness of its operative inequalities, arising from the territorial partition of the globe by the imperial powers during the final decades of the nineteenth century and from its simultaneous unification in the wake of accelerating trade and new infrastructures of transport and communication. Nevertheless, the premise of a singular modernity (Jameson 142) has been repeatedly challenged (Chakrabarty 6-16; Mitchell; Scott 113-15; Orsini). It has been faulted for its developmentalist logic, involving an implied or explicit adherence to the related assumptions of linear or stadial historicism and spatial diffusionism, which together reduce the negotiated impact of modernity on the world's far-flung regions to a process of top-down modernization originating in and imposed by the West. The force of this critique is blunted once the world system (Wallerstein; Hopkins et al.) is grasped as a profoundly uneven totality, allowing us to view the multiply differentiated space-times that coexist in the global present as produced by the imbalances constituting the world system as such (in literary scholarship, see Anderson, “Modernity”; Moretti, Modern Epic 50-52; Wollaeger 13-14; Lazarus 232-41, WREC 1-95; for corresponding debates in historiography and the social sciences, see Harootunian 62-63; Cooper 113-49; Chibber).


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