scholarly journals AMNESTIE BEI DOSTOEVSKIJ

2021 ◽  
Vol XII (38) ◽  
pp. 185-204
Author(s):  
Sebastian Kornmesser
Keyword(s):  
Social Injustice ◽  
International Peace ◽  
Ancient Greek ◽  
The Core ◽  
The Brothers Karamazov ◽  
Political Events ◽  
Brothers Karamazov ◽  
The One ◽  
The Individual ◽  
Sense Of Justice

The term amnesty means the waiving of punishment (to a group of people) without, however, erasing the guilt. Amnesties are usually granted in connection with political events such as national or international peace amnesties in times of political change or wars. However, there are also waivers of criminal prosecutions, popularly known as "mercy before justice". Amnesties can therefore be seen, on the one hand, as a humane act of mercy, but on the other hand they can also cause problems in the population's sense of justice, since punishments are treated differently, and the principle of equality is shaken. The concepts of punishment, guilt and innocence, as well as their representation, offer a basis for the question of how amnesties are formed in Dostoevsky's texts. Dostoevsky's characters are usually ambivalent and challenge a reflective reading as well as an ethical judgement. By making social injustice an important theme in his texts, the author focuses on the restoration of justice through amnesty. A co-responsibility in society as well as a co-guilt in a higher sense form the core of his argumentation, both as a contrast to justice, which considers the guilt of the individual, and as a consideration of man's hereditary guilt and his responsibility to the community. A comparison with ancient Greek jurisprudence also shows that amnesties were closely connected with the collective, with emotion and ritual. This results in new ways of looking at prominent texts by Dostoevsky, as will be shown with the example of The Brothers Karamazov and other works. This will provide a brief overview of how Dostoevsky understands guilt and innocence, what function punishment has in his texts and how amnesty emerges as a result

From Volynsky’s Writings on Dostoevsky (1900; 1901)

2019 ◽  
pp. 97-120
Author(s):  
Stanley J. Rabinowitz
Keyword(s):  
Female Characters ◽  
Women's Bodies ◽  
The Core ◽  
The Brothers Karamazov ◽  
Brothers Karamazov ◽  
The Aesthetic ◽  
The Individual

Two articles on Dostoevsky’s strongest female characters, Nastasya Filippovna (from The Idiot) and the “Infernal Woman” Grushenka (from The Brothers Karamazov). Volynsky’s approach emanates from his belief that women’s bodies represent the aesthetic and metaphysical locus of the core Dostoevskian concern: the fate of beauty on this earth. Especially in his treatment of Grushenka, Volynsky posits the flesh’s potential to turn into spirit and the individual, carnal, and also sinister nature of beauty to disclose its fundamentally universal, divine, and benevolent foundation—all of which Volynsky will see fully realized in ballet.

Life is Paradise. The Theology of Joy in Fyodor Dostoevsky’s The Brothers Karamazov in the Light of the Gospel of John

Tekstualia ◽  
2021 ◽  
Vol 4 (67) ◽  
pp. 49-68
Author(s):  
Elżbieta Mikiciuk
Keyword(s):  
Gospel Of John ◽  
The Self ◽  
The Brothers Karamazov ◽  
Brothers Karamazov ◽  
The One

The idea that „life is paradise”, in The Brothers Karamazov expressed by Markel, Zinovy-Zosima, and Mikhail, is read from the perspective of the theology of joy, which is present in the Gospel of John as the theology of death (cf John 12:24), as losing the „self”, especially in the l ight of the following words of Jesus: „I am the resurrection and the life. The one who believes in me will live, even though they die” (John 11:25). Thus understood, life is neither bios nor psyche, but zoe, living for God, life beyond death. The characters’ conversion signifi es a „return to paradise”, symbolized by the motif of the reviving garden, and the vision of the Cana of Galilee revolves around the „restitution of paradise” and the joy that becomes communion (the picture of the community drinking the „wine of new joy”).

New Communities and New Community Networks

2011 ◽  
pp. 174-189 ◽  
Author(s):  
Doug Schuler
Keyword(s):  
New York ◽  
Communication Systems ◽  
Social Intelligence ◽  
Economic Resources ◽  
Contributing Factors ◽  
Natural Focus ◽  
The Core ◽  
New Community ◽  
The One ◽  
The Individual

Global forces—economic, political and technological — threaten communities in many ways. On the one hand, citizens may feel like they’re part of an undifferentiated crowd with no personal identity. On the other hand, they may feel isolated and alone, disconnected from the human community. In either case, people—especially those with fewer economic resources—feel that they have little control over their future. The consequences of powerlessness, real or perceived, transcend the individual; society as a whole suffers, for it is deprived of social intelligence and energy which could be tapped for the amelioration of social and other problems. As a matter of fact, many of this century’s most pressing issues—the environment, women’s issues, sexual identity, and others—have been brought to the fore through the efforts of citizens (Habermas, 1996). Disempowering the individual and the community was probably not part of a master plan any more than degrading the environment was. Yet in many ways this is what has happened. Rebuilding the community—like cleaning up toxic dumps or reclaiming buried streams—will be a long process that will require diligence and patience. Rebuilding—and redefining—the community, therefore, is not optional, nor is it a luxury. It is at the core of our humanity; rebuilding it is our most pressing concern. Geographically based communities are a natural focus for addressing many of today’s problems. For one thing, many current problems—poverty, crime, unemployment, drug use, and many others—are concentrated in geographic communities. These problems are manifest in the community and are best examined and addressed by the community. Communities are also a familiar and natural unit. Smaller units can be clannish, unrepresentative, and powerless, while larger units are often too anonymous and unwieldy. The old concept of community, however, is obsolete in many ways and needs to be updated to meet today’s challenges. The old or “traditional” community was often exclusive, inflexible, isolated, immutable, monolithic, and homogeneous. Moreover, increased mobility coupled with widespread use of communication systems is de-emphasizing geography as the sole orienting factor in a “community.” And, although problems may be manifested in specific geographic communities, the contributing factors of the problem may exist in New York, London, Tokyo, or other nodes in today’s “Network Society” (Castells, 1996). A new community—one that is inclusive, fundamentally devoted to democratic problemsolving, outer-directed as well as inner-directed—needs to be fashioned from the remnants of the old community.

scholarly journals «Два романа одного жизнеописания»: «Три года» А.П. Чехова и «Братья Карамазовы» Ф.М. Достоевского

SlavVaria ◽  
2021 ◽  
Vol 1 (1) ◽  
Author(s):  
ДИАНА КОМЯТИ
Keyword(s):  
Comparative Analysis ◽  
The Other ◽  
The Brothers Karamazov ◽  
Other Hand ◽  
Brothers Karamazov ◽  
Intertextual Connections ◽  
The One

“Two novels of one biography”: “Three years” by A.P. Chekhov and “The Brothers Karamazov” by F.M. Dostoevsky. In contemporary Chekhov studies the significance of Dostoevsky’s creative heritage in Chekhov’ artistic world is increasingly comprehended. They attempt to reveal and interpret intertextual connections with Dostoevsky’s novels, embedded in the subtext of Chekhov’s works. On the one hand, common themes and problems that bring writers closer together are revealed, on the other hand, Chekhov’s polemical rethinking of Dostoevsky’s legacy is noted. Connected with this tendency the article deals with comparative analysis of Chekhov’s story “Three Years” and Dostoevsky’s novel “The Brothers Karamazov”. In this work we try to identify and interpretate the allusions and parallels hidden in Chekhov’s story.

scholarly journals Ivan Karamazov as a Philosophical Type—but which one?

2021 ◽  
Vol 24 ◽  
pp. 54-75
Author(s):  
Kåre Johan Mjør
Keyword(s):  
Structural Organization ◽  
The Other ◽  
Close Reading ◽  
The Novel ◽  
Reported Speech ◽  
Direct Speech ◽  
Moral Sensibility ◽  
The Brothers Karamazov ◽  
Brothers Karamazov ◽  
The One

The article analyses a set of philosophical statements made by and attributed to Ivan Karamazov in Dostoevsky's The Brothers Karamazov, in order to answer the question as to what kind of philosophy Ivan may be said to express in the novel. My close reading reveals that there is a significant distinction between, on the one hand,  Ivan's most radical statements, that is his rational egoism and the idea that "everything is permitted," which are always given in reported speech, and on the other the “Ivan of direct speech,” a character characterized by far more moral sensibility (e.g. in the Pro et contra part). On the basis of these findings the article seeks to bring together two traditions in the reception of Dostoevsky—the philosophical and the narratological. By letting these approaches inform one another I suggest ways in which the structural organization of the text is itself a bearer of philosophical meaning. Moreover, the article takes seriously Bakhtin's claim that Dostoevsky's heroes are not merely stable representations of ideas, but engage with them through dialogue and encounters with others, as exemplified by Ivan Karamazov himself as well as by other characters' responses to his articulations. 

Dostoevsky

2020 ◽  
pp. 168-183
Author(s):  
George Pattison
Keyword(s):  
Decisive Role ◽  
Human Condition ◽  
Social Injustice ◽  
Psychological Disturbance ◽  
The Bible ◽  
The Brothers Karamazov ◽  
Brothers Karamazov ◽  
Christ Figures ◽  
Biblical Figures

Focusing only on aspects of Dostoevsky’s work that relate to questions of religion, this chapter begins by examining the role of suffering in its manifold forms, including sickness and disease, social injustice, psychological disturbance, and violence. For Dostoevsky, deliverance from suffering must involve more than material betterment, and freedom must have a decisive role in any truly productive response. However, freedom must do more than protest, since humility and forgiveness also have a central role. Both question and response are figured in an exemplary way in the Bible, and Dostoevsky makes significant use of biblical figures such as Job and, especially, Christ. Several characters in the novels are often seen as Christ figures (Sonia Marmeladova, Prince Myshkin), though their roles remain debatable. More generally, the question is raised as to whether Dostoevsky’s ‘weak’, kenotic Christ has power to save, although Alyosha’s dream in The Brothers Karamazov also hints at the glorified Christ in heaven. Russia has a particular providential role in salvation in Dostoevsky’s journalism and also, though ambiguously, in the novels. Despite possible perceptions of narrow nationalism, Dostoevsky was from early on seen as speaking to the universal-human condition (thus Soloviev), and his work has been positively received in the West as contributing to a theological response to the crises of modernity.

European Law as Transnational Law – Europe Has to Be Conceived as an Heterarchical Network and Not as a Superstate!

2009 ◽  
Vol 10 (10) ◽  
pp. 1357-1365 ◽  
Author(s):  
Karl-Heinz Ladeur
Keyword(s):  
Direct Relationship ◽  
The State ◽  
Public Deliberation ◽  
European Law ◽  
The European Union ◽  
Core Element ◽  
The Core ◽  
The One ◽  
The Individual ◽  
The Relationship

Due to the Europeanisation of law, and the constitutionalisation of the European Union in particular, the Habermas argument seems to be quite appealing to many. Globalisation is interpreted as having curbed the State's capability to impose norms on the transnational process of expanding markets. This evolution seems to have not only reduced the action potential of the State but, at the same time and even more importantly, it also has reduced the value of citizenship. Citizenship can no longer be the core element of the relationship between the individual and the State in the postmodern society. It cannot be constituted via a direct relationship with the State, which at the same time constitutes the realm of deliberation because the diffuse networks of transnational inter-relationships beyond the State cannot be reflected by the process of public deliberation. The space of the State is, on the one hand, too small. On the other hand, it may appear to be too big. Against this background Europe cannot be regarded as the bearer of the European acquis étatique (the acquired state).

Gerechtigkeitssinn und Gerechtigkeitsprinzipien

2014 ◽  
Vol 2014 (1) ◽  
pp. 191-204
Author(s):  
Peter Welsen
Keyword(s):  
Central Place ◽  
The Other ◽  
Other Hand ◽  
Formal Procedure ◽  
Social Goods ◽  
Principles Of Justice ◽  
The One ◽  
The Individual ◽  
Sense Of Justice

The „petite éthique” which Ricoeur develops in Soi-meme comme un autre is distinctive in its way of paying attention to the individual, the other and the society all at the same time. For this very reason the problem of the distribution of social goods is fundamental. Ricoeur tries to solve this problem through a synthesis of teleological and deontological considerations, and here the approach of Rawls occupies a central place. On the one hand, the attempt to solve this problem in the framework of a teleological approach draws on principles of justice which Rawls establishes through formal procedure; on the other hand, Rawls‘ position depends on a number of teleological presuppositions which are not compatible with his deontological approach. Ricoeur does not only attempt to refute Rawls, but to interpret his principles of justice as the result of a rationalisation of a sense of justice which is simply presupposed.

scholarly journals Isochrone-cloud fitting of the extended main-sequence turn-off of young clusters

2019 ◽  
Vol 632 ◽  
pp. A74 ◽  
Author(s):  
C. Johnston ◽  
C. Aerts ◽  
M. G. Pedersen ◽  
N. Bastian
Keyword(s):  
Main Sequence ◽  
Theoretical Interpretation ◽  
Individual Member ◽  
Stellar Rotation ◽  
Core Mass ◽  
The Core ◽  
Core Boundary ◽  
Young Clusters ◽  
The One ◽  
The Individual

Context. Extended main-sequence turn-offs (eMSTOs) are a commonly observed property of young clusters. A global theoretical interpretation for eMSTOs is still lacking, but stellar rotation is considered a necessary ingredient to explain eMSTOs. Aims. We aim to assess the importance of core-boundary and envelope mixing in stellar interiors for the interpretation of eMSTOs in terms of one coeval population. Methods. We constructed isochrone-clouds based on interior mixing profiles of stars with a convective core calibrated from asteroseismology of isolated galactic field stars. We fitted these isochrone-clouds to the measured eMSTO to estimate the age and core mass of the stars in the two young clusters NGC 1850 and NGC 884, assuming one coeval population and by fixing the metallicity to the one measured from spectroscopy. We assessed the correlations between the interior mixing properties of the cluster members and their rotational and pulsational properties. Results. We find that stellar models based on asteroseismically-calibrated interior mixing profiles lead to enhanced core masses of eMSTO stars. Additionally, these models can explain a significant fraction of the observed eMSTOs of the two considered clusters in terms of one coeval population of stars, which have similar ages to those in the literature, given the large uncertainties. The rotational and pulsational properties of the stars in NGC 884 are not sufficiently well known to perform asteroseismic modelling as it is achieved for field stars from space photometry. The stars in NGC 884 for which we have v sin i and a few pulsation frequencies show no correlation between these properties and the core masses of the stars that set the cluster age. Conclusions. Future cluster space asteroseismology may allow for the interpretation of the core masses in terms of the physical processes that cause them, based on the modelling of the interior mixing profiles for the individual member stars with suitable identified modes.

scholarly journals “Oh, if only I could create a majestic, positive, holy figure!” (On Peculiarities of Sacralization of Gogol’s and Dostoyevsky’s works from Their Late Periods of Writing)

2019 ◽  
pp. 25-37
Author(s):  
Nataliya Skvira
Keyword(s):  
Original Source ◽  
The Core ◽  
The Bible ◽  
The Brothers Karamazov ◽  
Dead Souls ◽  
Brothers Karamazov ◽  
Core Idea ◽  
Main Ideas ◽  
Spiritual Movement ◽  
The Village

The paper deals with Gogol’s “Dead Souls” and Dostoyevsky’s “The Brothers Karamazov”. The author investigates main ideas, motives, plot coincidences, which are core for the works. The word of the Holy Scripture clearly permeates the language of the works by Gogol and Dostoyevsky, forming the stylistic direction of the narrative with its inherent didacticism and emphasizing the credibility of the original Source. The aim of the Bible intertext is to sacralize the whole of the text. The writers’ techniques of retrospection enhance the reader’s attention and actualize pivotal biblical formulas. The researcher states that some episodes of “The Village of Stepanchikovo and Its Inhabitants” by Dostoyevsky cover the ideas of “Selected Passages from Correspondence with Friends” by Gogol, and also extend the content components of the statements articulated by the heroes’ of the second volume of “Dead Souls”. The chapter of “The Brothers Karamazov” called “Conversations and Exhortations of Father Zosima” by its style, didactic pathos, plot, motive combinations and the names of the sub-chapters reminds “Selected Passages from Correspondence with Friends”. Gogol’s phrase “Love us black, anyone can love us white” repeatedly echoes in the replicas of the characters of “The Brothers Karamazov” and becomes universalized to the formula: “Love a man even in his sin, for that is the semblance of Divine Love and is the highest love on earth. Love all God’s creation… If you love everything, you will perceive the divine mystery in things…  And you will come at last to love the whole world with an all-embracing love”. The image of Troyka (Carriage-and-Three) makes the image of Russia in the studied works by Gogol and Dostoevsky more profound, accumulating the core idea of the writers – the revival of society. ‘Gesture situations’ allow the writers to describe a psychological image of the characters in detail and to relate their spiritual movement with a millenary dimension of existence.

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