In the course of the essay, Tolstoy shows different attempts to find answers on the examples of science, philosophy, eastern wisdom, and the opinions of his fellow novelists. . . . finding no workable solution in any of these, Tolstoy recognizes the deep religious convictions of ordinary people as containing the key to true answers. The first attempt at its publication took place in 1882 (Russkaya Mysl, No 5), but Tolstoy's work was removed virtually from the whole edition of the journal by Orthodox Church censorship. The text was later published in Geneva (1884), in Russia as late as 1906 (Vsemirnyj Vestnik, No 1).

    V. Belov and V. A. Tunimanov. They have carried Grossman’s work further by rearranging the manuscript into twelve broad chapters in chronological sequence, corresponding to the most important periods in the life of Fyodor Dostoevsky’s family. This necessitated some transposition of material to where it chronologically belonged, as well as the elimination of certain redundant episodes left in the Grossman edition. Belov and Tunimanov also added, as a first chapter, Anna Grigoryevna’s description of her childhood and youth and the milieu in which her extraordinary character was formed. In the book’s last chapter, “After Dostoevsky’s Death,” they retained Anna Grigoryevna’s “Answer to Strakhov” and added to it her description of her only meeting with Leo Tolstoy, not included in the Grossman edition. To this chapter the translator of the present edition has also restored the brief section “Memoirists,” omitted from the second Russian edition.

    No index. Annotation c. by Book News, Inc., Portland, Or.

    Here, collected for the first time, are his famous lectures, which include Mansfield Park, Bleak House, and Ulysses. Edited and with a Foreword by Fredson Bowers; Introduction by John Updike; illustrations.

    Describing in relentless detail the physical and mental suffering of the convicts, Dostoyevsky's character never loses faith in human qualities and the goodness of man.A haunting and remarkable work filled with wonder and resignation, The House of the Dead ranks among the Russian novelist's greatest masterpieces. Of this powerful autobiographical novel, Tolstoy wrote, "I know no better book in all modern literature."

    His insights into the works of Dostoyevsky, Mandelstam, Platonov, as well as non-Russian poets Auden, Cavafy and Montale are brilliant. While the Western popularity of many other Third Wavers has been stunted by their inability to write in English, Brodsky consumed the language to attain a "closer proximity" to poets such as Auden. The book, which won a National Book Critics Circle Award, opens and closes with revealing autobiographical essay.

    It is at this time that he began his engagement with the work of Dostoevsky. Problems of Dostoyevsky’s Art is considered to be Bakhtin’s seminal work, and it is here that Bakhtin introduces three important concepts.First, is the concept of the unfinalizable self: individual people cannot be finalized, completely understood, known, or labeled. Though it is possible to understand people and to treat them as if they are completely known, Bakhtin’s conception of unfinalizability respects the possibility that a person can change, and that a person is never fully revealed or fully known in the world. Readers may find that this conception reflects the idea of the soul; Bakhtin had strong roots in Christianity and in the Neo-Kantian school led by Hermann Cohen, both of which emphasized the importance of an individual's potentially infinite capability, worth, and the hidden soul.Second, is the idea of the relationship between the self and others, or other groups. According to Bakhtin, every person is influenced by others in an inescapably intertwined way, and consequently no voice can be said to be isolated. In an interview, Bakhtin once explained that, In order to understand, it is immensely important for the person who understands to be located outside the object of his or her creative understanding—in time, in space, in culture. For one cannot even really see one's own exterior and comprehend it as a whole, and no mirrors or photographs can help; our real exterior can be seen and understood only by other people, because they are located outside us in space, and because they are others. ~New York Review of Books, June 10, 1993.As such, Bakhtin's philosophy greatly respected the influences of others on the self, not merely in terms of how a person comes to be, but also in how a person thinks and how a person sees him- or herself truthfully.Third, Bakhtin found in Dostoevsky's work a true representation of polyphony, that is, many voices. Each character in Dostoevsky's work represents a voice that speaks for an individual self, distinct from others. This idea of polyphony is related to the concepts of unfinalizability and self-and-others, since it is the unfinalizability of individuals that creates true polyphony.Bakhtin briefly outlined the polyphonic concept of truth. He criticized the assumption that, if two people disagree, at least one of them must be in error. He challenged philosophers for whom plurality of minds is accidental and superfluous. For Bakhtin, truth is not a statement, a sentence or a phrase. Instead, truth is a number of mutually addressed, albeit contradictory and logically inconsistent, statements. Truth needs a multitude of carrying voices. It cannot be held within a single mind, it also cannot be expressed by "a single mouth." The polyphonic truth requires many simultaneous voices. Bakhtin does not mean to say that many voices carry partial truths that complement each other. A number of different voices do not make the truth if simply "averaged" or "synthesized." It is the fact of mutual addressivity, of engagement, and of commitment to the context of a real-life event, that distinguishes truth from untruth.When, in subsequent years, Problems of Dostoyevsky’s Art was translated into English and published in the West, Bakhtin added a chapter on the concept of carnival and the book was published with the slightly different title, Problems of Dostoyevsky’s Poetics. According to Bakhtin, carnival is the context in which distinct individual voices are heard, flourish and interact together. The carnival creates the "threshold" situations where regular conventions are broken or reversed and genuine dialogue becomes possible. The notion of a carnival was Bakhtin's way of describing Dostoevsky's polyphonic style: each individual character is strongly defined, and at the same time the reader witnesses the critical influence of each character upon the other. That is to say, the voices of others are heard by each individual, and each inescapably shapes the character of the other.http://en.wikipedia.org/wiki/Mikhail_...

    An essay in poetic and philosophic criticism that bears mainly on the Russian masters, Tolstoy or Dostoevsky deals also with larger themes: the epic tradition extending from Homer to Tolstoy; the continuity of a "tragic world view" from Oedipus Rex to King Lear and The Brothers Karamazov; the contrasts between the epic and dramatic modes, between irreconcilably opposed views of God and of history."A must for the teacher, student, and intellectually serious reader."—Kirkus Reviews"This is a book that provides new and stimulating insight into the literary masterpieces and thought of the great Russian novelists. Moreover, in this work Steiner shows a great depth and breadth of literary knowledge and criticism that is not limited alone to the Russian writers under discussion but to writers of all genres and all literary periods."—Journal of Religion"His is a work of personal criticism, often ingenious, always deeply felt."—The New York Times"Brilliant, provocative, full of insights, this classic study still stands alone and unchallenged in modern criticism as a lucid and erudite study of the contrasting genius of Tolstoy and Dostoevsky. Steiner's book is a must for the student, scholar, or general reader who wishes to approach the Russian giants in their full literary and philosophical ambience."—Robert L. Jackson

    What good does war do in a world where the flow of goods, services, and information is unstoppable, and the enemy is always behind the lines? In the most personal of the essays, Eco recalls experiencing liberation from fascism in Italy as a boy, and examines the various historical forms of fascism, always with an eye toward such ugly manifestations today. And finally, in an intensely personal open letter to an Italian cardinal, Eco reflects on a question underlying all the reflections in the book--what does it mean to be moral or ethical when one doesn't believe in God?

    Cathcart and Klein help us learn to identify tricks such as “The Texas Sharpshooter Fallacy” (non causa pro causa) and the “The Fallacy Fallacy” (argumentum and logicam). Aristotle and an Aardvark is for anyone who ever felt like the politicos and pundits were speaking Greek. At least Cathcart and Klein provide the Latin name for it (raudatio publica)!

    He argues that there is a substantial link between the history of Christian revelation and the history of nihilism, in particular as the latter appears in the work of Nietzsche and Heidegger, Vattimo’s philosophical specialty. Tracing the relation between his response to these two thinkers and his own life as a devout Catholic, Vattimo shows how his interpretation of Heidegger’s work and his conceptions of “weak thought” and “weak ontology” can be seen as closely linked to a rediscovery of Christianity.Vattimo speaks here in the first person—a risk that results in a disarmingly open exploration of the themes of charity, truth, dogmatism, morality, and sin, viewed through the lens of his own life and his own return to Christianity. While deeply critical of institutionalized religion and the Church, Vattimo discovers in the Christian tradition a voice (not a distinct message) whose interpretation is still being played out around us. Shaped by his readings of Nietzsche and Heidegger, Vattimo’s decision to affirm his formation within the Christian tradition provides an original and engaging contribution to the contemporary debate on religion.At the center of this book is the enigma of belief. Freed by modernity from its Platonic subordination to knowledge, belief is recovered as a crucial and inevitable feature of our cultural and personal lives. “Do you believe?” Vattimo is asked. “I believe so,” he replies.

    . . Richard Wurmbrand had plenty of time to think during his fourteen years in a Communist prison. He reflected on his life, his world, and especially his Creator. His fellow prisoners included other pastors, theologians, and Bible scholars. They shared ideas and insights, and even preached sermons to each other. The captivity he endured included three years of solitary confinement. Although deprived of human companionship, he remained in intimate communion with God. He examined in depth the revelation of the Bible and its mandates for the Christian life. His meditations from those years are provocative, challenging, sometimes disturbing. They are the thoughts of a man who has been close to God and close to death. After reading his contemplations, you will read the Bible with a fresh perspective. You will look on your fellow man in a different light. You may even live in a new way.

    In One Minute Wisdom, he points the way toward new levels of contemplation and contentment, love and harmony, wisdom and enlightenment. In more than two hundred parables and lessons about living life fully yet simply, de Mello gives examples filled with wisdom that cannot be conveyed in regular direct discourse. Rooted in the spirit of the Gospel and spanning the mystical traditions of East and West, this invigorating volume -- like all the author's previous books -- is intended to enliven our faith and free us from whatever imprisons our mind, body, and soul. One Minute Wisdom will lead from sense to sensitivity, from mood to meaning, from thought to feeling. And as de Mello writes, "Wisdom can come without the slightest effort -- in the time it takes to open your eyes." Wherever your spiritual belief may lie -- or even if you have no beliefs at all -- you will find in these pages needed and helpful direction on continuing the process of self-discovering and on finding the satisfying riches that lie deep within you.

    The central figure in this study of a crumbling society that gave birth to the modern world is Wittgenstein, the brilliant and gifted young thinker. With others, including Freud, Viktor Adler, and Arnold Schoenberg, he forged his ideas in a classical revolt against the stuffy, doomed, and moralistic lives of the old regime. As a portrait of Wittgenstein, the book is superbly realized; it is even better as a portrait of the age, with dazzling and unusual parallels to our own confused society. Allan Janik and Stephen Toulmin have acted on a striking premise: an understanding of prewar Vienna, Wittgenstein s native city, will make it easier to comprehend both his work and our own problems .This is an independent work containing much that is challenging, new, and useful. New York Times Book Review."

    Nietzsche's basic claim is that Christianity is a poisoner of western culture and perversion of the words of and practice of Jesus. Throughout the text, Nietzsche is very critical of institutionalized religion and its priest class, from which he himself was descended. The majority of the book is a systematic attack upon the interpretations of Christ's words by St. Paul and those who followed him. Nietzsche claimed in the Foreword to have written the book for a very limited readership. In order to understand the book, he asserted that the reader "... must be honest in intellectual matters to the point of hardness to so much as endure my seriousness, my passion." The reader should be above politics and nationalism. Also, the usefulness or harmfulness of truth should not be a concern. Characteristics such as "Strength which prefers questions for which no one today is sufficiently daring; courage for the forbidden" are also needed. He disdained all other readers.