O presente trabalho consiste num esforço de aproximação entre literatura e psicologia que procurou manter a integridade de ambas as pontas do diálogo. O objetivo foi estudar o romance Crime e castigo de Dostoiévski, com foco na análise do protagonista, Rodion Raskólnikov. Para uma satisfatória compreensão da construção da subjetividade deste personagem fez-se necessário visualizá-lo em suas relações intersubjetivas. Assim, a análise foi estruturada em capítulos, cada qual destacando o diálogo entre duas \"vozes\", a do protagonista e a de outra personagem para que fossem explicitadas as contradições e implicações deste diálogo no processo de autoconsciência de Raskólnikov. Foram analisadas as relações do protagonista com Marmieládov, Razumíkhin, Lújin, Porfíri, Svidrigálov e Sônia. Além disso, foram tecidas considerações acerca do epílogo, considerando suas particularidades formais e funcionais em relação ao restante do romance. A entrada da psicologia está na tentativa de reconstituição do efeito estético do romance a partir da estruturação poética do texto, de modo que o protagonista seja considerado em sua ficcionalidade, e não como paciente da clínica psicológica, conforme os pressupostos teóricometodológicos da psicologia da arte de Vigotski. Para compreensão da organização formal do texto lançou-se mão da teoria polifônica de Bakhtin, bem como de outros autores da eslavística, mais ou menos congruentes a essa visão. Por fim, são apresentadas, em anexo, traduções de cinco textos da eslavística norte-americana e inglesa, todos precedidos por uma nota introdutória sobre os textos e seus autores. / This dissertation consists of an effort of bringing together literature and psychology, which tries to keep the integrity of both areas. The objective was to study Dostoevsky\'s novel Crime and Punishment, with an analysis of its main character, Rodion Raskolnikov. For a satisfying understanding of the construction of this character\'s subjectivity it was necessary to visualize him in his intersubjective relations. Thus, the analysis was structured in chapters, in which we underlined the dialogue between two \"voices\", the protagonist\'s and another character\'s, so that we could explicit the contradictions and implications of this dialogue in the selfconscience process of Raskolnikov. The relations of the protagonist with Marmeladov, Razumikhin, Luzhin, Porfiri, Svidrigailov and Sonia were analyzed. Besides, some notes were taken on the epilogue, considering its formal and functional particularities. The psychological goal rests in the attempt of reconstituting the novel\'s aesthetic effect through the understanding of its poetic structure, so that the protagonist is considered in his fictiousness and not as a patient in the psychological office, according to the theoretical-methodological presuppositions of Vygotsky\'s psychology of art. For an understanding of the formal organization of the text, we resorted to Bakhtin\'s polyphonic theory, as well as to other slavistic authors more or less congruent to this view. Finally, Portuguese translations of five texts from the American and British slavistics were presented and preceded by an introductory note on the texts and its authors.

Submitted by admin tede (tede@pucgoias.edu.br) on 2018-04-11T17:23:55Z No. of bitstreams: 1 JOSÉ DONIZETE FRAGA.pdf: 875290 bytes, checksum: 3b6860a5791718cc3b4d6d196ab6eade (MD5) / Made available in DSpace on 2018-04-11T17:23:55Z (GMT). No. of bitstreams: 1 JOSÉ DONIZETE FRAGA.pdf: 875290 bytes, checksum: 3b6860a5791718cc3b4d6d196ab6eade (MD5) Previous issue date: 2018-02-20 / This dissertation aims at the study of dissonance as one of the characters forming the poetics of Fyodor Dostoevsky in the corpus The Brothers Karamazov. Its internal structure is based on the dialogue between the aesthetic definition of the literary work of art, its reception and aesthetic effect and the correlation with the Dostoevskian work. It proposes a hermeneutic and phenomenological approach, with the theoretical support of Edmund Husserl and assisted by Maurice Merleau-Ponty, Mikel Dufrenne and Hans- Georg Gadamer. An analysis of his poetics is also made in the light of aesthetic reception and effect, with the theoretical support of Hans Robert Jauss and other researchers of the reception aesthetics, Wolfgang Iser, Hans Ulrich Gumbrecht and Karlheinz Stierle. The dissonant bias is addressed in the thematic composition of the work, in the structure of the characters and in the internal economy of the narrative. There are several critical looks on the work, highlighting Mikhail Bakhtin, Joseph Frank, Luiz Felipe Pondé and Luigi Pareyson. / Esta dissertação tem como objetivo o estudo da dissonância como um dos caracteres formadores da poética de Fiódor Dostoiévski, na obra corpus Os Irmãos Karamázov. Sua estruturação interna baseia-se na dialogia entre a definição estética da obra de arte literária, sua recepção e efeito estéticos e a correlação com a obra dostoievskiana. Propõe-se uma abordagem hermenêutica e fenomenológica, com amparo teórico de Edmund Husserl e coadjuvado por Maurice Merleau-Ponty, Mikel Dufrenne e Hans- Georg Gadamer. Faz-se também uma análise de sua poética à luz da recepção e do efeito estéticos, com o suporte teórico de Hans Robert Jauss e demais pesquisadores da estética da recepção, Wolfgang Iser, Hans Ulrich Gumbrecht e Karlheinz Stierle. Aborda-se o viés dissonante na composição temática da obra, na estruturação dos personagens e na economia interna da narrativa. Expõem-se vários olhares críticos sobre a obra, destacando-se Mikhail Bakhtin, Joseph Frank, Luiz Felipe Pondé e Luigi Pareyson.

Stellvertretung represents a consistent and central hermeneutic for Bonhoeffer. This thesis demonstrates that, in contrast to other translations, a more precise interpretation of Bonhoeffer's use of Stellvertretung would be 'vicarious suffering'. For Bonhoeffer Stellvertretung as 'vicarious suffering' illuminates not only the action of God in Christ for the sins of the world, but also Christian discipleship as participation in Christ's suffering for others; to be as Christ: Schuldübernahme. In this understanding of Stellvertretung as vicarious suffering Bonhoeffer demonstrates independence from his Protestant (Lutheran) heritage and reflects an interpretation that bears comparison with broader ecumenical understanding. This study of Bonhoeffer's writings draws attention to Bonhoeffer's critical affection towards Catholicism and highlights the theological importance of vicarious suffering during a period of renewal in Catholic theology, popular piety and fictional literature. Although Bonhoeffer references fictional literature in his writings, and indicates its importance in ethical and theological discussion, there has been little attempt to analyse or consider its contribution to Bonhoeffer's theology. This thesis fills this lacuna in its consideration of the reception by Bonhoeffer of the writings of Georges Bernanos, Reinhold Schneider and Fyodor Dostoevsky. Each of these writers features vicarious suffering, or its conceptual equivalent, as an important motif. According to Bonhoeffer Christian discipleship is the action of vicarious suffering (Stellvertretung) and of Verantwortung (responsibility) in love for others and of taking upon oneself the Schuld that burdens the world.

Muitas biografias foram escritas sobre Fiódor Dostoiévski, nome central da literatura russa do século XIX. Dentre os títulos dedicados à vida do escritor russo destaca-se Dostoiévski de Joseph Frank, um grande esforço de investigação elaborado ao longo de quase três décadas. A obra escrita pelo scholar norte-americano consiste em uma síntese da história cultural da Rússia no século XIX, contexto no qual Dostoiévski viveu, além de um esforço de interpretação da ficção do romancista. Essa pesquisa visa analisar a biografia de autoria de Joseph Frank, assim como efetuar uma comparação entre essa obra e outras biografias importantes escritas sobre o escritor russo. Paralelamente, pretende-se investigar as questões teóricas e metodológicas concernentes ao gênero biográfico. Tendo em vista a grande repercussão da obra nas publicações norteamericanas, essa pesquisa também examinará de modo panorâmico a recepção da biografia de Frank nos Estados Unidos e os percursos da eslavística norte-americana nas últimas décadas. / Many biographies have been written about Fyodor Dostoevsky, a prominent 19th century Russian literature novelist. Among all these titles, Joseph Frank\'s Dostoevsky stands out as a great synthesis of the Russian writer\'s life and era. Written along three decades, Frank\'s work recreates the Russian cultural history in the second half of the 19th century and proposes an interpretation for Dostoevsky\'s literary works. After this biography, Frank has become one of the most important North American\'s experts in Russian literature and Dostoevsky. This research aims to analyze this monumental biography, to compare this work with other biographies written about the thrilling life of Dostoevsky and to investigate the theoretical and methodological problems of the biography genre. Finally, considering the repercussion of Dostoevsky for the intellectual community of United States of America, we will also analyze the reception and the critiques of Frank\'s biography and the situation of the last decades of Slavic studies in that country.

The majority of the academic discourse surrounding Dostoevsky and his epic, The Brothers Karamazov, has been directed toward the philosophic and religious implications of his characters. Largely overlooked, however, is the theme of laceration. In the greater scope of laceration stands the topic of self-laceration. Self-laceration refers to the practice of causing harm to the self in a premeditated and specifically emotionally destructive fashion. The cause of this experience is varied and expressed in as many ways as there are individuals. The struggle in the Russian psyche between viewing the world as fatalistic or as more of an existential experience finds resolution through self-laceration. By consciously choosing actions that will lead to an abject state, the characters take fate into their own hands. This thesis will explore the themes of self-laceration in a number of characters’ narratives and demonstrate that by utilizing emotional self-destruction they find a modicum of control.

This thesis examines the treatment of the theme of suffering by three modern authors: Feodor Dostoevsky, Albert Camus, and Milan Kundera. The analysis proceeds through the identification and examination of three primary concepts which I will argue are at the heart of their work, and which provide the conceptual foundations for their depictions of suffering: the wretched, the absurd, and the banal. These concepts will be used as an avenue through which to explore and articulate their treatment of suffering. It will be argued further that the work of these three authors forms a conceptual series, in that each contributes in an important way to the evolution of a modern secular way of thinking about suffering by producing portraits of suffering informed by concepts appropriate to specific moments in the modern era. The sense of wretchedness which emerges from Dostoevsky’s work is inextricably linked with the late nineteenth-century crisis-of-faith. The concept of the absurd ties Camus to the early-twentieth-century existentialist tradition, while the sense of banality in Kundera’s novels locates him in an era which has witnessed both the horrors of World War Two and the decline in the humanist tradition. The factor that unites them and gives order to their differences, however, is a common concern with questions of meaning. The loss of meaning in the modern era, and in particular the loss of meaning in relation to suffering, is a thread which develops progressively throughout the series. It is, as will be argued at the outset, what binds these three disparate authors together and what gives their work and their treatment of suffering a particular modern character. / Doctor of Philosophy (PhD)

In this thesis I compare Pierre Leroux, a French utopian socialist (1797 – 1871), with Feodor Dostoevsky, the well-known Orthodox Russian novelist (1821 – 1881). I argue that both authors reacted against what they considered to be the dissolution of the social order, brought about by the increasing nineteenth-century bourgeois individualism. On the other hand, they reacted as well against the opposite phenomenon, the idea of a universal socialist state, which was, in fact, according to them, the outcome of bourgeois individualism. My purpose is to bring close and to compare Leroux’s republican socialism with Dostoevsky’s Christian socialism, and to explore to what extent the two authors give similar answers to a common problem. In order to better explain their thought, I divide my thesis into three chapters. The first analyzes and compares Leroux’s and Dostoevsky’s critiques of individualism. If Leroux reaches the conclusion that the ultimate expression of individualism is Malthusianism, Dostoevsky argues that individualism ends in nihilism. The second chapter analyzes the type of socialism against which Leroux and Dostoevsky reacted, as well as the critiques of the two authors. I argue here that Saint-Simonian socialism – the main object of Leroux’s critique – and the socialism of the Grand Inquisitor – a Dostoevskyan character – are the expression of a certain utopian thought which considers the requirement for freedom incompatible with the requirement for unity. In the last chapter, I analyze the ideas of community of Leroux and of Dostoevsky, which are centered on philia, in the case of the former, and on agape, in the case of the latter. Philia and respectively agape are the expression of organic social relations, through which the two requirements, of freedom and unity, are made compatible, and which create unity in multiplicity. Their ideas of community appear as active utopias, grounded on the life of relation in a spontaneous, organic community.

This thesis examines the crisis of the Russian family through the eyes of the key Russian writers of the second half of the 19th century: Tolstoy (1828-1910), Dostoevsky (1821-1881), and Chekhov (1860-1904). The purpose of this thesis is to demonstrate that the works of these authors are not just novels or short stories about the crisis of the family, but representative of the societal situation in Russia at the time. The aim of this study is also to show the continuity in ideas between these authors in the context of family life and marriage and to explore what kind of solutions they envisioned for the future of the Russian family. Although there has been extensive research on the family in the works of these great classics of 19th century Russian literature, there has been less analysis of the crisis of the Russian family and the solutions they offered as a way out of the crisis. Hence the aim of this research is to fill this critical gap. The first chapter focuses on the representation of family life in Dostoevsky’s latest works The Brothers Karamazov (1881), “The Dream of a Ridiculous Man” (1877), and The Diary of a Writer (1876-7). The second chapter examines Tolstoy’s The Kreutzer Sonata (1889) and The Power of Darkness (1886). Tolstoy focuses his attention on both upper classes and the peasant family. Chapter three analyses the crisis of the family in some of Chekhov’s short stories and novellas that are particularly concerned with extra marital relations and marriages gone badly; they also address mistreatment of children. This thesis argues that, on the one hand, these authors depict different types of marriages and family relations, and, on the other hand, their works reflect the changing realities and attitudes regarding love and sexuality of their time. It also argues that, through their fiction and sometimes in a subversive way, these authors influenced the readers’ mentality and came up with new radical ideas about the future of the Russian family. Finally, this thesis aims to bring more academic interest to an overlooked research area, to explore how family values change through the eyes of these authors, and to contribute to a broader understanding of the crisis and the future of the Russian family through the lenses of the key Russian writers of 19th century Russia.

Scholarship on the founder of modern Jewish literature, Sholem Abramovitch (1836-1917), is a rich field of study, yet it has been largely abandoned today, and the author has hardly been studied at all in nineteenth-century comparative European context. This study uses an unprecedented comparison between Abramovitch and his contemporary, Fyodor Dostoevsky (1821-1881), to reveal the complexity with which Abramovitch pioneered the integration of European and Russian literary trends into Jewish literature. These writers came from very different cultures and literary situations; however, they also shared many of the same influences due to their shared location in Tsarist Russia in the mid nineteenth century. During this time, the cultural sources and social preoccupations of their intelligentsias increasingly converged, producing a shared zeitgeist which – in combination with their similar early experiences and tendencies for dialogism (contradictory duality) – led to their many literary intersections. A comparison of their oeuvres reveals similar replacements of Gogol’s condescension toward poor protagonists with compassion, subversions of the feuilleton in the service of social critique, unprecedented uses of the “dialogic word,” new variations on the European theme of the “fantastic city,” applications of contemporary concepts such as “necessary egoism” and “free will” to the psyche of the downtrodden, enlistments of the Devil to warn against the dangers of Utilitarianism, and literary efforts to bridge the gap between the classes which include a convergence between romanticism and religion. Though Abramovitch has been designated as a satirist and realist, this study shows how he also pioneered the integration of romanticism into Jewish literature through, psychological penetration of the poor, and themes such as: the truth inherent in emotion, the subconscious and folklore, the transcendent wisdom of the people, and the divine meaning of nature. Abramovitch has been compared on isolated themes with other Russian writers, such as Turgenev, Shchedrin and Gogol; however, only a comparison with Dostoevsky can reveal the nuance and complexity of his many formal and thematic achievements. / Near Eastern Languages and Civilizations

Submitted by Noeme Timbo (noeme.timbo@metodista.br) on 2017-10-24T19:02:55Z No. of bitstreams: 1 LuanaGolin.pdf: 1810450 bytes, checksum: 7a19811664efc3cef82740c8bae4fa40 (MD5) / Made available in DSpace on 2017-10-24T19:02:56Z (GMT). No. of bitstreams: 1 LuanaGolin.pdf: 1810450 bytes, checksum: 7a19811664efc3cef82740c8bae4fa40 (MD5) Previous issue date: 2015-09-29 / Dostoevsky creates in his novel The Idiot with Prince Myshkin a character with Christ's attributes. The author always had the Bible by his side, specially the New Testament, from childhood to his death. A theoretical framework is dedicated in the first chapter of this study, which deals with the universe of language. Literary text and biblical literature come from the myth, so that reli-gion and literature stay closer and meet each other. The second chapter shows how Christ and the Gospels are recurring subjects, motives, and images in Dostoevsky works. Biblical literature is in the several major works (to varying extents) of the Russian writer and not only in The Idiot. The third chapter hypothesizes, by means of the novel analysis that Dostoevsky creates a Christ and a Gospel with The Idiot. The thesis is that Dostoevsky build a literary gospel with Myshkin: a mixture of a Russian Christ, divine and human at the same time, but also stupid and quixotic. Literature and the sacred are revealed as a divine presence in the intertextual dynamics between the biblical gospels and The Idiot. Christ manifests Himself in Myshkin actions, showing up his light and beauty by the scenes and structure of the plot that com-pounds the novel, but also in the tragedy of a displaced and antinomian trajectory. The love and compassion take shape and life in the prince presence, in his own emptiness, servant of everyone. / No romance O Idiota, Dostoiévski cria, por meio do príncipe Míchkin, uma personagem com as características do Cristo. Sabe-se que a Bíblia, principalmente o Novo Testamento, acompanhou o escritor desde sua infância até o momento de sua morte. O primeiro capítulo, dedicado ao referencial teórico da pesquisa, lida com o universo da linguagem. Tanto o texto literário quanto a literatura bíblica procedem do mito. Neste sen-tido, religião e literatura se tocam e se aproximam. O segundo capítulo foi escrito na intenção de mostrar como o Cristo e os Evangelhos são temas, motivos e imagens recorrentes na obra de Dostoiévski. A literatura bíblica está presente, com mais ou menos intensidade, em diversas das principais obras do escritor russo e não somente em O Idiota. A hipótese de que Dostoiévski cria um Cristo e um Evangelho por meio de O Idiota é demonstrada na análise do romance, no terceiro capítulo. A tese proposta é: Dostoiévski desenvolve um evangelho literário, por meio de Míchkin, misto de um Cristo russo, ao mesmo tempo divino e humano, mas também idiota e quixotesco. Na dinâmica intertextual entre os Evangelhos bíblicos e O Idiota, entre Cristo e Míchkin, a literatura e o sagrado se revelam, como uma presença divina. Nas cenas e na estruturação do enredo que compõe o romance, Cristo se manifesta nas ações de Míchkin, na luz, na beleza, mas também na tragicidade de uma trajetória deslocada e antinômica. O amor e a compaixão ganham forma e vida na presen-ça do príncipe, vazio de si, servo de todos.