Caryl Emerson – författare

The Oxford Handbook of Russian Religious Thought is an authoritative new reference and interpretive volume detailing the origins, development, and influence of one of the richest aspects of Russian cultural and intellectual life - its religious ideas. After setting the historical background and context, the Handbook follows the leading figures and movements in modern Russian religious thought through a period of immense historical upheavals, including seventy years of officially atheist communist rule and the growth of an exiled diaspora with, e.g., its journal The Way. Therefore the shape of Russian religious thought cannot be separated from long-running debates with nihilism and atheism. Important thinkers such as Losev and Bakhtin had to guard their words in an environment of religious persecution, whilst some views were shaped by prison experiences. Before the Soviet period, Russian national identity was closely linked with religion - linkages which again are being forged in the new Russia. Relevant in this connection are complex relationships with Judaism. In addition to religious thinkers such as Philaret, Chaadaev, Khomiakov, Kireevsky, Soloviev, Florensky, Bulgakov, Berdyaev, Shestov, Frank, Karsavin, and Alexander Men, the Handbook also looks at the role of religion in aesthetics, music, poetry, art, film, and the novelists Dostoevsky and Tolstoy. Ideas, institutions, and movements discussed include the Church academies, Slavophilism and Westernism, theosis, the name-glorifying (imiaslavie) controversy, the God-seekers and God-builders, Russian religious idealism and liberalism, and the Neopatristic school. Occultism is considered, as is the role of tradition and the influence of Russian religious thought in the West.

The Oxford Handbook of Russian Religious Thought is an authoritative new reference and interpretive volume detailing the origins, development, and influence of one of the richest aspects of Russian cultural and intellectual life - its religious ideas. After setting the historical background and context, the Handbook follows the leading figures and movements in modern Russian religious thought through a period of immense historical upheavals, including seventy years of officially atheist communist rule and the growth of an exiled diaspora with, e.g., its journal The Way. Therefore the shape of Russian religious thought cannot be separated from long-running debates with nihilism and atheism. Important thinkers such as Losev and Bakhtin had to guard their words in an environment of religious persecution, whilst some views were shaped by prison experiences. Before the Soviet period, Russian national identity was closely linked with religion - linkages which again are being forged in the new Russia. Relevant in this connection are complex relationships with Judaism. In addition to religious thinkers such as Philaret, Chaadaev, Khomiakov, Kireevsky, Soloviev, Florensky, Bulgakov, Berdyaev, Shestov, Frank, Karsavin, and Alexander Men, the Handbook also looks at the role of religion in aesthetics, music, poetry, art, film, and the novelists Dostoevsky and Tolstoy. Ideas, institutions, and movements discussed include the Church academies, Slavophilism and Westernism, theosis, the name-glorifying (imiaslavie) controversy, the God-seekers and God-builders, Russian religious idealism and liberalism, and the Neopatristic school. Occultism is considered, as is the role of tradition and the influence of Russian religious thought in the West.

The Oxford Handbook of Russian Religious Thought is an authoritative new reference and interpretive volume detailing the origins, development, and influence of one of the richest aspects of Russian cultural and intellectual life - its religious ideas. After setting the historical background and context, the Handbook follows the leading figures and movements in modern Russian religious thought through a period of immense historical upheavals, including seventy years of officially atheist communist rule and the growth of an exiled diaspora with, e.g., its journal The Way. Therefore the shape of Russian religious thought cannot be separated from long-running debates with nihilism and atheism. Important thinkers such as Losev and Bakhtin had to guard their words in an environment of religious persecution, whilst some views were shaped by prison experiences. Before the Soviet period, Russian national identity was closely linked with religion - linkages which again are being forged in the new Russia. Relevant in this connection are complex relationships with Judaism. In addition to religious thinkers such as Philaret, Chaadaev, Khomiakov, Kireevsky, Soloviev, Florensky, Bulgakov, Berdyaev, Shestov, Frank, Karsavin, and Alexander Men, the Handbook also looks at the role of religion in aesthetics, music, poetry, art, film, and the novelists Dostoevsky and Tolstoy. Ideas, institutions, and movements discussed include the Church academies, Slavophilism and Westernism, theosis, the name-glorifying (imiaslavie) controversy, the God-seekers and God-builders, Russian religious idealism and liberalism, and the Neopatristic school. Occultism is considered, as is the role of tradition and the influence of Russian religious thought in the West.

The tale of Boris Godunov—tsar, usurper, tsarecide—dating from the early seventeenth-century Time of Troubles, inspired three major nineteenth-century Russian cultural expressions: in history by Nikolai Karamzin, in drama by Alexander Pushkin, and in opera by Modest Musorgsky. Each of these famous creations was a vehicle for generic innovation, in which a specifically Russian concept of genre was asserted in opposition to the reigning European models: German historiography, French melodrama, and Italian opera. Within a Bakhtinian framework, Caryl Emerson explores these three versions of the Boris Tale, the context of their genesis, and their complex interrelationships.

Speech Genres and Other Late Essays presents six short works from Bakhtin's Esthetics of Creative Discourse, published in Moscow in 1979. This is the last of Bakhtin's extant manuscripts published in the Soviet Union. All but one of these essays (the one on the Bildungsroman) were written in Bakhtin's later years and thus they bear the stamp of a thinker who has accumulated a huge storehouse of factual material, to which he has devoted a lifetime of analysis, reflection, and reconsideration.

Caryl Emerson (a literary specialist) and Robert William Oldani (a music historian) take a comprehensive look at the most famous Russian opera, Modest Musorgsky's Boris Godunov. The result is both a historical study of a famous work and an interpretative piece of scholarship. The topics discussed include: the 'Boris Tale' in history; Karamzin's history and Pushkin's drama as literary sources; Musorgsky's innovations as a librettist and as a theorist of the sung Russian word; the strange story of the opera's composition and revision; its first productions at home and abroad; and an in-depth musical analysis. In the process, several often-met errors in Musorgsky scholarship are clarified and corrected. A final chapter speculates on the opera's themes of political murder, guilt and legitimacy - so important to Russian literary and national identity in the nineteenth and twentieth centuries - and the new role the 'Boris plot' and its composer might come to play in more recent phases of Russian cultural life.

Caryl Emerson (a literary specialist) and Robert William Oldani (a music historian) take a comprehensive look at the most famous Russian opera, Modest Musorgsky's Boris Godunov. The result is both a historical study of a famous work and an interpretative piece of scholarship. The topics discussed include: the 'Boris Tale' in history; Karamzin's history and Pushkin's drama as literary sources; Musorgsky's innovations as a librettist and as a theorist of the sung Russian word; the strange story of the opera's composition and revision; its first productions at home and abroad; and an in-depth musical analysis. In the process, several often-met errors in Musorgsky scholarship are clarified and corrected. A final chapter speculates on the opera's themes of political murder, guilt and legitimacy - so important to Russian literary and national identity in the nineteenth and twentieth centuries - and the new role the 'Boris plot' and its composer might come to play in more recent phases of Russian cultural life.

Modest Musorgsky is Russia's greatest musical dramatist. When he died in 1881 in St Petersburg at the age of forty-two, in poverty and relative obscurity, he was known for a single opera, Boris Godunov and a handful of eccentric 'realistic' songs set to prosaic Russian texts. He had no institutional connections, no 'degree', no family of his own, not even a permanent address. Except for Franz Liszt, no composer of stature knew of him outside Russia. Through the loyal (if controversial) intervention of his friends, his works survived in various editings into the early twentieth century, when revivals and evolving musical tastes restored him to new life. This account of his life, first published in 1999, emphasizes the psychological and economic factors that contributed to the composer's remarkable rise and tragic, premature end and is the first brief biography in English to make use of materials published in the new, de-Sovietized Russian academic climate.

Russian literature arrived late on the European scene. Within several generations, its great novelists had shocked - and then conquered - the world. In this introduction to the rich and vibrant Russian tradition, Caryl Emerson weaves a narrative of recurring themes and fascinations across several centuries. Beginning with traditional Russian narratives (saints' lives, folk tales, epic and rogue narratives), the book moves through literary history chronologically and thematically, juxtaposing literary texts from each major period. Detailed attention is given to canonical writers including Pushkin, Gogol, Dostoevsky, Tolstoy, Chekhov, Bulgakov and Solzhenitsyn, as well as to some current bestsellers from the post-Communist period. Fully accessible to students and readers with no knowledge of Russian, the volume includes a glossary and pronunciation guide of key Russian terms as well as a list of useful secondary works. The book will be of great interest to students of Russian as well as of comparative literature.

Russian literature arrived late on the European scene. Within several generations, its great novelists had shocked - and then conquered - the world. In this introduction to the rich and vibrant Russian tradition, Caryl Emerson weaves a narrative of recurring themes and fascinations across several centuries. Beginning with traditional Russian narratives (saints' lives, folk tales, epic and rogue narratives), the book moves through literary history chronologically and thematically, juxtaposing literary texts from each major period. Detailed attention is given to canonical writers including Pushkin, Gogol, Dostoevsky, Tolstoy, Chekhov, Bulgakov and Solzhenitsyn, as well as to some current bestsellers from the post-Communist period. Fully accessible to students and readers with no knowledge of Russian, the volume includes a glossary and pronunciation guide of key Russian terms as well as a list of useful secondary works. The book will be of great interest to students of Russian as well as of comparative literature.

Among Western critics, Mikhail Bakhtin (1895-1975) needs no introduction. His name has been invoked in literary and cultural studies across the ideological spectrum, from old-fashioned humanist to structuralist to postmodernist. In this candid assessment of his place in Russian and Western thought, Caryl Emerson brings to light what might be unfamiliar to the non-Russian reader: Bakhtin's foundational ideas, forged in the early revolutionary years, yet hardly altered in his lifetime. With the collapse of the Soviet system, a truer sense of Bakhtin's contribution may now be judged in the context of its origins and its contemporary Russian "reclamation." A foremost Bakhtin authority, Caryl Emerson mines extensive Russian sources to explore Bakhtin's reception in Russia, from his earliest publication in 1929 until his death, and his posthumous rediscovery.After a reception-history of Bakhtin's published work, she examines the role of his ideas in the post-Stalinist revival of the Russian literary profession, concentrating on the most provocative rethinkings of three major concepts in his world: dialogue and polyphony; carnival; and "outsideness," a position Bakhtin considered essential to both ethics and aesthetics. Finally, she speculates on the future of Bakhtin's method, which was much more than a tool of criticism: it will "tell you how to teach, write, live, talk, think."

Books about thinkers require a kind of unity that their thought may not possess. This cautionary statement is especially applicable to Mikhail Bakhtin, whose intellectual development displays a diversity of insights that cannot be easily integrated or accurately described in terms of a single overriding concern. Indeed, in a career spanning some sixty years, he experienced both dramatic and gradual changes in his thinking, returned to abandoned insights that he then developed in unexpected ways, and worked through new ideas only loosely related to his earlier concernsSmall wonder, then, that Bakhtin should have speculated on the relations among received notions of biography, unity, innovation, and the creative process. Unity—with respect not only to individuals but also to art, culture, and the world generally—is usually understood as conformity to an underlying structure or an overarching scheme. Bakhtin believed that this idea of unity contradicts the possibility of true creativity. For if everything conforms to a preexisting pattern, then genuine development is reduced to mere discovery, to a mere uncovering of something that, in a strong sense, is already there. And yet Bakhtin accepted that some concept of unity was essential. Without it, the world ceases to make sense and creativity again disappears, this time replaced by the purely aleatory. There would again be no possibility of anything meaningfully new. The grim truth of these two extremes was expressed well by Borges: an inescapable labyrinth could consist of an infinite number of turns or of no turns at all.Bakhtin attempted to rethink the concept of unity in order to allow for the possibility of genuine creativity. The goal, in his words, was a "nonmonologic unity," in which real change (or "surprisingness") is an essential component of the creative process. As it happens, such change was characteristic of Bakhtin's own thought, which seems to have developed by continually diverging from his initial intentions. Although it would not necessarily follow that the development of Bakhtin's thought corresponded to his ideas about unity and creativity, we believe that in this case his ideas on nonmonologic unity are useful in understanding his own thought—as well as that of other thinkers whose careers are comparably varied and productive.

A poet, critic and theoretician during the Silver Age of Russian poetry, at the turn of the 20th century, Viacheslav Ivanov was dubbed ""Viacheslav the Magnificent"" by his contemporaries for his erudition, sumptuous and elusive poetry and brilliant essays. He provided Russian Symbolism with theoretical underpinnings based on classical and biblical mythology, the aesthetics of music, philosophy ranging from Plato and Kant to Schopenhauer and Nietzsche, and a profound knowledge of classical and modern European poetry. In choosing material for this volume of essays, Robert Bird and Michael Wachtel have covered a broad range of Ivanov's interests: the aesthetics of Symbolism, theatre, culturalogical concerns and such influential figures of the period as Nietzsche, Solovyov, Tolstoy and Scriabin. Also included are extensive notes on the essays in which classical, biblical and poetic citations and allusions are identified, the aesthetic and theoretical contexts are clarified and certain translation problems are briefly discussed.

The volume contains essays and reviews written over thirty years, linked loosely by three themes. First is the global resonance of Mikhail Bakhtin as moral philosopher, theorist of dialogue, and cultural totem. How does his worldview complement that of his friendly rivals the formalists (and later semioticians), and which aspects of his value-system have been most cogently criticized? Second is an application of Bakhtinian principles of transposition to successive musicalized Russian classics (among them Pushkin’s and Meyerhold’s Boris Godunov, Tchaikovsky’s and Prokofiev’s Eugene Onegin, Prokofiev’s War and Peace, Shostakovich’s Lady Macbeth of Mtsensk District, Pushkin’s and Dargomyzhsky’s Rusalka). A final theme is the creative—or capricious—reading of one literary master by another master, much later in time: Tolstoy’s reading of Shakespeare, Nabokov’s reading of Pushkin’s Eugene Onegin, Krzhizhanovsky’s reading of Shakespeare and Bernard Shaw. Great writers, like great composers, absorb and transform earlier greatness into a new synthesis, and it is this activity that is commemorated in this volume.

The volume contains essays and reviews written over thirty years, linked loosely by three themes. First is the global resonance of Mikhail Bakhtin as moral philosopher, theorist of dialogue, and cultural totem. How does his worldview complement that of his friendly rivals the formalists (and later semioticians), and which aspects of his value-system have been most cogently criticized? Second is an application of Bakhtinian principles of transposition to successive musicalized Russian classics (among them Pushkin’s and Meyerhold’s Boris Godunov, Tchaikovsky’s and Prokofiev’s Eugene Onegin, Prokofiev’s War and Peace, Shostakovich’s Lady Macbeth of Mtsensk District, Pushkin’s and Dargomyzhsky’s Rusalka). A final theme is the creative—or capricious—reading of one literary master by another master, much later in time: Tolstoy’s reading of Shakespeare, Nabokov’s reading of Pushkin’s Eugene Onegin, Krzhizhanovsky’s reading of Shakespeare and Bernard Shaw. Great writers, like great composers, absorb and transform earlier greatness into a new synthesis, and it is this activity that is commemorated in this volume.

All the Same the Words Don't Go Away brings together twenty-five years of essays and reviews, linked loosely by three themes. The first explores the legacy of Mikhail Bakhtin: his ideas of dialogue and carnival, and the debates ignited by each. The second delves into three "master workers" of the Russian tradition: Pushkin, Tolstoy, and Dostoevsky. In this section, emphasis is comparative: the riddle of Pushkin's life, why "Tolstoy versus Dostoevsky," how Chekhov reads Tolstoy, why Kundera dislikes Doestoevsky and Tolstoy dislikes Shakespeare. The final section addresses the transposition of classic literary texts into other media through musical works by Musorgsky, Tchaikovsky, Shostakovich, and Prokofiev. Throughout, the fundamental heroes are Pushkin's Tatiana Larina and Boris Godunov. This volume will be of interest to comparativists and students in interdisciplinary humanities.