Crosscurrents: Russia's Literature in Context – serie

It has been said that all great literature is about suffering. But before the twentieth century, physical pain, one of the most primal forms of human suffering, has rarely been represented on the stage and in fiction. But when it is foregrounded in works of literature, it is not only the most dramatic way of representing human suffering, it is also used to explore, in the most intense form, existential questions regarding the meaning of human existence and the justice of the universe. Perhaps it is not entirely coincidental, then, that imaginative works about physical pain, though few in number, figure prominently among the masterpieces of the western literary tradition. The best were written during two of the west's most astonishing periods of literary creativity, fifth-century-BC Athens and nineteenth-century Russia, and by the most prominent artists of their time: Prometheus Bound by Aeschylus, The Women of Trachis and Philoctetes by Sophocles; Notes from the House of the Dead by Dostoevsky; and The Death of Ivan Ilyich and War and Peace by Tolstoy. In all these works, physical pain is always portrayed as a dynamic process that includes the view point of the victim, the perpetrator (much of the physical pain is in the form of torture), and the onlooker or witness. In the Greek works, physical pain is the main vehicle for exposing the injustice of the gods and the world order, and in the Russian works for questioning the moral legitimacy of the state. In Prometheus Bound, Zeus delegitimizes his rule by torturing Prometheus for his service to mankind. In The Women of Trachis, the gods look indifferently upon the excruciating suffering of Hercules, the greatest Greek hero. In Philoctetes, the gods cruelly exploit the terrible pain of the hero as a means of winning victory at Troy for their Greek wards. In the Russian works, the mechanisms for inflicting the maximum amount of physical pain during corporal punishment undermine the moral foundations of the state and argue for its dissolution. Though the Greek and Russian works are separated by genre (plays vs novels) and by time (over two thousand years), they are united by the way they employ pain to investigate the justice—or rather injustice—of the world order.

Of the thirty volumes in the authoritative Academy edition of Chekhov's collected works, fully twelve are devoted to the writer's letters. This is the first book in English or Russian addressing this substantial—though until now neglected—epistolary corpus. The majority of the essays gathered here represent new contributions by the world's major Chekhov scholars, written especially for this volume, or classics of Russian criticism appearing in English for the first time. The introduction addresses the role of letters in Chekhov's life and characterizes the writer's key epistolary concerns. After a series of essays addressing publication history, translation, and problems of censorship, scholars analyze the letters' generic qualities that draw upon, variously, prose, poetry, and drama. Individual thematic studies focus on the letters as documents reflecting biographical, cultural, and philosophical issues. The book culminates in a collection of short, at times lyrical, essays by eminent scholars and writers addressing a particularly memorable Chekhov letter. Chekhov's Letters appeals to scholars, writers, and theater professionals, as well to a general audience.

This study analyzes the biblical Tower of Babel story, a cautionary tale that accounts for the diversity of languages and peoples, in Russian literature and other topographies. The author pursues its linking of language, architecture, and society as well as its relevance in art and literature over centuries. To come to terms with a perceived disorder in the realm of language, alternative explanations and projects for remediation abound. The disorder and diversity themselves find expression in art, literature, and philosophical reflection and caused the emergence of a historical linguistics. The ambition of the builders—with its social and organizational premise—reemerges in both political and material form as cities, states, and monumental constructions. Utopian aspirations and linguistic claims permeate both revolutionary notions of universality and the romantic essentialism of the nation state. These in turn provoke dystopian critique in literature and film. As Martin Meisel reveals in this study, the wrestle with language in its recalcitrant instability and imperfect social function enters into dialogue with the celebration of its diversity, elasticity, and creativity.

The book examines Russian symbolist texts and turns the focus from their traditional historic-cultural interpretations to analyze the symbolist cognitive aesthetics—aesthetics that govern links between poetry, art, and cinema and the sensory-emotional imagery they evoke. This aesthetics inextricably map mystical transcendence to a spiritual world—a realibus ad realiora—through fluid transmutation. Anastasia Kostetskaya presents an innovative cross-disciplinary analysis of iconicity—a relationship of resemblance between the artistic form and its meaning, the possibilities of which symbolist artists explored to create sublime emotional experiences for the reader or viewer. She challenges the strictly dualistic and hierarchical terms of traditional symbolist concepts. This study demonstrates that this counterdualistic tendency cognitively extends from liquescence—a perception of fluid continuity between people and water. This analysis of interconnected symbolist media shows how symbolists rely on blending in their attempts to engender emotional flux through the pliable form. Fusing cognitivist and historic-cultural approaches in fluidly connected art modes, this book represents chronological, conceptual, and aesthetic continuity from poetry by Konstantin Bal'mont (1867–1942), paintings by Viktor Borisov-Musatov (1870–1905), and cinematography by Evgenii Bauer (1865–1917).

Language and Metaphors of the Russian Revolution: Sow the Wind, Reap the Storm is a panoramic history of the Russian intelligentsia and an analysis of the language and ideals of the Russian Revolution, from its inception over the long nineteenth century through fruition in early Soviet society. This volume examines metaphors for revolution in the storm, flood, and harvest imagery ubiquitous in Russian literary works. At the same time, it considers the struggle to own the narrative of modernity, including Bolshevik weaponization of language and cultural policy that supported the use of terror and social purging. This uniquely cross-disciplinary study conducts a close reading of texts that use storm, flood, and agricultural metaphors in diverse ways to represent revolution, whether in anticipation and celebration of its ideals or in resistance to the same. A spotlight is given to the lives and works of authors who responded to Soviet authoritarianism by reclaiming the narrative of revolution in the name of personal freedom and restoration of humanist values. Hinging on the clashes of culture wars and class wars and residing at the intersection of ideas at the very core of the fight for modernity, this book provides a critical reading of authoritarian discourse and investigates rare examples of the counter narratives that thrived in spite of their suppression.

Napoleon today is still a figure who fascinates both his admirers and detractors because of his seminal role in European history at the end of the eighteenth and beginning of the nineteenth centuries, straddling the French Revolution and the enormous empire that he fashioned through military conquest. Napoleon in the Russian Imaginary focuses on the response of Russia's greatest writers—poets, novelists, critics, and historians—to the idea of "Great Man" as an agent of transformational change as it manifests itself in the person and career of Napoleon. After Napoleon's defeat at Waterloo in 1815 and his subsequent exile to St. Helena, in much of Europe a re-evaluation of Napoleon's person, stature, and historical significance occurred, as thinkers and writers witnessed the gradual reestablishment of repressive regimes throughout Europe. This re-evaluation in Russia would have to wait until Napoleon's death in 1821, but when it came to pass, it continued to occupy the imagination of Russia's greatest writers for over 130 years. Although Napoleon's invasion of Russia and subsequent defeat had a profound effect on Russian culture and Russian history, for Russian writers what was most important was the universal significance of Napoleon’s desire for world conquest and the idea of unbridled ambition which he embodied. Russian writers saw this, for good or ill, as potentially determining the spiritual and moral fate of future generations. What is particularly fascinating is their attempt to confront each other about this idea in a creative dialogue, with each succeeding writer addressing himself and responding to his predecessor and predecessors.

Russian Literature and Cognitive Science applies the newest insights from cognitive psychology to the study of Russian literature. Chapters focus on writers and cultural figures from the Golden to the Internet Age including: Pushkin, Dostoevsky, Tolstoy, Sologub, Bely, Akhmatova, Nabokov, Baranskaya, and contemporary online discourse. The authors draw on a wide array of cognitively-informed fields within psychology and related disciplines and approaches such as social psychology, visual processing, conceptual blending, cognitive narratology, the study of autism, cognitive approaches to creativity, the medical humanities, reader reception theory, cognitive anthropology, psychopathology, psychoanalysis, Theory of Mind, visual processing, embodied cognition, and predictive processing. This volume demonstrates how useful a tool cognitive science is for the analysis of literary texts.

In Wingless Desire in Modernist Russia, Yelena Zotova argues that the concept of envy underwent a peculiar transformation in the Russian Modernist prose of the 1920s due to a series of radical shifts in societal values, with each subsequent change thwarting Russia’s volatile axiological hierarchy. Industriousness and austerity, inferior to playful genius in Pushkin’s “Mozart and Salieri,” became virtues, while the intrinsic value of nonutilitarian art was officially nullified by the Bolshevik state.Consequently, a new literary type emerged, and envy, described as “wingless desire” by Russia’s chief poet Alexander Pushkin, obtained new ownership as the envied became the envier. Superimposing twentieth-century theories of envy onto Mikhail Bakhtin’s “Author and Hero in the Aesthetic Activity” (1923), Zotova proposes that Salieri’s envy could be the wingless embryo of the Bakhtinian authorship.

In Dostoevsky as Suicidologist, Amy D. Ronner illustrates how self-homicide in Fyodor Dostoevsky’s fiction prefigures Emile Durkheim’s etiology in Suicide as well as theories of other prominent suicidologists. This book not only fills a lacuna in Dostoevsky scholarship, but provides fresh readings of Dostoevsky’s major works, including Notes from The House of the Dead, Crime and Punishment, The Idiot, Demons, and The Brothers Karamazov. Ronner provides an exegesis of how Dostoevsky’s implicit awareness of fatalistic, altruistic, egoistic, and anomic modes of self-destruction helped shape not only his philosophy, but also his craft as a writer. In this study, Ronner contributes to the field of suicidology by anatomizing both self-destructive behavior and suicidal ideation while offering ways to think about prevention. But most expansively, Ronner tackles the formidable task of forging a ligature between artistic creation and the pluripresent social fact of self-annihilation.

In Dostoevsky as Suicidologist, Amy D. Ronner illustrates how self-homicide in Fyodor Dostoevsky’s fiction prefigures Emile Durkheim’s etiology in Suicide as well as theories of other prominent suicidologists. This book not only fills a lacuna in Dostoevsky scholarship, but provides fresh readings of Dostoevsky’s major works, including Notes from The House of the Dead, Crime and Punishment, The Idiot, Demons, and The Brothers Karamazov. Ronner provides an exegesis of how Dostoevsky’s implicit awareness of fatalistic, altruistic, egoistic, and anomic modes of self-destruction helped shape not only his philosophy, but also his craft as a writer. In this study, Ronner contributes to the field of suicidology by anatomizing both self-destructive behavior and suicidal ideation while offering ways to think about prevention. But most expansively, Ronner tackles the formidable task of forging a ligature between artistic creation and the pluripresent social fact of self-annihilation.

The legendary Russian biography series, The Lives of Remarkable People, has played a significant role in Russian culture from its inception in 1890 until today. The longest running biography series in world literature, it spans three centuries and widely divergent political and cultural epochs: Imperial, Soviet, and Post-Soviet Russia. The authors argue that the treatment of biographical figures in the series is a case study for continuities and changes in Russian national identity over time. Biography in Russia and elsewhere remains a most influential literary genre and the distinctive approach and branding of the series has made it the economic engine of its publisher, Molodaia gvardiia. The centrality of biographies of major literary figures in the series reflects their heightened importance in Russian culture. The contributors examine the ways that biographies of Russia's foremost writers shaped the literary canon while mirroring the political and social realities of both the subjects’ and their biographers' times. Starting with Alexander Pushkin and ending with Joseph Brodsky, the authors analyze the interplay of research and imagination in biographical narrative, the changing perceptions of what constitutes literary greatness, and the subversive possibilities of biography during eras of political censorship.

The legendary Russian biography series, The Lives of Remarkable People, has played a significant role in Russian culture from its inception in 1890 until today. The longest running biography series in world literature, it spans three centuries and widely divergent political and cultural epochs: Imperial, Soviet, and Post-Soviet Russia. The authors argue that the treatment of biographical figures in the series is a case study for continuities and changes in Russian national identity over time. Biography in Russia and elsewhere remains a most influential literary genre and the distinctive approach and branding of the series has made it the economic engine of its publisher, Molodaia gvardiia. The centrality of biographies of major literary figures in the series reflects their heightened importance in Russian culture. The contributors examine the ways that biographies of Russia's foremost writers shaped the literary canon while mirroring the political and social realities of both the subjects’ and their biographers' times. Starting with Alexander Pushkin and ending with Joseph Brodsky, the authors analyze the interplay of research and imagination in biographical narrative, the changing perceptions of what constitutes literary greatness, and the subversive possibilities of biography during eras of political censorship.

Nijinsky's Feeling Mind: The Dancer Writes, The Writer Dances is the first in-depth literary study of Vaslav Nijinsky's life-writing. Through close textual analysis combined with intellectual biography and literary theory, Nicole Svobodny puts the spotlight on Nijinsky as reader. She elucidates Nijinsky's riffs on Tolstoy, Dostoevsky, and Nietzsche, equating these intertextual connections to "marking" a dance, whereby the dancer uses a reduction strategy situated between thinking and doing. By exploring the intersections of bodily movement with verbal language, this book addresses broader questions of how we sense and make sense of our worlds. Drawing on archival research, along with studies in psychology and philosophy, Svobodny emphasizes the modernist contexts from which the dancer-writer emerged at the end of World War I. Nijinsky began his life-writing—a book he titled Feeling—the day after the Paris Peace Conference opened, and the same day he performed his "last dance." Nijinsky's Feeling Mind begins with the dancer on stage and concludes as he invites readers into his private room. Illuminating the structure, plot, medium, and mode of Feeling, this study calls on readers to grapple with a paradox: the more the dancer insists on his writing as a live performance, the more he points to the material object that entombs it.