Includes bibliographical references (pages 199-229) and index.
CONTENTS NOTE
Text of Note
Introduction Speaking with the Devil; Part One; Chapter One "I Am Not an Expert at Lulling to Sleep"; The Struggle between Faith and Doubt in Dostoevsky's Writings; Chapter Two "He Gave His Son"; The Problem of the Crucifixion as Child Sacrifice; Chapter Three Disraeli and the Merchant God; Victims and Villains, Jews and Europe; Chapter Four A Synagogue Mistaken for a Church; Dostoevsky's Demon and the Jews; Part Two; Chapter Five "I Have the Heart of a Lamb"; Roots of the Russian and Jewish Ideas and the Problem of the Crucifixion in Poor Folk; Chapter Six "God Sent Her as a Reward for Our Sufferings"; The Origins of Dostoevsky's Preoccupation with Child Sacrifice in the Dialogue between Time and The Insulted and Injured; Chapter Seven Sources of Dostoevsky's Antisemitism in the Resemblance of Christians and Jews in Notes from the House of the Dead; Chapter Eight "I Don't Want Your Sacrifice"; The Morality of the Son in Crime and Punishment; Chapter Nine From Prince Christ to the Russian Christ; Problems of Resurrection in The Idiot and the Development of Dostoevsky's National Messianism; Chapter Ten "This Is What I Cannot Bear"; The Obliteration of Moral Distinctions through the Crucifixion in Demons; Chapter Eleven "You Can Buy the Whole World"; Zosima's Christian Faith and the Jewish Idea in the Diary of a Writer.
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SUMMARY OR ABSTRACT
Text of Note
Dostoyevsky's antisemitism, manifested in his writings of the 1870s, seems to contradict his humanism, and many critics have tended to dismiss it as a marginal detail of the writer's views. Argues, however, that antisemitism held an important place in Dostoyevsky's ethical system, and was linked to his vexed relationship with Christianity. Notes that he staunchly held three ethical principles: sanctity of children, incompatibility of ethics with utilitarianism and calculation, and the view that every kind of authority was bound by the same moral strictures as individuals. Thus, he could not accept a God who had sacrificed his "son" or a redemption brought about by the suffering of a child (Jesus). Dostoyevsky invented the image of a Jew onto whom he could project everything that was unacceptable to him in religion and Western ethics. He considered the "merchant ethics" of both liberalism and socialism to be a Jewish idea and, in particular, regarded the politics of the "Jew" Disraeli as an embodiment of such ethics: to sacrifice innocent Balkan Slavs in the name of supreme political principles. In the 1870s, Dostoyevsky increasingly contrasted the Russian conception of God and compassion for the weak with the Jewish-Western "merchant God" and the idea of obtaining benefits for one person from the suffering of another, innocent person. He developed a conception of principal opposition between things Russian and things Jewish.
ACQUISITION INFORMATION NOTE
Source for Acquisition/Subscription Address
Northwestern Univ Pr, C/O Chicago Distribution Center 11030 S Langley Ave, Chicago, IL, USA, 60628
PERSONAL NAME USED AS SUBJECT
Dostoyevsky, Fyodor,1821-1881-- Criticism and interpretation.
Dostoyevsky, Fyodor,1821-1881-- Religion.
Jesus Christ-- Crucifixion.
Dostoevskij, Fëdor Michajlovič, 1821-1881
Dostojevskij, Fjodor,1821-1881-- analys och tolkning.