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In Dostoyevsky's Stalker, we discover how the arts may illuminate psychiatry and psychoanalysis, as well as how these disciplines may elucidate works of literature, art, and cinema. Examining a diversity of authors, artists, historical figures, and psychopaths over the course of modern history, this groundbreaking collection of essays proposes a paradigm shift in psychiatry, based on the idea that some symptoms of mental illness may have constructive uses and may be used by the sufferer for mental and spiritual growth instead of going untreated or else being 'analyzed away.'
Unless we recognize the cultural context embedded in the Genesis story of Cain and Abel, the significance of Cain’s rejection and consequent violence is often lost in translation. While many interpreters highlight the theme of sibling rivalry to explain Cain’s murderous violence, Samantha Joo relates Cain’s anger and shame to the social marginalization of Kenites in ancient Israel, for whom Cain functions narratively as an ancestor. To better understand and experience Cain’s emotions in the narrative, Joo provides a method for re-contextualizing an ancient story in modern contexts. Drawing from post-colonial theories of Latin America translators, Joo focuses on analogies which simulate the “moveable event” of a story. She shows that novels like Fyodor Dostoevsky’s Crime and Punishment and Richard Wright’s Native Son, in which protagonists kill to escape their invisibility, capture the “event” of Cain and Abel. Consequently, readers can empathize with the anger and shame resulting from the social marginalization of Cain through the alienation of a poor, ex-university student, Raskolnikov, and the oppression of a young black man, Bigger Thomas.
This collection chronicles the strategic uses of madness in works by black women fiction writers from Africa, the Caribbean, Canada, Europe, and the United States. Moving from an over-reliance on the “madwoman” as a romanticized figure constructed in opposition to the status quo, contributors to this volume examine how black women authors use madness, trauma, mental illness, and psychopathology as a refraction of cultural contradictions, psychosocial fissures, and political tensions of the larger social systems in which their diverse literary works are set through a cultural studies approach. The volume is constructed in three sections: Revisiting the Archive, Reinscribing Its Texts: Slavery and Madness as Historical Contestation, The Contradictions of Witnessing in Conflict Zones: Trauma and Testimony, and Novel Form, Mythic Space: Syncretic Rituals as Healing Balm. The novels under review re-envision the initial trauma of slavery and imperialism, both acknowledging the impact of these events on diasporic populations and expanding the discourse beyond that framework. Through madness and healing as sites of psychic return, these novels become contemporary parables of cultural resistance.
How does coding change the way we think about architecture? This question opens up an important research perspective. In this book, Miro Roman and his AI Alice_ch3n81 develop a playful scenario in which they propose coding as the new literacy of information. They convey knowledge in the form of a project model that links the fields of architecture and information through two interwoven narrative strands in an “infinite flow” of real books. Focusing on the intersection of information technology and architectural formulation, the authors create an evolving intellectual reflection on digital architecture and computer science.
"Since human laughter served, in a sense, as Dostoevsky's model, the author pays some heed to the highly controversial subject of real-life laughter, along with the leading theories that seek to elucidate its causes and implications.".
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.
Erika Haber's analysis of the interplay between literature and culture in the Soviet Union of the 1970s and 1980s breaks new ground not only in our understanding of this relationship, but also in our appreciation of the literary genre popularized at that time by the Colombian writer Gabriel Garc a M rquez--magical realism. The Soviets perceived Garc a M rquez as a Socialist, and they sanctioned his magical realism--when other writing styles were outlawed--as a natural extension of socialist realism. Haber discusses the use of magical realism in Soviet literature, focusing especially on two non-Slavic writers: Fasil Iskander, of Abkhazia, and Chingiz Aitmatov, of Kyrgyzstan. She explores how these writers used literary tools of subversion and successfully employed magical realism in rebellion against the prescription of national conformity in art. In critical readings of Iskander and Aitmatov, Haber demonstrates how these writers juxtaposed their native myth with Soviet myth, thus undermining the primary message of socialist realism by suggesting a plurality of worlds and truths.
This book examines the heritage of Victor Shklovsky in a variety of disciplines. To achieve this end, Slav N. Gratchev and Howard Mancing draw upon colleagues from eight different countries across the world—the United States, Canada, Russia, England, Scotland, the Netherlands, Norway, and China—in order to bring the widest variety of points of view on the subject. Viktor Shklovsky’s Heritage in Literature, Arts, and Philosophy is more than just another collection of essays of literary criticism: the editors invited scholars from different disciplines—literature, cinematography, and philosophy—who have dealt with Shklovsky’s heritage and saw its practical application in their fields. Therefore, all of these essays are written in a variety of humanist academic and scholarly styles, all engaging and dynamic.
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 book traces the originality of Andrey Platonov’s vision of the Revolution in readings of his works. It has been common in Platonov scholarship to measure him within the parameters of a political pro et contra the October Revolution and Soviet society, but the proposal of this book is to look for the way in which the writer continuously asked into the disastrous aspects of the implementation of a new proletarian community for what they could tell us about the promise of the Revolution to open up the experience of the world as common. In readings of selected works by Andrei Platonov I follow the development of his chronicle of revolutionary society, and from within it the outline of the forgotten utopian dream of a common world. I bring Platonov into a dialogue with certain questions that arise from the philosophy of Martin Heidegger and that were later re-addressed in the works of Maurice Blanchot, Georges Bataille and Jean-Luc Nancy, related to the experience of the modern world in terms of communality, groundlessness, memory, interiority. I show that Platonov writes the Revolution as an implementation of common being in society that needs to retrieve the forgotten memory of what being in common means.