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Cлово "FREEDOM"

Часть текста: performances in which the Madonna, the saints, the angels, Christ, and God Himself were brought on the stage. In those days it was done in all simplicity. In Victor Hugo's Notre Dame de Paris an edifying and gratuitous spectacle was provided for the people in the Hotel de Ville of Paris in the reign of Louis XI in honour of the birth of the dauphin. It was called Le bon jugement de la tres sainte et gracieuse Vierge Marie, and she appears herself on the stage and pronounces her bon jugement. Similar plays, chiefly from the Old Testament, were occasionally performed in Moscow too, up to the times of Peter the Great. But besides plays there were all sorts of legends and ballads scattered about the world, in which the saints and angels and all the powers of Heaven took part when required. In our monasteries the monks busied themselves in translating, copying, and even composing such poems -- and even under the Tatars. There is, for instance, one such poem (of course, from the Greek), The...

2. Dostoevsky. The Brothers Karamazov (English. Братья Карамазовы). Part II. Book VI. The Russian Monk. Chapter 3. Conversations and Exhortations of Father Zossima

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Часть текста: and insolent beggars among monks. Educated people point to these: "You are idlers, useless members of society, you live on the labour of others, you are shameless beggars." And yet how many meek and humble monks there are, yearning for solitude and fervent prayer in peace! These are less noticed, or passed over in silence. And how suprised men would be if I were to say that from these meek monks, who yearn for solitary prayer, the salvation of Russia will come perhaps once more! For they are in truth made ready in peace and quiet "for the day and the hour, the month and the year." Meanwhile, in their solitude, they keep the image of Christ fair and undefiled, in the purity of God's truth, from the times of the Fathers of old, the Apostles and the martyrs. And when the time comes they will show it to the tottering creeds of the world. That is a great thought. That star will rise out of the East. That is my view of the monk, and is it false? Is it too proud? Look at the worldly and all who set themselves up above the people of God; has not God's image and His truth been distorted in them? They have science; but in science there is nothing but what is the object of sense. The spiritual world, the higher part of man's being is rejected altogether, dismissed with a sort of triumph, even with hatred. The world has proclaimed the reign of freedom, especially of late, but what do we see in this freedom of theirs? Nothing but slavery and self-destruction! For the world says: "You have desires and so satisfy them, for you have the same rights as the most rich and powerful. Don't be afraid of satisfying them and even multiply your desires." That is the modern doctrine of the world. In that they see freedom. And what follows from this right of multiplication of desires? In the rich, isolation and spiritual suicide; in the poor, envy and murder; for they have been given rights, but have not been shown the means...

3. Dostoevsky. A Raw Youth (English. Подросток). Part II. Chapter III

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Часть текста: as I went out from him. I had seen that morning an extraordinary change in his attitude to me; he had never taken such a tone before, and, as regards Versilov, it was a case of positive mutiny. Stebelkov had no doubt annoyed him very much that morning, but he had begun to be the same before seeing Stebelkov. I repeat once more; the change from his original manner might indeed have been noticed for some days past, but not in the same way, not in the same degree, that was the point. The stupid gossip about that major, Baron Buring, might have some effect on him. . . . I too had been disturbed by it, but. . . the fact is, I had something else in my heart at that time that shone so resplendent that I heedlessly let many things pass unnoticed, made haste to let them pass, to get rid of them, and to go back to that resplendence. . . . It was not yet one o'clock. From Prince Sergay's I drove with my Matvey straight off to--it will hardly be believed to whom--to Stebelkov! The fact is that...

4. Dostoevsky. The Brothers Karamazov (English. Братья Карамазовы). Part I. Book I. The History of a Family. Chapter 5. Elders

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Часть текста: and apparently very serene. I shall be told, perhaps, that red cheeks are not incompatible with fanaticism and mysticism; but I fancy that Alyosha was more of a realist than anyone. Oh! no doubt, in the monastery he fully believed in miracles, but, to my thinking, miracles are never a stumbling-block to the realist. It is not miracles that dispose realists to belief. The genuine realist, if he is an unbeliever, will always find strength and ability to disbelieve in the miraculous, and if he is confronted with a miracle as an irrefutable fact he would rather disbelieve his own senses than admit the fact. Even if he admits it, he admits it as a fact of nature till then unrecognised by him. Faith does not, in the realist, spring from the miracle but the miracle from faith. If the realist once believes, then he is bound by his very realism to admit the miraculous also. The Apostle Thomas said that he would not believe till he saw, but when he did see he said, "My Lord and my God!" Was it the miracle forced him to believe? Most likely not, but he believed solely because he desired to believe and possibly he fully believed in his secret heart even when he said, "I do not believe till I see." I shall be told,...

5. Dostoevsky. Crime and Punishment (English. Преступление и наказание). Epilogue. Chapter Two

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Часть текста: floating in it? In the past as a student he had often not had even that. His clothes were warm and suited to his manner of life. He did not even feel the fetters. Was he ashamed of his shaven head and parti-coloured coat? Before whom? Before Sonia? Sonia was afraid of him, how could he be ashamed before her? And yet he was ashamed even before Sonia, whom he tortured because of it with his contemptuous rough manner. But it was not his shaven head and his fetters he was ashamed of: his pride had been stung to the quick. It was wounded pride that made him ill. Oh, how happy he would have been if he could have blamed himself! He could have borne anything then, even shame and disgrace. But he judged himself severely, and his exasperated conscience found no particularly terrible fault in his past, except a simple blunder which might happen to any one. He was ashamed just because he, Raskolnikov, had so hopelessly, stupidly come to grief through some decree of blind fate, and must humble himself and submit to "the idiocy" of a sentence, if he were anyhow to be at peace. Vague and objectless anxiety in the present, and in the future a continual sacrifice leading to nothing- that was all that lay before him. And what comfort was it to him that at the end of eight years he would only be thirty-two and able to begin a new life! What had he to live for? What had he to look forward to? Why should he strive? To live in order to exist? Why, he had been ready a thousand times before to give up existence for the sake of an idea, for a hope, even for a fancy. Mere existence had always been too little for him; he had always wanted more. Perhaps it was just because of the strength of his desires that he had thought himself a man to whom more was permissible than to others. And if only fate would have sent him repentance- burning repentance that would have torn his heart and robbed him of sleep, that...

6. Dostoevsky. The Possessed (English. Бесы). Part II. Chapter VII. A meeting

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Часть текста: up in conversation.” Madame Virginsky was a midwife by profession—and by that very fact was on the lowest rung of the social ladder, lower even than the priest's wife in spite of her husband's rank as an officer. But she was conspicuously lacking in the humility befitting her position. And after her very stupid and unpardonably open liaison on principle with Captain Lebyadkin, a notorious rogue, even the most indulgent of our ladies turned away from her with marked contempt. But Madame Virginsky accepted all this as though it were what she wanted. It is remarkable that those very ladies applied to Arina Prohorovna (that is, Madame Virginsky) when they were in an interesting condition, rather than to any one of the other three accoucheuses of the town. She was sent for even by country families living in the neighbourhood, so great was the belief in her knowledge, luck, and skill in critical cases. It ended in her practising only among the wealthiest ladies; she was greedy of money. Feeling her power to the full, she ended by not putting herself out for anyone. Possibly on purpose, indeed, in her practice in the best houses she used to scare nervous patients by the most incredible and nihilistic disregard of good manners, or...

7. Dostoevsky. Crime and Punishment (English. Преступление и наказание). Part one. Chapter Five

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Часть текста: or something..." Raskolnikov thought, "but what help can he be to me now? Suppose he gets me lessons, suppose he shares his last farthing with me, if he has any farthings, so that I could get some boots and make myself tidy enough to give lessons... hm... Well and what then? What shall I do with the few coppers I earn? That's not what I want now. It's really absurd for me to go to Razumihin...." The question why he was now going to Razumihin agitated him even more than he was himself aware; he kept uneasily seeking for some sinister significance in this apparently ordinary action. "Could I have expected to set it all straight and to find a way out by means of Razumihin alone?" he asked himself in perplexity. He pondered and rubbed his forehead, and, strange to say, after long musing, suddenly, as if it were spontaneously and by chance, a fantastic thought came into his head. "Hm... to Razumihin's," he said all at once, calmly, as though he had reached a final determination. "I shall go to Razumihin's of course, but... not now. I shall go to him... on the next day after It, when It will be over and everything will begin afresh...." And suddenly he realised what he was thinking. "After It," he shouted, jumping up from the seat, "but is It really going to happen? Is it possible it really will happen?" He left the seat, and went off almost at a run; he meant to turn back, homewards, but the thought of going home suddenly filled him with intense loathing; in that hole, in that awful little cupboard of his, all this had for a month past been growing up in him; and he walked on at random. His nervous shudder had passed into a fever that made him ...

8. Dostoevsky. The Possessed (English. Бесы). Part I. Chapter III. The sins of others

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Часть текста: but even in his circle of friends. He positively would not go out to take his constitutional till well after dusk, when it was quite dark. A week passed and he still did not know whether he were betrothed or not, and could not find out for a fact, however much he tried. He had not yet seen his future bride, and did not know whether she was to be his bride or not; did not, in fact, know whether there was anything serious in it at all. Varvara Petrovna, for some reason, resolutely refused to admit him to her presence. In answer to one of his first letters to her (and he wrote a great number of them) she begged him plainly to spare her all communications with him for a time, because she was very busy, and having a great deal of the utmost importance to communicate to him she was waiting for a more free moment to do so, and that she would let him know in time when he could come to see her. She declared she would send back his letters unopened, as they were “simple self-indulgence.” I read that letter myself—he showed it me. Yet all this harshness and indefiniteness were nothing compared with his chief anxiety. That anxiety tormented him to the utmost and without ceasing. He grew thin and dispirited through it. It was something of which he was more ashamed than of anything else, and of which he would not on any account speak, even to me; on the contrary, he lied on occasion, and shuffled before me like a little boy; and at the same...

9. Dostoevsky. A Raw Youth (English. Подросток). Part III. Chapter III

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Часть текста: was still there, of course, and very intense, but how it could be linked with other longings of a very different sort is a mystery to me. It always has been a mystery, and I have marvelled a thousand times at that faculty in man (and in the Russian, I believe, more especially) of cherishing in his soul his loftiest ideal side by side with the most abject baseness, and all quite sincerely. Whether this is breadth in the Russian which takes him so far or simply baseness--that is the question! But enough of that. However that may be, a time of calm followed. All I knew was that I must get well at all costs and as quickly as possible that I might as soon as possible begin to act, and so I resolved to live hygienically and to obey the doctor (whoever he might be), disturbing projects I put off with great good sense (the fruit of this same breadth) to the day of my escape, that is, to the day of my complete recovery. How all the peaceful impressions and sensations in that time of stillness were consistent with the painfully sweet and agitated throbbings of my heart when I dreamed of violent decisions I do not know, but again I put it all down to "breadth." But there was no trace now of the restlessness I had suffered from of late. I put it all off for the time, and did not tremble at the thought of the future as I had so recently, but looked forward to it, like a wealthy man relying on his power and his resources. I felt more and more proud and defiant of the fate awaiting me, and this was partly due, I imagine, to my actual return to health, and the rapid recovery of my vital forces. Those few days of final and complete recovery I recall even now with great pleasure. Oh, they forgave me everything, that is my outburst, and these were the people whom I had called "unseemly" to their faces! That I love in people; that is what I call intelligence of the heart; anyway, this...

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Часть текста: его анализа и интерпретации) 1. Аверинцев С. С. Точка зрения "адвоката дьявола" // Искусство кино. 1994. №4. 2. Аверинцев С. С. "Великий инквизитор" с точки зрения advocatus diaboli // Аверинцев С. С. София - Логос: Словарь. Киев, 2001. 3. Альми ИЛ. О "составе" "поэмы" в романе Достоевского ("Братья Карамазовы") // Достоевский и современность. Новгород, 1988. С. 9-11. 4. Альми ИЛ. О художественно-идеологическом смысле главы "Черт. Кошмар Ивана Федоровича" // Достоевский и современность. Новгород, 1992. Ч. 2. С. 1-4. 5. Альми ИЛ. Об одной из глав романа "Братья Карамазовы" ("Черт. Кошмар Ивана Федоровича") // Достоевский и мировая культура. М., 1996. № 7. С. 4-17. То же // Альми ИЛ. Статьи о поэзии и прозе. Владимир, 1999. Кн. 2. С. 105-120. 6. Альми ИЛ. Роль стихотворной вставки в системе идеологического романа Достоевского // Альми И. Л. Статьи о поэзии и прозе. Владимир, 1999. Кн. 2. С. 170-188. 7. Альми ИЛ. Поэтика образов праведников в поздних романах Достоевского: (Пафос умиления и характер его воплощения в фигурах странника Макара и старца Зосимы) // Достоевский: Материалы и исследования. СПб., 2000. Т. 15. С. 264-272. То же // Альми И. Л. Статьи о поэзии и прозе. Владимир, 1999. Кн. 2. С. 121-131. 8. Артемьева СВ. Случаи цитирования Ф. М. Достоевским Откровения...

Поиск по творчеству и критикеCлово "FREEDOM"

Поиск по творчеству и критике
Cлово "FREEDOM"