Suchergebnisse

The object of study of the article is both the place that the word of confession occupies in the work of Dostoevsky and the place in which the word of confession itself is pronounced by the characters of the writer. As a literary form, confession is an inheritor of the Christian tradition, but subsequently the original intention to repent became unrecognizable among many other motives. The article notes that Dostoevsky's secularization of this religious motif took on a very specific form, associated with his famous romantic dream of seeing the world as a monastic dormitory; of uniting the secular and the sacred in order to give a sacred status to everyday life. The article examines the connection between Dostoevsky's confessional word and one of the places where it is spoken - the inn (as well as other drinking establishments). In order to highlight Dostoevsky's idea regarding the functions and goals of drinking establishments in general, the article focuses on his profile as an urban writer. Following is a discussion of specific cases (from "The Brothers Karamazov" and "Crime and Punishment"), in which the word of confession was spoken in a drinking establishment. The fact that the most philosophically saturated part of the writer's last novel is situated in this specific urban space is emphasized. The connection between the word of confession and the dirty inn is seen as part of Dostoevsky's creative experiments, as a test of the "endurance" of intimate, suffering ideas and faith in a completely random environment. This is the proposed explanation for the constant confrontation of the sacred and the profane, which we find in the work of the writer.

The article is devoted to the philosophical interpretations of Dostoevsky's work in Bulgaria in the first half of the twentieth century. Dostoevsky's initial presence in Bulgaria was investigated as well the response of the Bulgarian intelligentsia to his ideas compared to those of Tolstoy. The beneficial influence on the image of the writer as a thinker, philosopher, exerted by the Russian emigration in Bulgaria since the beginning of the 1920s is noted. Particular emphasis is placed on the work of Petr Bitsill, one of the best experts in the field of Dostoevsky studies. The types of interpretations of Dostoevsky as a philosopher are distinguished as follows: Dostoevsky as a Nietzschean. Dostoevsky and Nietzsche (opposition and identification) – bearing in mind the strong influence of Nietzsche in Bulgaria since the beginning of the twentieth century; Dostoevsky as one of the founders of Russian religious philosophy – considering the penetration of the Silver Age ideas in Bulgaria; Dostoevsky and psychoanalysis; Dostoevsky as a religious philosopher and innovator. The author concludes that the study of the peculiarities of the reception of Dostoevsky's work in Bulgarian culture of the first half of the twentieth century reveals not only the variety of world views but also the specifics of the national spiritual tradition.