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1

Egeberg, Erik. "Ф. М. Достоевский – 200 лет со дня рождения". Poljarnyj vestnik 24 (3 грудня 2021): 76–81. http://dx.doi.org/10.7557/6.6344.

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This article explores two Norwegian publications related to Dostoevskij, both of which were published in 1922. In his doctoral dissertation, Martin Gran, who was the first scholar in Norway to defend a dissertation in the field of Slavic studies, discussed the works of the young Dostoevskij. The second publication under scrutiny is Erik Krag’s novel Ottar Wreike, which shows influence from Dostoevskij’s Raskol’nikov.
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2

Swiderski, Bronisław. "Gombrowicz's Dostoevskij." Scando-Slavica 37, no. 1 (1991): 48–57. http://dx.doi.org/10.1080/00806769108600990.

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3

Telloni, Agnese Ilaria, and Carlo Toffalori. "Dostoevskij matematico." Lettera Matematica Pristem 93, no. 1 (2015): 56–64. http://dx.doi.org/10.1007/bf03356687.

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4

Kornmesser, Sebastian. "AMNESTIE BEI DOSTOEVSKIJ." Folia linguistica et litteraria XII, no. 38 (2021): 185–204. http://dx.doi.org/10.31902/fll.38.2021.10.

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The term amnesty means the waiving of punishment (to a group of people) without, however, erasing the guilt. Amnesties are usually granted in connection with political events such as national or international peace amnesties in times of political change or wars. However, there are also waivers of criminal prosecutions, popularly known as "mercy before justice". Amnesties can therefore be seen, on the one hand, as a humane act of mercy, but on the other hand they can also cause problems in the population's sense of justice, since punishments are treated differently, and the principle of equalit
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5

Hansen-Löve, Aage A. "Medienkonkurrenz Bei Dostoevskij:." Poetica 48, no. 1-2 (2016): 111–43. http://dx.doi.org/10.30965/25890530-04801006.

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6

Basom, Ann Marie. "‘Trichiny’: Dostoevskij and Vološin." Russian Literature 41, no. 1 (1997): 1–17. http://dx.doi.org/10.1016/s0304-3479(97)84906-x.

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7

Telloni, Agnese Ilaria, and Carlo Toffalori. "Dostoevskij matematico □ parte II □." Lettera Matematica Pristem 94, no. 1 (2015): 51–57. http://dx.doi.org/10.1007/bf03356696.

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8

STAMILE, NATALINA. "Notes on Dostoevskij's thought." Revista Jurídica de Investigación e Innovación Educativa (REJIE Nueva Época), no. 10 (July 1, 2014): 9–36. http://dx.doi.org/10.24310/rejie.2014.v0i10.7716.

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In this few pages we will try to explain, although somewhat briefly, the thoughts of Fëdor Dostoevskij. The Russian writer is certainly acclaimed as one of the greatest thinkers and literary men of his time, and of all time for that matter. Always considered a [cruel intelligence], the attractiveness of his writing stems from the perverse voluptuousness of his torment. He is a cruel intelligent because only a mind free from any frivolous sentimentalism can conceive and implement the figure of the "double", the "imposter", providing "the poor people" with a selfconsciousness so tormented as to
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9

Kozakova, Slata. "DIE WEIBLICHE LEICHE BEI DOSTOEVSKIJ." Folia linguistica et litteraria XII, no. 38 (2021): 205–17. http://dx.doi.org/10.31902/fll.38.2021.11.

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THE FEMALE CORPSE IN DOSTOEVSKY The concept of the “beautiful female corpse” of E. Bronfen is used to analyse the narrative functions of the dead woman in Dostoevsky’s “Idiot” (“The Idiot”, 1868) and “Krotkaja“ (“A Gentle Creature“, 1876).
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10

Rothe, Hans. "Herzen et Dostoevskij : un essai." Revue des études slaves 78, no. 2 (2007): 279–97. http://dx.doi.org/10.3406/slave.2007.7084.

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11

Nivat, Georges. "La poétique du fragment chez Dostoevskij." Revue des études slaves 70, no. 3 (1998): 597–605. http://dx.doi.org/10.3406/slave.1998.6532.

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12

Gribinski, Elsa. "Dostoevskij ou l'Art de la variation." Revue des études slaves 71, no. 2 (1999): 319–32. http://dx.doi.org/10.3406/slave.1999.6598.

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13

Hansen-Löve, Aage A. "MEDIENKONKURRENZ BEI DOSTOEVSKIJ: Ikonen — Gemälde — Photographien." POETICA 48, no. 1-2 (2016): 111–43. http://dx.doi.org/10.1163/25890530-048-01-90000006.

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14

Thieulin, Jean. "Dostoevskij : un plaidoyer pour la culture." Revue des études slaves 58, no. 2 (1986): 197–203. http://dx.doi.org/10.3406/slave.1986.7237.

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15

Kopcha, Nataliya A. "“Siberian Possibilities”: German Reception of Dostoevsky." Studia Litterarum 3, no. 3 (2018): 82–93. http://dx.doi.org/10.22455/2500-4247-2018-3-3-82-93.

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16

Ponzio, Augusto. "Dialogo e polifonia in Dostoevskij e Bachtin." Letrônica 14, sup. (2021): e42481. http://dx.doi.org/10.15448/1984-4301.2021.s.42481.

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Ritornare alla prima edizione del Dostoevskij di Bachtin è particolarmente importante per una riconsiderazione dell’opera bachtiniana. In essa si delineano due concetti centrali: quello di “dialogo” e quello di “polifonia”. La loro centralità è tale che il loro fraintendimento comporta il fraintendimento dell’intero pensiero bachtiniano. E purtroppo si deve constatare che essi sono stati spesso fraintesi e, cosa peggiore, anche da coloro che hanno avuto il merito di aver contribuito alla diffusione delle idee di Bachtin.
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17

Feuillebois, Victoire. "Tolstoj et/ou Dostoevskij : généalogie d’une comparaison." Revue des études slaves 93, no. 2-3 (2022): 353–68. http://dx.doi.org/10.4000/res.5480.

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18

O'Connor, Katherine Tiernan. "Rereading Lolita, Reconsidering Nabokov's Relationship with Dostoevskij." Slavic and East European Journal 33, no. 1 (1989): 64. http://dx.doi.org/10.2307/308384.

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19

Makolkin, Anna. "Tyranny of Nationality: Puškin, Dostoevskij, and Berdjaev." Russian Literature 46, no. 3 (1999): 299–312. http://dx.doi.org/10.1016/s0304-3479(99)00060-5.

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20

Astuto, G. "Dostoevskij: La Russia e l’Europa. Alcune riflessioni sulle opere letterarie." Язык и текст 7, no. 1 (2020): 6–30. http://dx.doi.org/10.17759/langt.2020070101.

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Сerco di capire le modalità di espressione delle concezioni di Dostoevskij che, per il tramite della «vivente fantasia», traducono i rapporti reali in sistemi di segni artistici, con le inevitabili strutture problematiche interne e le significative contraddizioni. Per gli slavofili, la polarità Russia-Europa si concretizza in due modelli di vita diversi. Dostoevskij, al contrario, riprende le tensioni presenti nel rapporto tra Russia ed Europa, per esempio quello tra popolo e intelligencija, «verità di Cristo» e arbitrio individualistico, e le analizza con un impianto concettuale nuovo e origi
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21

Whitcomb, Curt, F. M. Dostoevskij, and Edmund Heier. "Literary Portraits in the Novels of F.M. Dostoevskij." Slavic and East European Journal 36, no. 4 (1992): 501. http://dx.doi.org/10.2307/309008.

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22

Strazzeri, Marcello. "Figurazioni letterarie del processo penale: Dostoevskij, Musil, Camus." SOCIOLOGIA DEL DIRITTO, no. 2 (December 2009): 5–25. http://dx.doi.org/10.3280/sd2009-002001.

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- This research sets out to verify the plausibility of certain writings in literature, in particular Dostoevsky's Crime and Punishment, Musil's The Man without Qualities and The Stranger by Camus, as critiques of how the law relates to crime and punishment. Using Elias' figurational theory, cross-fertilised with the writings of Foucault, the author considers literature because it is capable of visualising and declaring the relationship's complexity, the construction and practical declension of legal paradigms and the problematic juncture between law in force and living law. As a result, he ill
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23

Pope, Richard, and Nikita Lary. "G.M. Fridlender and the Academy Edition of Dostoevskij." Slavic and East European Journal 37, no. 1 (1993): 23. http://dx.doi.org/10.2307/308618.

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24

Stupazzoni, Marco. "Marco Nuti, Balzac, Dostoevskij e l’“alea” del gioco." Studi Francesi, no. 153 (LI | III) (December 1, 2007): 679. http://dx.doi.org/10.4000/studifrancesi.9597.

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25

Posacki, Aleksander. "„Il tragico d'iniziazione" in F, Dostoevskij secondo V. Ivanov." Forum Philosophicum 3 (1998): 132–35. http://dx.doi.org/10.5840/forphil1998312.

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26

Pursglove, Michael, and Edmund Heier. "Literary Portraits in the Novels of F. M. Dostoevskij." Modern Language Review 87, no. 3 (1992): 814. http://dx.doi.org/10.2307/3733054.

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27

Allain, Louis. "Les Démons de Dostoevskij ou les Voies de l'apocatastase." Revue des études slaves 60, no. 4 (1988): 813–27. http://dx.doi.org/10.3406/slave.1988.5799.

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28

Klimova, Svetlana. "Conceptualizing religious discourse in the work of Fëdor Dostoevskij." Studies in East European Thought 59, no. 1-2 (2007): 55–64. http://dx.doi.org/10.1007/s11212-007-9017-8.

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29

Terras, Victor, S. K. Somerwil-Ayrton, and Dostoevskij. "Poverty and Power in the Early Works of Dostoevskij." Slavic and East European Journal 34, no. 2 (1990): 256. http://dx.doi.org/10.2307/309154.

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30

Schult, Maike. "F. M. Dostoevskij: ein Klassiker in Zeiten des Krieges." Praktische Theologie 57, no. 4 (2022): 250–52. http://dx.doi.org/10.14315/prth-2022-570414.

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31

Rosenshield, Gary. "The Imprisonment of the Law: Dostoevskij and the Kroneberg Case." Slavic and East European Journal 36, no. 4 (1992): 415. http://dx.doi.org/10.2307/308999.

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32

Cabassi, Andrea. "Il Dostoevskij di Bachtin, il Bachtin di Seikkula nell'Open Dialogue." RICERCA PSICOANALITICA, no. 3 (December 2017): 89–94. http://dx.doi.org/10.3280/rpr2017-003008.

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33

Shalina, Marina A. "On the Question of “Living Life” in Dostoevsky’s Novel The Adolescent." Dostoevsky and World Culture. Philological journal, no. 4 (2021): 42–57. http://dx.doi.org/10.22455/2619-0311-2021-4-42-57.

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The article examines the specifics of Dostoevsky’s comprehension of the phenomenon of “living life” and its correlation with the female images in the novel The Adolescent. The author assumes that the decision to name Katerina Nikolaevna Akhmakova “living life” belongs exclusively to the fantasy of Arkady, who is in love with her, carried away and blinded by the her brilliant beauty, and it does not coincide with the author’s position. Sometimes in Dostoevsky studies it is stated the vagueness of Dostoevsky’s ideas about “living life”, however, as it is proved by the numerous contexts of the us
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34

Gravina, Renata. "Konstantin Baršt, Disegni e Calligrafia di Fëdor Dostoevskij. Dall’immagine alla parola." Revue des études slaves 88, no. 3 (2017): 610–12. http://dx.doi.org/10.4000/res.1302.

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35

Goes, Gudrun. "AT 200 YEARS OLD, DOSTOEVSKIJ HAS ARRIVED IN THE 21st CENTURY." Folia linguistica et litteraria XII, no. 38 (2021): 7–10. http://dx.doi.org/10.31902/fll.38.2021.0.

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Let's look into our time. Dostoevsky’s works, which have to be rediscovered by every generation, appear not only in a new way through colorful front pages (this is now part of the visual presentation), but also through new translations. For the past 30 years, Swetlana Geier has been responsible for the translation of the Russian poet's novels and stories into German. Now, in small individual publications, the names of new translators appear in all European languages.
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36

Tammi, Pekka. "Invitation to a decoding. Dostoevskij as subtext in Nabokov'sPriglašenie na kazn‘." Scando-Slavica 32, no. 1 (1986): 51–72. http://dx.doi.org/10.1080/00806768608600896.

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37

LeBlanc, Ronald D. "Dostoevsky Studies/Dostoevskii: stat'i i materialy." Slavic and East European Journal 40, no. 3 (1996): 557. http://dx.doi.org/10.2307/310151.

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38

Stuchebrukhov, Olga. "“Ridiculous” dream versus social contract: Dostoevskij, Rousseau, and the problem of ideal society." Studies in East European Thought 59, no. 1-2 (2007): 101–17. http://dx.doi.org/10.1007/s11212-007-9025-8.

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39

Broda, Marian. "Dostoevskij in the eyes of Leont’ev. The foundations and consequences of different identities." Studies in East European Thought 62, no. 1 (2010): 29–40. http://dx.doi.org/10.1007/s11212-010-9095-x.

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40

Silvestri, Chiara. "Liminalità e confini dell’io ne Le stelle fredde: l’intermedio difficile di Guido Piovene." Quaderni d'italianistica 41, no. 2 (2021): 93–113. http://dx.doi.org/10.33137/q.i..v41i2.36773.

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Dopo la fine di una relazione e le dimissioni dal lavoro “io” de Le stelle fredde sceglie di ritornare nella villa d’infanzia, dove le sue visioni e peregrinazioni straniate s’intrecceranno alla presenza inquisitiva di un poliziotto-filosofo e al racconto dell’aldilà di un Dostoevskij resuscitato. Il sostrato psicoanalitico del romanzo non porta tanto a una decostruzione formale quanto a una rielaborazione della soggettività secondo la teoria della percezione di Merleau-Ponty e altre suggestioni della cultura novecentesca. Rinnegati idealismo e intellettualismo “io” trova infine sollievo nella
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41

SPENCER, ANDREW. "Gender as an inflectional category." Journal of Linguistics 38, no. 2 (2002): 279–312. http://dx.doi.org/10.1017/s0022226702001421.

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Russian adjectives, especially participles, can be used as nouns denoting people, e.g. bol′noj/bol′naja ‘(male/female) patient’ from bol′noj ‘sick’, učaščijsja/učaščajasja ‘(boy/girl) pupil’, participle from the verb učit′sja ‘to learn, study’. These are unusual in that they formally reflect the sex of their referent by means of inflectional morphology. Moreover, many surnames inflect like adjectives and they, too, inflect for gender: Mr. Puškin, Čexov, Tolstoj, Dostoevskij but Ms. Puškina, Čexova, Tolstaja, Dostoevskaja. Lexemes such as ‘patient, pupil’ are genuine nouns and not just adjectiv
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42

Ghini, Giuseppe. "Il pentimento in Tolstoj e Dostoevskij. Dal cerchio magico dell’Io al bisogno di perdono." Linguae & - Rivista di lingue e culture moderne, no. 2 (December 2013): 67–90. http://dx.doi.org/10.7358/ling-2013-002-ghin.

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Given the religious metaphysics of Russian Realism (Steiner 1995: 49), repentance is one of the pivotal moments necessary for the characters of Tolstoy’s and Dostoevsky’s works: it is through repentance that such characters radically change their lives, become aware of evil committed, and renounce evil forever; in other words, they die and are reborn. The two great novelists have, however, two very different attitudes towards repentance: Tolstoy examines all its aspects in the psychological consciousness of his characters, while Dostoyevsky shows their necessary openness to the transcendent wo
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43

Varga, Orsolya. "Boekbespreking: Boulogne, Pieter, Het temmen van de Scyth. De vroege Nederlandse receptie van F.M. Dostoevskij." Internationale Neerlandistiek 51, no. 3 (2013): 277–80. http://dx.doi.org/10.5117/ivn2013.3.varg.

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44

Terras, Victor, Attila Fáj, and Attila Faj. "I Karamazov tra Poe e Vico: Genere poliziesco e concezione ciclica della storia nell'ultimo Dostoevskij." Slavic and East European Journal 29, no. 4 (1985): 475. http://dx.doi.org/10.2307/307470.

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45

Voisine-Jechová, Hana. "Le motif du péché commis et non commis : les écrivains tchèques devant Dostoevskij et Kafka." Revue des études slaves 65, no. 1 (1993): 149–58. http://dx.doi.org/10.3406/slave.1993.6109.

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46

Blank, Ksana. "The Rabbit and The Duck: Antinomic unity in Dostoevskij, the Russian religious tradition, and Mikhail Bakhtin." Studies in East European Thought 59, no. 1-2 (2007): 21–37. http://dx.doi.org/10.1007/s11212-007-9019-6.

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47

Andreichuk, Kseniia R. "Socialism and/or Christianity: F.M. Dostoevsky’s Influence on S. Lagerlöf's Novel Antichrist’s Miracles." RUDN Journal of Studies in Literature and Journalism 26, no. 3 (2021): 490–500. http://dx.doi.org/10.22363/2312-9220-2021-26-3-490-500.

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In the 1880s. F.M. Dostoevsky was perceived in Sweden as a revolutionary writer, therefore there was great attention to his political views, which influenced among others S. Lagerlf, who read Dostoevsky in Swedish, Danish and, possibly, in French. In the novel Antichrists Miracles (1897) S. Lagerlf talks about Italy, a Catholic country where the church has much more power than in Protestant lands. In this regard, Lagerlf actualizes F.M. Dostoevskys reflections on the connection between the state and the church, presented in Brothers Karamazov and other novels. The key question that interests b
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48

Cirac, Stephanie. "Al'fred Bem sur Dostoevskij : de la biographie au dictionnaire : l'influence de la psychanalyse dans les études littéraires." Slavica litteraria, no. 1 (2022): 71–84. http://dx.doi.org/10.5817/sl2022-1-7.

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49

Gentili, Carlo. "Nihilismo, nihilistas. Sobre una posible fuente de Nietzsche." Estudios Nietzsche, no. 19 (February 2, 2021): 63–86. http://dx.doi.org/10.24310/estudiosnieten.vi19.11718.

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El artículo trata de las fuentes del concepto de «nihilismo» en Nietzsche. Es bien conocido que el término «nihilismo» adquiere un significado filosófico gracias a Nietzsche. Martin Heidegger y en menor medida Karl Löwith han contribuido luego a la transformación filosófica final del término. Sin embargo es igualmente bien conocido que Nietzsche no es el creador del término/concepto. La literatura secundaria sobre el tema nos informa que Nietzsche probablemente tomó prestado el término/concepto de la mediación literaria proporcionada por Turgeniev y Dostoevskij. El artículo tiene como objetivo
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50

Blumenkrantz, Mikhail. "From nimrod to the grand inquisitor: The problem of the demonisation of freedom in the work of Dostoevskij." Studies in East European Thought 48, no. 2-4 (1996): 231–54. http://dx.doi.org/10.1007/bf02585166.

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