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Journal articles on the topic 'Tolstoj'

Author: Grafiati

Published: 4 June 2021

Last updated: 9 March 2023

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1

Fajfrić, Željko. "Tolstoj o advokatima." Glasnik Advokatske komore Vojvodine 77, no. 10 (2005): 321–27. http://dx.doi.org/10.5937/gakv0506321f.

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Unutar velike epohe ruskog realizma Lavu Nikolajeviču Tolstoju pripada izuzetno značajno mesto. To je vreme koje će biti obeleženo pojavom nihilizma, negacijom prošlosti, istorije, tradicije i željom (sasvim bezumnom) da se čovek postavi u pustinju, jednostavno da bude „tabula rasa". Tolstoj nije nikada pripadao ovoj struji iz jednostavnog razloga što je bio genije, ali to ne znači da nije ostavio izvesne tragove moralizatorskog anarhizma i nekoga oblika nihilizma koji se u kritikama često nazivao "zdravorazumskim". O Tolstoju je mnogo pisano. Međutim, malo je toga tačno kada se radi o njemu samome. Stoga nemojte verovati nijednom njegovom biografskom portretu, jer nijedan nije tačan. Tolstoj je suviše jedinstven u preobilnoj punoći svoje iskričave prirode. Deset godina nakon Tolstojeve smrti njegova će žena kazati: "Živela sam sa svojim mužem četrdeset osam godina, i nisam saznala kakav je on čovek". Leontjev će ga upoređivati sa hindu božanstvom: "Dve glave, četiri lica, šest ruku i sve - ogromno, i napravljeno od najdragocenijeg materijala". O takvom čoveku nije moguće pisati biografiju…

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2

Silbajoris, Rimvydas, and William W. Rowe. "Leo Tolstoj." Slavic and East European Journal 31, no. 1 (1987): 111. http://dx.doi.org/10.2307/307026.

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3

Brandes, Georg. "Tolstoj som kritiker." Nordisk Østforum 24, no. 03 (October 5, 2010): 293–308. http://dx.doi.org/10.18261/issn1891-1773-2010-03-05.

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4

Layton, Susan. "Public Tolstoj, Private Tolstoj [Biographical Preoccupations in England, 1910-1930]." Revue des études slaves 81, no. 1 (2010): 99–111. http://dx.doi.org/10.3406/slave.2010.7953.

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5

BEL, J. "Maeterlinck, Tolstoj en Ibsen." Spiegel der Letteren 31, no. 4 (December 1, 1989): 279–99. http://dx.doi.org/10.2143/sdl.31.4.2014234.

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6

Rohls, Jan. "Tolstoj und das Christentum." Zeitschrift für Theologie und Kirche 108, no. 2 (2011): 165. http://dx.doi.org/10.1628/004435411795870291.

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7

Ghidini, Maria Candida. "I Diari di Tolstoj." SOCIETÀ DEGLI INDIVIDUI (LA), no. 64 (June 2019): 85–87. http://dx.doi.org/10.3280/las2019-064007.

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8

Rudokvas, Anton D. "Russian Pandectistics meet Tolstoj." Rechtsgeschichte - Legal History 2005, no. 06 (2005): 195–97. http://dx.doi.org/10.12946/rg06/195-197.

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9

Durey, Jill F. "Tolstoj Speaks for Bachtin." Russian Literature 32, no. 4 (November 1992): 357–92. http://dx.doi.org/10.1016/0304-3479(92)90036-e.

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10

NIKITINA, N. "Lev Tolstoj in Search of the Lost Paradise (L. N. Tolstoj and Norway)." Scando-Slavica 46, no. 1 (January 2000): 45–50. http://dx.doi.org/10.1034/j.1600-082x.2000.d01-4.x.

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11

Mencej, Mirjam. "Nikita Iljič Tolstoj: Očerki slavjanskogo jazyčestva." Studia mythologica Slavica 7 (May 5, 2015): 188. http://dx.doi.org/10.3986/sms.v7i0.1774.

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12

Tilby, Michael. "Tolstoj, Sterne, and the Spurious Koran." Slavic and East European Journal 29, no. 3 (1985): 325. http://dx.doi.org/10.2307/307219.

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13

Frazier, Melissa. "De-familiarizing the Tolstoj of Formalism." Russian Literature 44, no. 2 (August 1998): 143–58. http://dx.doi.org/10.1016/s0304-3479(98)80018-5.

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14

Pospíšil, Ivo. "Staronové pohledy : Lev Tolstoj dnešníma očima." Новая русистика, no. 1 (2019): 78–84. http://dx.doi.org/10.5817/nr2019-1-8.

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15

Bohr, Jörn. "Der Bildungswert der Kunst: Cassirer und Tolstoj." Zeitschrift für Kulturphilosophie 2009, no. 2 (2009): 197–208. http://dx.doi.org/10.28937/1000106525.

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In editing the hitherto unpublished works of Ernst Cassirer often new questions emerge. One of these questions is the following: Why does Cassirer mention Tolstoy in arguing about art as a symbolic form? By discussing the theoretical background of this question and the educational value of art a deeper insight on the relation of art and freedom will be the consequence.

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16

Semczuk, Antoni. "Échos polonais à la mort de Tolstoj." Revue des études slaves 81, no. 1 (2010): 47–52. http://dx.doi.org/10.3406/slave.2010.7949.

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17

Feuillebois, Victoire. "Tolstoj et/ou Dostoevskij : généalogie d’une comparaison." Revue des études slaves 93, no. 2-3 (September 26, 2022): 353–68. http://dx.doi.org/10.4000/res.5480.

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18

Layton, Susan. "Imagining the Caucasian Hero: Tolstoj vs. Mordovcev." Slavic and East European Journal 30, no. 1 (1986): 1. http://dx.doi.org/10.2307/307274.

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19

Pousson, Guilhem. "Tolstoj, Nexljudov et l’impôt unique de Henry George." Revue des études slaves 92, no. 2 (September 15, 2021): 295–306. http://dx.doi.org/10.4000/res.4480.

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20

Golstein, Vladimir. "Tolstoj and Milton: How to open an epic." Scando-Slavica 40, no. 1 (January 1994): 23–36. http://dx.doi.org/10.1080/00806769408601036.

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21

Bianchi, Bruna. "Pane e pace. Jane Addams lettrice di Tolstoj." SOCIETÀ DEGLI INDIVIDUI (LA), no. 74 (November 2022): 46–61. http://dx.doi.org/10.3280/las2022-074004.

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22

Egeberg, Erik, and Henning Howlid Wærp. "To anmeldere." Nordlit 4, no. 1 (February 1, 2000): 157. http://dx.doi.org/10.7557/13.2122.

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Anmeldt av Erik Egeberg:Marianne Egeland: Hvem bestemmer over livet? Biografien som historisk og litterær genre.Geir Kjestaa: Lev Tolstoj: Den russiske jords store dikter.Anmeldt av Henning Howlid Wærp:Hanne Ørstadvik: Like sant som jeg er virkeligKyrre Andreassen: BarringerFrode Grytten: BikubesongErlend Loe: LOla Bauer: ForløperenElin Brodin: Unaturlig

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23

Mikhailov, Nikolaj. "Svetlana M. Tolstoj in Ljubinko Radenković (ur.): Slovenska mitologija." Studia mythologica Slavica 7 (May 5, 2015): 185. http://dx.doi.org/10.3986/sms.v7i0.1773.

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24

Scanlan, James P. "Tolstoj as analytic thinker: his philosophical defense of nonviolence." Studies in East European Thought 63, no. 1 (November 23, 2010): 7–14. http://dx.doi.org/10.1007/s11212-010-9133-8.

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25

Plotnikova, Anna. "Nikita Il'ic Tolstoj: K 90-letiju so dnja rozdenija." Bulletin de l'Institut etnographique 63, no. 2 (2015): 467–79. http://dx.doi.org/10.2298/gei1502467p.

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26

Ryan-Hayes, Karen. "Iskander and Tolstoj: The Parodical Implications of the Beast Narrator." Slavic and East European Journal 32, no. 2 (1988): 225. http://dx.doi.org/10.2307/308889.

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27

Niqueux, Michel. "La mort de Tolstoj « l’hérétique » dans la presse ecclésiastique russe." Revue des études slaves 81, no. 1 (2010): 23–32. http://dx.doi.org/10.3406/slave.2010.7947.

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28

Speelman, Raniero. "PIOGGIA E ILLUSIONE. UNA CONSIDERAZIONE SU UN LETTORE DI TOLSTOJ." MOLESTO: Edebiyat Araştırmaları Dergisi Cilt 1, Sayı 1 (March 31, 2018): 9–12. http://dx.doi.org/10.33406/molesto.406800.

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29

Tolstoj, Lev. "Pensieri ultimi, parole penultime. Dai Diari di Tolstoj 1908-1910." SOCIETÀ DEGLI INDIVIDUI (LA), no. 64 (June 2019): 88–104. http://dx.doi.org/10.3280/las2019-064008.

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30

Engberg-Pedersen, Anders. "Critique of Cartographic Reason: Tolstoj on the Media of War." Russian Literature 77, no. 3 (April 2015): 307–36. http://dx.doi.org/10.1016/j.ruslit.2015.04.002.

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31

Papazian, Elizabeth A. "Presto and Manifesto: The Kreutzer Sonatas of Tolstoj and Beethoven." Russian Literature 40, no. 4 (November 1996): 491–516. http://dx.doi.org/10.1016/s0304-3479(97)81717-6.

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32

Donskov, Andrew. "Tolstoj, Tolstoyans and the Doukhobors. From Imperial Russian Archival Files." Russian Literature 43, no. 4 (May 1998): 431–44. http://dx.doi.org/10.1016/s0304-3479(98)80009-4.

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33

Mikhailov, Nikolai. "N.I. Tolstoj (ur.): Slavjanskie drevnosti, 2, D-K (Kroški), Etnolingvističeskij slovar‘." Studia mythologica Slavica 6 (May 5, 2015): 300. http://dx.doi.org/10.3986/sms.v6i0.1793.

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34

Pospíšil, Ivo. "Double réfraction [La mort de Tolstoj en Bohême et en Moravie]." Revue des études slaves 81, no. 1 (2010): 53–70. http://dx.doi.org/10.3406/slave.2010.7950.

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35

Møller, Peter Ulf. "A New King Lear [Danish Responses to the Demise of Tolstoj]." Revue des études slaves 81, no. 1 (2010): 85–98. http://dx.doi.org/10.3406/slave.2010.7952.

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36

Teixeira, Luciana Fernandes. "O cultivo da liberdade na Pedagogia de Tosltói." Revista Educação e Emancipação 10, no. 1 (June 13, 2017): 58. http://dx.doi.org/10.18764/2358-4319.v10n1p58-75.

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O escritor e educador russo Lev Nikolayevich Tolstoi (1828-1910), ao elaborar concepções e práticas para a instrução popular de seu tempo e criar uma escola rural em Iasnaia Poliana, local de propriedade de sua família, onde também residia, na Rússia, deixou impressionante legado ao campo da educação escolar de todos os tempos. A exposição desse rico ideário educacional e subsequente trabalho pedagógico constitui o principal alvo do presente artigo. Dessa maneira, em contraponto aos tradicionais métodos escolares opressores e especialmente relacionado ao pensamento libertário anarquista, as refl exões e experiências pedagógicas de Tolstói expõem uma concepção educativa de ampla feição humana, ética e cultural, desvelada numa busca e realização educacional contra os constrangimentos da inteligência e da criatividade, especialmente direcionada ao desenvolvimento infantil e juvenil. Uma concepção educativa reconhecida, sobretudo, a partir dos textos pedagógicos de autoria do próprio Tosltói, bem como através de seus métodos e processos educacionais aliados à ideia de proporcionar uma formação escolar compatível com as melhores potencialidades humanas.Palavras-chave: Educação libertária. Tolstói. Escola Iasnaia Poliana.The cultivation of freedom in Tolstoy PedagogyABSTRACTThe Russian writer and educator Lev Nikolayevich Tolstoy (1828-1910), to develop concepts and practices for the popular education of his time and to create a rural school in Iasnaia Poliana, property location of his family, where he also lived, in Russia, left impressive legacy to the fi eld of education of all time. Exposure of this rich educational and pedagogical work subsequent ideology is the primary focus of this article. Thus, in contrast to traditional school methods oppressors and especially related to the anarchist libertarian thinking, refl ections and pedagogical experiences of Tolstoy expose an educational conception of broad human form, ethical and cultural, unveiled a search and educational achievement against intelligence constraints and creativity, especially targeted at children and youth development. An educational design especially recognized from the pedagogical texts authored by Tosltoy himself as well as through his educational methods and processes together with the idea of providing an education consistent with the best human potential.Keywords: Libertarian education. Tolstoy. School Iasnaia Poliana.En el cultivo de la libertad Tosltói PedagogíaRESUMENEl escritor ruso Lev Nikolayevich y educador Tolstoi (1828-1910), para desarrollar conceptos y prácticas para la educación popular de su tiempo y crear una escuela rural en Iasnaia Poliana, ubicación de la propiedad de su familia, donde también residía en Rusia, a la izquierda impresionante legado en el campo de la educación de todos los tiempos. La exposición de este rico trabajo posterior ideología educativa y pedagógica es el objetivo principal de este artículo. Por lo tanto, en contraste con los métodos tradicionales de la escuela opresores y especialmente en relación con el pensamiento libertario anarquista, refl exiones y experiencias pedagógicas de Tolstoi exponen a uma concepción educativa de amplio forma humana, ética y cultural, dio a conocer una búsqueda y el logro educativo en contra de las restricciones de inteligencia y la creatividad, especialmente dirigido a los niños y el desarrollo juvenil. Un diseño educativo especialmente reconocido a partir de los textos pedagógicos escritos por sí Tosltói, así como a través de sus métodos y procesos educativos, junto con la idea de proporcionar una educación coherente con el mejor potencial humano.Palabras clave: Educación libertaria. Tolstoi. Escuela Iasnaia Poliana.

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37

Rogers, Philip. "Lessons for Fine Ladies: Tolstoj and George Eliot's Felix Holt, the Radical." Slavic and East European Journal 29, no. 4 (1985): 379. http://dx.doi.org/10.2307/307460.

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38

Painter, Kirsten Blythe. "The “Prose Tradition” in Poetry: The Self in Achmatova, Eliot, and Tolstoj." Russian Literature 66, no. 1 (July 2009): 51–64. http://dx.doi.org/10.1016/j.ruslit.2009.09.003.

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39

Agushi, Irina. "The Cossacks — Stylistic Means in Relation to Some Fundamental Beliefs of Tolstoj." Russian Literature 26, no. 3 (October 1989): 327–53. http://dx.doi.org/10.1016/s0304-3479(89)80013-4.

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40

Sheynzon, Elizabeth M., and Edmund Heier. "Comparative Literary Studies: Lermontov, Turgenev, Goncharov, Tolstoj, Blok-Lavater, Lessing, Schiller, Grillparzer." Slavic and East European Journal 47, no. 3 (2003): 481. http://dx.doi.org/10.2307/3219984.

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41

Redaktionen, Revy. "Brug dog kataloget!" Revy 44, no. 1 (March 31, 2021): 20–21. http://dx.doi.org/10.22439/revy.v44i1.6198.

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I Aarhus Amtstidende lørdag den 23. januar 1900 kunne man blandt andet læse om drøftelser om bygning af ”en videnskabelig højskole i Aarhus”, telegrammer fra Boerkrigen i Sydafrika og et friskt interview med den russiske forfatter, grev Leo Tolstoj. Men dagens avis indeholder også et fint læserbrev fra en trofast bruger af det daværende Landbohøjskolens Bibliotek, som i 1898 havde svimlende 2.633 udlån! Og så får vi slået fast, hvordan man bedrev litteratursøgning før internettet: Man brugte da kataloget! Aarhus Amtstidende udkom for sidste gang i 1965.

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42

Rak, Maciej. "„Czwarta piramida” Jana Karłowicza. Kartoteka pierwszego w dziejach polskiej nauki słownika etnolingwistycznego." LingVaria 13, no. 26 (November 16, 2018): 183–200. http://dx.doi.org/10.12797/lv.13.2018.26.13.

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Jan Karłowicz’s “Fourth Pyramid ”. Card Index of the First Ethnolinguistic Dictionary in the History of Polish LinguisticsThe paper describes the card index of J. Karłowicz’s ethnolinguistic dictionary, identified in 2017 and currently held at the Archive of Science of Polish Academy of Sciences and Polish Academy of Arts and Sciences in Cracow. The aim is to discuss the contents of the index against the background of the achievements of contemporary Slavic ethnolinguistics and its two greatest accomplishments: Słownik stereotypów i symboli ludowych (ed. J. Bartmiński) and Славянские древности (ed. N.I. Tolstoj).

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43

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 world.

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44

Moracci, Giovanna. "Modalità descrittive di realtà italiane nelle memorie di viaggio di P.A. Tolstoj (1697-1699)." Il segno e le lettere - Saggi 9788879168342 (December 2017): 127–39. http://dx.doi.org/10.7359/834-2017-mora.

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45

Tassis, Gervaise. "L'oeuvre de Lev Tolstoj dans les romans de l'écrivain Mark Aldanov [Un dialogue ininterrompu]." Cahiers du monde russe et soviétique 33, no. 2 (1992): 147–80. http://dx.doi.org/10.3406/cmr.1992.2315.

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46

SPENCER, ANDREW. "Gender as an inflectional category." Journal of Linguistics 38, no. 2 (July 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 adjectives modifying null nouns. The latter type do exist and have different properties from converted nouns. Converted nouns and adjectival surnames thus form systematic gender pairs which are forms of a single lexeme. However, gender is not conventionally regarded as an inflection category of the kind which induces word forms of lexemes in this way, rather it is an inherent ‘classificatory’ property of nouns. The paper discusses the peculiar nature of this type of inflectional marking and provides an explicit analysis of the construction. On the semantic side, nouns such as bol′noj, učaščijsja have a similar representation to that of a phrase person who is sick/studies and we effectively have an instance of the poorly researched phenomenon of de-phrasal word formation. On the morphosyntactic side, the lexical entry of the deadjectival noun or surname shares crucial properties with 3rd person pronouns. The analysis raises questions about the nature of lexical categories (especially ‘mixed categories’) and the structure of lexical entries generally.

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47

Bugovits, Valéria. "Anna Karenina alakja és a Biblia nőeszménye az istenkereső Tolsztoj munkásságában." A Női dimenzió 2, Különszám (2022): 68–79. http://dx.doi.org/10.55344/andfhksz.2201068.

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Vizsgálati szempontom a tradicionális női sors és a tolsztoji erkölcs (találkozása) az Anna Kareninában. A házasság és a bűn problémája, a házastársi hűség; hűség-hűtlenség problémaköre is kifejtésre kerül. A „nőkérdés” dimenzióit Hugh Mclean értekezése (2005) alapján közelítettem meg. A női szerepek és sorsok sokszínűségének középpontba állításával, a lélektani regény ismérveinek felfedezésével igyekeztem új aspektust bevonni a tolsztoji mű értelmezésébe. A hit és a hivatalos vallás ellentmondásai között vergődő Tolsztoj útkeresését és a bibliai tanításokhoz kapcsolódó nézeteit, valamint a regény mottóját elemezve arra a kérdésre kerestem választ, hogy a Biblia nőképe és Anna Karenina alakja hogyan fonódik egymásba az istenkereső Tolsztoj munkásságában. Az Ószövetség és az Újszövetség válaszainak feltárásával arra a következtetésre jutottam, hogy Tolsztoj nem ítéli el a házasságtörő Annát, csupán megítéli tettét. Az ítéletet az Úristenre bízza.

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48

Cadot, Michel. "Le poème dramatique de A. K. Tolstoj Don Juan, traduit en allemand et en français." Revue des études slaves 70, no. 3 (1998): 619–27. http://dx.doi.org/10.3406/slave.1998.6535.

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49

Kuzmic, Tatiana. "Poetika realizma: Dostojevski, Flober, Tolstoj. By Slobodanka Vladiv-Glover. Belgrade: Mali Nemo, 2010.183 pp. Paper." Slavic Review 72, no. 4 (2013): 911–12. http://dx.doi.org/10.5612/slavicreview.72.4.0911.

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50

Bonola, Anna. "Tradurre per comprendere: colpa, pentimento e rinascita in Semejnoe sčast’e di Lev Tolstoj e nella traduzione italiana di Clemente Rebora." Linguae & - Rivista di lingue e culture moderne, no. 2 (December 2013): 31–48. http://dx.doi.org/10.7358/ling-2013-002-bono.

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This essay deals with the issue of guilt, repentance and rebirth in the short novel Semejnoe sčast’e (Family Happiness) by Lev N. Tolstoy (1859). The author first considers the concepts of ‘offense’, ‘repentance’ and ‘forgiveness’ through an analysis of the Russian terminology used by Tolstoy for these semantic fields (obida, dosada, vina, raskajanie, pokajanie); next, in an analysis of Clemente Rebora’s Italian translation (1920), special attention is paid to the differences from the original text that signal the translator’s interpretive reading, which, at the same time, becomes a tool for understanding it. It is shown how, in the transition from Russian into Italian, semantic shifts and phonetic symbolism add a mystical tension to the original Tolstoyan text which is typical of the poetry of Clemente Rebora.

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