Search results for ""Author Gary Saul Morson""

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A noted literary scholar traverses the Russian canon, exploring how realists, idealists, and revolutionaries debated good and evil, moral responsibility, and freedom.Since the age of Tolstoy, Dostoevsky, and Chekhov, Russian literature has posed questions about good and evil, moral responsibility, and human freedom with a clarity and intensity found nowhere else. In this wide-ranging meditation, Gary Saul Morson delineates intellectual debates that have coursed through two centuries of Russian writing, as the greatest thinkers of the empire and then the Soviet Union enchanted readers with their idealism, philosophical insight, and revolutionary fervor.Morson describes the Russian literary tradition as an argument between a radical intelligentsia that uncompromisingly followed ideology down the paths of revolution and violence, and writers who probed ever more deeply into the human condition. The debate concerned what Russians called “the accursed questions”: If there is no God, are good and evil merely human constructs? Should we look for life’s essence in ordinary or extreme conditions? Are individual minds best understood in terms of an overarching theory or, as Tolstoy thought, by tracing the “tiny alternations of consciousness”? Exploring apologia for bloodshed, Morson adapts Mikhail Bakhtin’s concept of the non-alibi—the idea that one cannot escape or displace responsibility for one’s actions. And, throughout, Morson isolates a characteristic theme of Russian culture: how the aspiration to relieve profound suffering can lead to either heartfelt empathy or bloodthirsty tyranny.What emerges is a contest between unyielding dogmatism and open-minded dialogue, between heady certainty and a humble sense of wonder at the world’s elusive complexity—a thought-provoking journey into inescapable questions.

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Books about thinkers require a kind of unity that their thought may not possess. This cautionary statement is especially applicable to Mikhail Bakhtin, whose intellectual development displays a diversity of insights that cannot be easily integrated or accurately described in terms of a single overriding concern. Indeed, in a career spanning some sixty years, he experienced both dramatic and gradual changes in his thinking, returned to abandoned insights that he then developed in unexpected ways, and worked through new ideas only loosely related to his earlier concerns Small wonder, then, that Bakhtin should have speculated on the relations among received notions of biography, unity, innovation, and the creative process. Unity—with respect not only to individuals but also to art, culture, and the world generally—is usually understood as conformity to an underlying structure or an overarching scheme. Bakhtin believed that this idea of unity contradicts the possibility of true creativity. For if everything conforms to a preexisting pattern, then genuine development is reduced to mere discovery, to a mere uncovering of something that, in a strong sense, is already there. And yet Bakhtin accepted that some concept of unity was essential. Without it, the world ceases to make sense and creativity again disappears, this time replaced by the purely aleatory. There would again be no possibility of anything meaningfully new. The grim truth of these two extremes was expressed well by Borges: an inescapable labyrinth could consist of an infinite number of turns or of no turns at all. Bakhtin attempted to rethink the concept of unity in order to allow for the possibility of genuine creativity. The goal, in his words, was a "nonmonologic unity," in which real change (or "surprisingness") is an essential component of the creative process. As it happens, such change was characteristic of Bakhtin's own thought, which seems to have developed by continually diverging from his initial intentions. Although it would not necessarily follow that the development of Bakhtin's thought corresponded to his ideas about unity and creativity, we believe that in this case his ideas on nonmonologic unity are useful in understanding his own thought—as well as that of other thinkers whose careers are comparably varied and productive.

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A timely exploration of intellectual dogmatism in politics, economics, religion, and literature—and what can be done to fight itPolarization may be pushing democracy to the breaking point. But few have explored the larger, interconnected forces that have set the stage for this crisis: namely, a rise in styles of thought, across a range of fields, that literary scholar Gary Saul Morson and economist Morton Schapiro call “fundamentalist.” In Minds Wide Shut, Morson and Schapiro examine how rigid adherence to ideological thinking has altered politics, economics, religion, and literature in ways that are mutually reinforcing and antithetical to the open-mindedness and readiness to compromise that animate democracy. In response, they propose alternatives that would again make serious dialogue possible.Fundamentalist thinking, Morson and Schapiro argue, is not limited to any one camp. It flourishes across the political spectrum, giving rise to dueling monologues of shouting and abuse between those who are certain that they can’t be wrong, that truth and justice are all on their side, and that there is nothing to learn from their opponents, who must be evil or deluded. But things don’t have to be this way. Drawing on thinkers and writers from across the humanities and social sciences, Morson and Schapiro show how we might begin to return to meaningful dialogue through case-based reasoning, objective analyses, lessons drawn from literature, and more.The result is a powerful invitation to leave behind simplification, rigidity, and extremism—and to move toward a future of greater open-mindedness, moderation, and, perhaps, even wisdom.

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A timely exploration of intellectual dogmatism in politics, economics, religion, and literature—and what can be done to fight itPolarization may be pushing democracy to the breaking point. But few have explored the larger, interconnected forces that have set the stage for this crisis: namely, a rise in styles of thought, across a range of fields, that literary scholar Gary Saul Morson and economist Morton Schapiro call “fundamentalist.” In Minds Wide Shut, Morson and Schapiro examine how rigid adherence to ideological thinking has altered politics, economics, religion, and literature in ways that are mutually reinforcing and antithetical to the open-mindedness and readiness to compromise that animate democracy. In response, they propose alternatives that would again make serious dialogue possible.Fundamentalist thinking, Morson and Schapiro argue, is not limited to any one camp. It flourishes across the political spectrum, giving rise to dueling monologues of shouting and abuse between those who are certain that they can’t be wrong, that truth and justice are all on their side, and that there is nothing to learn from their opponents, who must be evil or deluded. But things don’t have to be this way. Drawing on thinkers and writers from across the humanities and social sciences, Morson and Schapiro show how we might begin to return to meaningful dialogue through case-based reasoning, objective analyses, lessons drawn from literature, and more.The result is a powerful invitation to leave behind simplification, rigidity, and extremism—and to move toward a future of greater open-mindedness, moderation, and, perhaps, even wisdom.

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In Cents and Sensibility, an eminent literary critic and a leading economist make the case that the humanities—especially the study of literature—offer economists ways to make their models more realistic, their predictions more accurate, and their policies more effective and just. Arguing that Adam Smith’s heirs include Austen, Chekhov, and Tolstoy as much as Keynes and Friedman, Gary Saul Morson and Morton Schapiro trace the connection between Adam Smith’s great classic, The Wealth of Nations, and his less celebrated book on ethics, The Theory of Moral Sentiments. The authors contend that a few decades later, Jane Austen invented her groundbreaking method of novelistic narration in order to give life to the empathy that Smith believed essential to humanity. More than anyone, the great writers can offer economists something they need—a richer appreciation of behavior, ethics, culture, and narrative. Original, provocative, and inspiring, Cents and Sensibility demonstrates the benefits of a dialogue between economics and the humanities and also shows how looking at real-world problems can revitalize the study of literature itself. Featuring a new preface, this book brings economics back to its place in the human conversation.

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In June 1862 Fyodor Dostoevsky left Petersburg on his first excursion to Western Europe. Ostensibly a trip to consult Western specialists about his epilepsy, Dostoevsky also wished to see firsthand the source of the Western ideas he believed were corrupting Russia. Over the course of his journey he visited a number of major cities, including Berlin, Paris, London, Florence, Milan and Vienna. He recorded his impressions of everthing he saw, and published them as ""Winter Notes on Summer Impressions"" in the February 1863 issue of ""Vremya"" (""Time""), the periodical he edited.

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A provocative and inspiring case for a more humanistic economics Economists often act as if their methods explain all human behavior. But in Cents and Sensibility, an eminent literary critic and a leading economist make the case that the humanities, especially the study of literature, offer economists ways to make their models more realistic, their predictions more accurate, and their policies more effective and just. Gary Saul Morson and Morton Schapiro trace the connection between Adam Smith's great classic, The Wealth of Nations, and his less celebrated book on The Theory of Moral Sentiments, and contend that a few decades later Jane Austen invented her groundbreaking method of novelistic narration in order to give life to the empathy that Smith believed essential to humanity. Morson and Schapiro argue that Smith's heirs include Austen, Anton Chekhov, and Leo Tolstoy as well as John Maynard Keynes and Milton Friedman. Economists need a richer appreciation of behavior, ethics, culture, and narrative--all of which the great writers teach better than anyone. Cents and Sensibility demonstrates the benefits of a freewheeling dialogue between economics and the humanities by addressing a wide range of problems drawn from the economics of higher education, the economics of the family, and the development of poor nations. It offers new insights about everything from the manipulation of college rankings to why some countries grow faster than others. At the same time, the book shows how looking at real-world problems can revitalize the study of literature itself. Original, provocative, and inspiring, Cents and Sensibility brings economics back to its place in the human conversation.

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Publication of this exacting new translation of Tolstoy’s great Anna signifies a literary event of the first magnitude Tolstoy produced many drafts of Anna Karenina. Crafting and recrafting each sentence, he was anything but casual in his use of language. His project, translator Marian Schwartz observes, “was to bend language to his will, as an instrument of his aesthetic and moral convictions.” In her magnificent new translation, Schwartz embraces Tolstoy’s unusual style—she is the first English language translator ever to do so. Previous translations have departed from Tolstoy’s original, “correcting” supposed mistakes and infelicities. But Schwartz uses repetition where Tolstoy does, wields a judicious cliché when he does, and strips down descriptive passages as he does, re-creating his style in English with imagination and skill. Tolstoy’s romantic Anna, long-suffering Karenin, dashing Vronsky, and dozens of their family members, friends, and neighbors are among the most vivid characters in world literature. In the thought-provoking Introduction to this volume, Gary Saul Morson provides unusual insights into these characters, exploring what they reveal about Tolstoy’s radical conclusions on romantic love, intellectual dishonesty, the nature of happiness, the course of true evil, and more. For readers at every stage—from students first encountering Anna to literary professionals revisiting the novel—this volume will stand as the English reader’s clear first choice.

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The Russian formalists emerged from the Russian Revolution with ideas about the independence of literature. They enjoyed that independence until Stalin shut them down. By then, however, they had produced essays that remain among the best defenses ever written for both literature and its theory. Included here are four essays representing key points in the formalists’ short history. Victor Shklovsky’s pioneering “Art as Technique” (1917) defines the literary as a way to make us see familiar things as if for the first time. His 1921 essay on Tristram Shandy makes that eccentric novel the centerpiece for a theory of narrative. A section from Boris Tomashevsky’s “Thematics” (1925) inventories the elements of stories. In “The Theory of the ‘Formal Method’” (1927), Boris Eichenbaum defends Russian Formalism against various attacks. An able champion, he describes Formalism’s evolution, notes its major figures and works, clears away decayed axioms, and rescues literature from “primitive historicism” and other dangers. These essays set a course for literary studies that led to Prague structuralism, French semiotics, and postmodern poetics. Russian Formalist Criticism has been honored as a Choice Outstanding Academic Book of the Year by the American Library Association.

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