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Ziya Meral

Budala Nietzsche ve Dostoyevski Karşı Karşıya

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Citater

  • Xuraman Memmedovahar citeretfor 5 år siden
    Nietzsche, Friedrich. 2003. Beyond Good and Evil. Trans.; Hollingdale, R.J.. New York: Penguin

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    York: Penguin.

    . 2003. Twilight of the Idols and The Anti-Christ. Trans. Hollingdale, R.J.. New York: Penguin.

    . 1968, The Will to Power. Trans. Kaufmann, Walter et Hollingdale, R.J.. New York: Vintage.

    Pascal, Pierre. 1976. The Religion of Russian People. Oxford: Mowbrays.

    Peace, Richard. 2001. Dostoevsky; An Examination of the Major Novels. Eastbourne: Anthony Rowe.

    Prodger, Michael, The Word Made Flesh. The Spectator. ( April 2003,www.spectator.co.uk.)

    Renan, Ernest. 1930. The Life of Jesus. London: J.M. Dent & Sons Ltd.

    Schweitzer, Albert. 1968. The Quest of the Historical Jesus. New York: Macmillan Publishing Co.

    Terras, Victor. 1998. Reading Dostoevsky. Wisconsin: University of Wisconsin Press.

    Thurneysen, Eduard. 1963. Dostoevsky. London:The Epworth Press.

    Todorov, Tzvetan. 2003. Hope and Memory. New Jersey: Princeton University Press.

    Urdang, Laurence. 1979. Collins Dictionary of the English Language. London: Collins.

    Vitz, Paul. 2000. Faith of the Fatherless; The Psychology of Atheism. Dallas: Spence Publishing.

    Williams, Rowan. 2008. Dostoyevski; Language, Faith and Fiction. London: Continium

    Wolf, Norbert. 2004. Hans Holbein the Younger. Köln: Taschen.
  • Xuraman Memmedovahar citeretfor 5 år siden
    Alistair, Kee. 1999. Nietzsche against the Crucified. London: SCM Press.

    Bauman, Zygmunt. 2004. Wasted Lives: Modernity and Its Outcasts. London: Polity.

    Brethren, Hutterian., eds., 1988. The Gospel in Dostoevsky. New York: Plough Publishing House.

    Dostoevsky, Fyodor. 1998. Brothers Karamazov. Ed. Ignat Avsev. Oxford: OUP.

    . 1999. Notes from the Underground. Oxford: OUP.

    . 2001. The Idiot. London: Granta Books.

    . 2004. Crime and Punishment. Reading: Vintage.

    Endo, Shusaku.1990. Wonderful Fool. London: Penguin Books.

    Enid, Welsford. 1958. The Fool; His Social and Literary History. London: Faber and Faber.

    Fister, Barbara. On the Threshold of Representation: The Function of the Holbein Christ in The Idiot. (April 1996, href="http://homepa-ges.gac.edu/~fister/ThresholdofRepresentation.html)

    Frank. Joseph. 2003. Dostoevsky: The Mantle of the Prophet, 1871-1881. Princeton: Princeton University Press.

    . 1997. Dostoevsky: The Miraculous Years, 1865-1871. California: University of California Press.

    . 1976. Dostoevsky: The Seed of Revolt, 1821-1849. Princeton: Princeton University Press.

    Friedman, Richard Elliot. 1995. The Hidden Face of God. San Francisco: Harper.

    Gibson, A. Boyce. 1973. The Religion of Dostoevsky. London: SCM Press.

    Gunn, Judith. 1990. Dostoevsky; Dreamer & Prophet. Oxford: Lion Publishing.

    Hollingdale. R.J. 2001. Nietzsche: The Man and His Philosophy. Cambridge: Cambridge University Press.

    Jackson, Robert Louis. 1993. Dialogues with Dostoevsky; The Overwhelming Questions. California: Stanford University Press.

    Kaufmann, Walter Arnold. 1974. Nietzsche: Philosopher, Psychologist, Antichrist. Princeton: Princeton University Press.

    Kroeker, P. Travis et Ward, Bruce K. 2002. Remembering the End; Dostoevsky as Prophet to Modernity. London: SCM Press.

    Leatherbarrow, W.J., ed. 2002. The Cambridge Companion to Dostoevskii. Cambridge: Cambridge University Press.

    Liddell, Henry George et Scott, Robert. 1958. A Greek-English Lexicon. Oxford: Clarendon

    McGrath, Allister. 2004. Twilight of Atheism; The Rise and Fall of Disbelief in the Modem World. London: Rider.

    Meral, Ziya. 2006. Ve Tanrı Ağlıyordu. İstanbul: GOA.

    Magnus, Bernd et Higgins, Kathleen, eds. 1996. The Cambridge Companion to Nietzsche. Cambridge: Cambridge University Press.

    Nielsen, C. Niels. 1976. Solzhenitsyn’s Religion. London: A.R. Mowbray & Co.
  • Xuraman Memmedovahar citeretfor 5 år siden
    Yeniden kazanmamız gereken değer, Dostoyevski’nin bize “herkesin günahı benim de günahımdır” fikri ile anlatmaya çalıştığı, bizim bireysel olarak dünyadaki olayları üstlenmemiz ve bizi doğrudan etkilemiyor veya ilgilendirmiyor gibi görünse de ötekinin acısını bizimmiş gibi hissetmemiz gerektiğidir

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