Dostoevsky and Tolstoy are the titans of Russian literature. As mature artists, they led very different lives and wrote vastly different works, but their early lives and writings display provocative kinships, while also indicating the divergent paths the two authors would take en route to literary greatness. The ten new critical essays here, written by leading specialists in nineteenth-century, Russian literature, give fresh, sophisticated readings to works from the first decade of the literary life of each Russian author-for Dostoevsky, the 1840s; for Tolstoy, the 1850s. Collectively, these essays yield composite portraits of these two artists as young men finding their literary way. At the same time, they show how the early works merit appreciation for themselves, before their authors were Titans.

A Fallen Idol Is Still a God elucidates the historical distinctiveness and significance of the seminal nineteenth-century Russian poet, playwright, and novelist Mikhail Iurevich Lermontov (1814-1841). It does so by demonstrating that Lermontov's works illustrate the condition of living in an epoch of transition. Lermontov's particular epoch was that of post-Romanticism, a time when the twilight of Romanticism was dimming but the dawn of Realism had yet to appear. Through close and comparative readings, the book explores the singular metaphysical, psychological, ethical, and aesthetic ambiguities and ambivalences that mark Lermontov's works, and tellingly reflect the transition out of Romanticism and the nature of post-Romanticism. Overall, the book reveals that, although confined to his transitional epoch, Lermontov did not succumb to it; instead, he probed its character and evoked its historical import. And the book concludes that Lermontov's works have resonance for our transitional era in the early twenty-first century as well.

Critical studies of Turgenev have tended to focus on his realistic portrayals of nineteenth-century Russian life and have therefore closely allied Turgenev with the dominant literary movement of that time, Realism. By contrast, this book reveals the non-Realist literary patterns that distinguish Turgenev's fiction. In so doing, it newly uncovers an intricate, imaginative vision of human experience that unites poetics and ethics.
The first part of the book identifies and assesses the ethical values associated with Realism, finding them rooted in the virtues of the traditional rural community. It then elucidates the very different ethical values that inform Turgenev's art, which are rooted not in the virtues of the community but in those of the individual who creatively conceives and independent ethical stance. Turgenev is thus shown to prize art not as a means of merely representing reality but as a means of demonstrating how human lives can be artistically shaped to achieve psychological and moral fulfillment.
In its second part this study addresses various facets of Turgenev's poetics, and the ethical motives behind them, as exemplified in disparate works. One chapter examines how Turgenev orchestrates time and space to illuminate the moral advantages of self-constraint. Another explores Turgenev's adroit management of language to foster imprecision and ambiguity and thereby to prevent explicit articulation of psychologically and morally threatening ideas. Still another chapter concentrates on Turgenev's manipulations of narrative points of view as he displays the benefits of bringing multiple perspectives to bear on painful experience. And a final chapter probes the techniques of characterization Turgenev employs to evaluate varieties of success and failure in pursuit of self-fulfillment. The book concludes by indicating how Turgenev faltered in his last novel precisely by undertaking the Realist enterprise, and how he then reasserted non-Realist aesthetic and ethical principles in his final literary creations, prose poems.
Throughout this book, a series of close reading discloses the very rhythm of Turgenev's thought--the nexus between his aesthetic and moral imaginations. These reading reveal Turgenev's belief in "secular salvation," a belief inspired not by faith in otherworldly redemption but by confidence in individual human beings' ability to save themselves from suffering in this world. This study therefore shows Turgenev to be at once more complex and more creative, more modern and more moral, than readers confining him to the realm of Realism have acknowledged.

Mikhail Lermontov’s A Hero of Our Time was the first modern Russian novel. Published in 1840, it set a model of penetrating observation and psychological depth that would come to typify Russian literature. Its “hero,� Grigorii Pechorin, also establisheda character type that became known in Russian fiction as “the superfluous man�—widely familiar from Dostoevsky’s Notes from Underground. At once driven by pride and wracked by selfdoubt, both shockingly self-revealing and blindly self-deceived,he flounders to affirm himself in a social world he despises yet yearns to dominate. Pechorin is a troubling and unforgettable character. And A Hero of Our Time, which has provoked much controversy, is a novel not only central to Russian literature butfundamental to the Western literary tradition of the antihero.

When Fathers and Sons was first published in Russia, in 1862, it was met with a blaze of controversy about where Turgenev stood in relation to his account of generational misunderstanding. Was he criticizing the worldview of the conservative aesthete, Pavel Kirsanov, and the older generation, or that of the radical, cerebral medical student, Evgenii Bazarov, representing the younger one? The critic Dmitrii Pisarev wrote at the time that the novel "stirs the mind . . . because everything is permeated with the most complete and most touching sincerity." N. N. Strakhov, a close friend of Tolstoy and Dostoevsky, praised its "profound vitality." It is this profound vitality in Turgenev's characters that carry his novel of ideas to its rightful place as a work of art and as one of the classics of Russian Literature.