The novel (1879-1880) is a masterpiece in world literature.Its author Dostoevsky (1821-1881) entered the Russian literary world in the mid-1840s. Most of his early works were based on small people and were good at psychoanalysis, such as the famous works "The Poor" (1846) and The novella "The Same Look" (1846). In 1849, Dostoevsky was persecuted by the Tsarist government when he participated in the Petrashevsky group and read Belinsky's letter to Gogol at the rally, and was sentenced to four years of hard labor and four years of military service. Dostoevsky returned to Petersburg from Siberia in the late 1950s. Before and after the Russian serfdom reform in the early 1960s, he actively participated in the social ideological struggle at that time and resumed his literary creation activities.At this time, he had publicly rejected the idea of ​​utopian socialism, but still persistently explored issues such as the future of Russia and the destiny of mankind.The writer's exploration is full of contradictions and is clearly reflected in his works. In the 1960s and later, the main works "Notes on the House of the Dead" (1860-1862), "Notes from the Underground" (1864), long philosophical novels (1866), "Idiot" (1868), (1871-1872), "Youth" ( 1876), etc.It is the final work of Dostoevsky, which fully embodies the characteristics of the writer's thoughts and art, and has great influence in Russia and even the history of world literature.

It describes a noble family in a Russian province.Dostoevsky originally planned to write two novels with Alyosha Karamazov as the protagonist.The first part is about "a moment in his youth", which is "what happened thirteen years ago"; the second part is about "our time, that is, our current activities", which is the main part.The writer finished his first novel in November 1880, and died shortly thereafter.Although this is only one of the two works conceived by the author, it is still a complete work of art. The Karamazov family is a typical example of what Dostoevsky called a "coupled family."During the transition period from serfdom to capitalism in Russia, the original elegant appearance of the noble family gradually lost, and the moral bond that united the family no longer existed.The family members don't understand each other; they chase their own goals and fight each other.This is an aristocratic family in the process of disintegration.Dostoevsky differed from his contemporary Shchedrin in his description of this subject matter.In the novel "Masters of Golovlev" (1880), Shchedrin wrote the whole process of the decline and fall of an aristocratic family, vividly showing the greed, selfishness, moral depravity, parasitic decay of the aristocratic landlords, and Dosto Yevsky focuses on describing the life positions of the family members, their attitudes and thinking towards the outside world. Through the collision of ideas between them, it explores the influence of various ideological positions on personal destiny, and then discusses the Russian society. destiny and the future of mankind.In this way, thought has become the main object of artistic description in this novel.

One of the main ideas running through this novel is "God exists and the soul lives forever".When talking about the ideological images created by Dostoevsky, Bakhtin pointed out: "These ideas are what he discovered, heard, and sometimes guessed in real life, that is to say, they are already existing. Or powerful thoughts that enter into life. Dostoevsky had a gift for hearing the dialogue of his own time, or rather, hearing the time as a great dialogue..." Therefore, Dostoevsky "never created something out of nothing, never 'made up'", and can even point out the "prototype" of these thoughts in reality.Whether God exists and whether the soul can live forever is exactly the question that Dostoevsky "worried about all his life consciously or unconsciously".

In the novel, the writer does not directly describe the origin of this idea, although readers can fully feel the realistic atmosphere that produced this idea in the works.This is the infiltration of capitalism in all aspects after the reform of Russian serfdom, the growth of the role of money, the decline of morality, social division, and the poverty of the people.Many scenes in the novel reflect this atmosphere, for example: old Karamazov engaged in various businesses and accumulated assets of 100,000 rubles; It was inconceivable in the days of serfdom that nobles borrowed money from merchants!); Hohlakova persuaded Dmitry to find gold mines and become an entrepreneur; innkeeper Trifon Borisch brutally exploited peasants; Snegi The Lev family lived in poverty; the children suffered all kinds of hardships and so on.In short, as the writer pointed out in the manuscript: "...you can't help but realize that Russia is terrible..." "The world is on the wrong path..." But all these phenomena are transformed into the protagonist's actions, experiences, feelings , coexisting on the same plane as thought, but this thought expands horizontally.A question of whether there is a God and whether the soul can live forever is actually related to whether people can love others, whether they believe in the free individuality of people, and whether they can ignore moral principles and do whatever they want; what does it have to do with socialism and anarchism; what does it have to do with the future of Russia? , and even the impact of human future conception and other ethical, social, political, and philosophical issues are linked, almost covering the main issues of Russia in the 1960s and 1970s.When the author talked about the connection between this novel and reality, he clearly pointed out: "If you combine the four characters (referring to the Karamazov family, father and son - author's note), you will see the realities of Russia and our Russia. The depiction of contemporary intellectuals, though shrunk a thousand times."

In the novel, the thought as the object of artistic description does not appear in the form of individual thought or impersonal truth, but is combined with the carrier of thought-character.Thought is the core of his worldview, the principles by which he observes and understands the world, blended with his most intimate feelings, and dominates his personality.The character is seen only in and through the thought, and the thought is seen only in and through the character.A thought means a person's complete point of view and standpoint, and it can also be said to express the whole person.The protagonists of the book are such "thinking people". Whether it is Ivan, Dmitry, Alyosha, Zosima, or even old Karamazov, they all live in their own ideological field and have "great but There is no thought of resolution".But they are not limited to themselves, but try their best to tell others their thoughts, hoping to be understood, to hear different voices, and to answer from other positions.The existence of a "thinking person" is also a dialogue, a dialogue between different consciousnesses. Thoughts are events staged in the dialogue between different consciousnesses. Only in dialogue can a "thinking person" be forced to speak out his most secret thoughts .For a writer, to describe ideas is to describe the people and their events of the ideas in dialogue.Therefore, what the reader sees in the novel is that the protagonists are engaged in an endless dialogue and their various events nervously with unresolved ideological problems.In the novel, the members of Karamazov's family revolve around the question of whether there is a God and the eternal life of the soul, and each reveals the mysteries deep in their hearts, expresses their own life standpoints, and reveals "the man in man".

Fyodor Pavlovich Karamazov was born aristocratically, and in his youth he was a dependent eater who often played the role of a clown, and later became a wealthy landowner and usurer relying on his wife's dowry.The combination of these three, plus Godlessness, formed his ugly and deformed soul.Almost all despicable desires are concentrated in him: lustful, selfish, bossy, cruel, and shameless.His life is corrupt, he likes to mock and desecrate everything sacred and noble, and vents the insults he received when he was young to the people around him.He married twice, both out of seeking property, status, or satisfying his own desires; after his wife died, he completely ignored the obligation to raise the children and left them at the mercy of fate; ; even raped a crazy girl Lizaveta, but he was not without contradictions.He knew that he had done too many sins and was afraid of falling into hell, so he also thought about the existence of God and the eternal life of the soul. He said to Alyosha: "No matter how stupid I am, I always think about such questions. Think about it once in a while, not forever." He sincerely loves Alyosha, because Alyosha is "the only person in the world who doesn't blame" him.He is capable of appreciating beauty and self-condemning his own vices.He is full of vitality, desperately saving money, and counting on women who will voluntarily fall into his arms when he is old.His basic life creed is "try to live as long as possible in this world", "I am willing to live this kind of dirty life until I die", as for God and life in the afterlife, he does not believe in it.What he did aroused extreme contempt and hatred from his sons.In him the "Karamazov temperament" was epitomized, as Gorky pointed out: "This is undoubtedly the soul of Russia, amorphous, grotesque, cowardly and bold, but mainly morbid and malevolent... "

His eldest son Dmitry Karamazov is a retired military officer with a violent personality and a dissolute life.His heart is full of contradictions of belief and unbelief, a figure who combines the sublime and the base.When he revealed his heart to Alyosha, he said: "The devil and God are fighting, and the battlefield of the struggle is the human heart." This is also a true portrayal of the conflicts and struggles in his own inner world.He once tried to use money to possess Katerina Ivanovna; he had a fierce conflict with Grushenka and his father for property, and even threatened to kill his father; he brutally insulted Captain Snegilev; On the other hand, he is noble in his heart. He himself said: "Although I am humble and despicable... But God, I am your son after all..." Therefore, his fallen soul bursts out good sparks from time to time.Contrary to his original intentions, he generously helped Katerina Ivanovna to preserve her innocence and the honor of the family (so he became her fiancé); he loved Grushin sincerely. Ka, sympathized with what had happened to her; he was ashamed of what he had done to Snegilev; he restrained himself in his rage and did not attack his father.What he thinks about is not just carnal life, he is pursuing beauty and nobility in his heart, thinking about the suffering in the world.He said to his younger brother Alyosha: "Too many people suffer in the world today, and they have suffered too much! Don't think that I am a beast in an officer's uniform, drinking and having fun all day long. I have been thinking about this problem almost all the time. , thinking of the humiliated.” After his father was murdered, he was mistaken for the murderer, so his heart was greatly shocked.Before the trial, he dreamed a picture of desolation and poverty composed of burned farmhouses, emaciated and dark mothers, and babies who were starved for food.Because he has the "ideal of the Virgin Mary" and believes in God, this dream symbolizing suffering in the world made him realize the cruelty of the world and his own despicableness, so although he did not kill his father, he was willing to bear the punishment. "Cleanse yourself in suffering", purify your soul, and repent of your "sins".From then on, he began his spiritual "resurrection".But the "resurrection" was not finalized.After being sentenced, he was not fully prepared to "bear the cross".He planned to escape to the United States during the escort, although he knew that fleeing Siberia was not to find happiness, but to serve another kind of hard labor.

Ivan is the second son of the Karamazov family.He finished college and was a critic.In the novel, he appears as a mediator between the old Karamazov and Dmitry, and is one of the main characters of the novel. Ivan is different from his elder brother Dmitri. He advocates reason, studies natural science, is good at analysis and thinking, and strives to understand the meaning of life; he does not believe in the immortality of the soul, denies God, and is an atheist and materialist.As an atheist, he does not recognize the world created by God, believes that the world is irrational and soaked in "blood and tears"; he especially cannot tolerate the sufferings of children.In the chapter "Rebellion", Ivan excitedly described to Alyosha all kinds of atrocities of foreign invaders torturing and killing children, landlords tearing serf children to pieces with hounds, and parents abusing their own children. should suffer in order to exchange pain for harmony, so what does children have to do with this?...I don't understand at all, why do they use pain for harmony?..." He expressed that he could not accept the world created by God, even if Harmony really emerges later.Ivan's statement was called "rebellion" by Alyosha.

Ivan's "rebellion" denies God and the world he created, and expresses his protest against the existing social order, but he does not have the confidence to transform the world; he longs for life, but lacks the belief in life.In his view, the beautiful ideals of human beings have long been buried, and it has never been realized. All he has seen in history is violence and slavery.His pessimistic views on the future of mankind are fully reflected in his fabricated story "The Inquisitor": there was a religious inquisitor in Spain in the 16th century.He believes that people are "weak and low", they are immoral, rebellious, and will never reasonably distribute "freedom" and "bread".Once they are free, they will be at a loss, will not distinguish between good and evil, will fight each other, cause trouble and pain, and the "Tower of Babylon" will never be built.In the end, "freedom" will be placed at the feet of the strong, begging them for bread, and willingly subject to their rule.The strong use "Caesar's sword", or in other words, "miracle, mystery and authority" to rule them, maintain stability and guarantee their bread and happiness.The Grand Inquisitor also believed that this kind of rule must be carried out in the name of Christ in order to deceive people and had to lie for this. will never come true.Therefore, when Christ came again, the Inquisitor asked him not to interfere with his cause, and cast him out.The religious justice created by Ivan is a symbol of violence and slavery. He completely obliterates the free personality of people, and believes that people cannot freely choose good, evil and beliefs. They cannot bear the heavy burden of "free choice" and can only accept the rule of power. , worship idols.In essence, he divided people into two categories. All living beings are only worthy of slavery, while the strong can do whatever they want.Ivan's thinking is exactly the same as that of the Grand Inquisitor.But as the writer pointed out: "Ivan Fedorovich is profound. This is not a contemporary atheist. Their unbelief only shows the narrowness of their worldview and the mediocrity of their intellect." Ivan does not believe in God, but doubts own conclusions, longing for belief.In short, on the issue of belief, Ivan's heart has been split.Starting from a humanitarian standpoint of sympathy for human suffering, he embarked on the road of extreme individualism that disregarded any moral principles, and he fell into the quagmire of contradictions and was very painful. This is his tragedy.Therefore, on the one hand, starting from the principle of "everything can be done", he let the conflict between his father and brother go, and even hoped that "one poisonous snake will kill another poisonous snake"; unchecked; he is godless, arrogant, vain, loves the easy life, is most like old Karamazov in temperament... On the other hand, when he learns that Smerdyakov killed his After his father, he was shocked and considered himself a mental murderer, which showed that his words and deeds were not quite in line, not to firmly implement the principles he believed in.His admission in court that he is a murderer does not mean that he has confessed his guilt and repented, completely abandoning his original thoughts.Ivan's confession in court was full of jokes and ridicule, full of contempt and hatred for people.His confession and insanity only indicate the bankruptcy of his individualistic thinking, not the final transformation of his thinking.As Alyosha said, he faced two possibilities: "either he would stand up in the light of truth, or he would take revenge on others and himself for what he had devoted himself to that made him lose his faith, and finally he would die in hatred." destroy yourself."

It is worth noting that both Dmitry and Ivan start from the suffering of human beings and consider world issues. The former has been revived spiritually, while the latter has completely degenerated spiritually. The main reason is that Dmitri has a God, and Ivan is an atheist, and must fall into the arms of the "devil".The different endings of the two men reflect the writer's mind and its limitations. Elder Zosima confronted Ivan.He was of noble birth, was an officer in his youth, and lived a dissolute life.Finally one day he suddenly realized that he was living in the mud, and realized that everyone should bear the sins for everyone.From then on, a turning point occurred in his life: he took the initiative to repent to the orderly he had beaten, reconciled with his duel opponent regardless of public opinion, resigned from the army, and became a priest in a monastery.When he appeared in the novel, he was already an elder of a famous monastery.Rich experience, firm belief, and extraordinary wisdom even gave him the halo of a prophet.Although he was old and frail, he still faithfully performed his duties as an elder.He prayed and blessed all the people, accepted the confession of believers, talked with the suffering people, soothed their hearts with love, and preached the thought of Christ all the time.He praised God and all his creations, believed that "life is heaven", and firmly believed that the heaven on earth will be realized, and people will finally choose to believe in God." He asked people to use love to transform their spirits, "to complete the world Love the whole world with the love of sex”; he persuaded people to believe that human thoughts and feelings have a mystical connection with “the sublime world of heaven”; evil; he claims that everyone should take responsibility for the sins of others, because if you are righteous, others may not commit crimes; "The great unity of mankind" emerges.He especially emphasized that only "the people can save Russia", because the people have God in their hearts, as long as people maintain faith and humility, without slavishness, his spiritual power will make atheists believe.Therefore, if people and God are abandoned to strive for a "reasonable life", "blood will be shed everywhere, because blood can call blood, and whoever moves the sword will be cut by the sword".

Zosima's thinking is also full of contradictions.He tried to eliminate the suffering in the world and pursue a reasonable society and a paradise on earth, but he also denied the way to change the society, and only hoped for the love of Christ, the mysterious connection with another world and the belief in God, which has nothing to do with religion. There is no substantial difference between the "miracle, mystery and authority" proposed by the justice. Relying on his ideas to achieve "the great unity of mankind" and build a "paradise on earth" is nothing but a fantasy, which runs counter to social development Therefore, it aroused severe criticism from the progressive thought circle at that time; but there were many places in Zosima's thought that were opposed to the orthodox church and the Inquisitor.He is different from the religious judge, he believes that people have the ability to freely choose their own beliefs and make choices between good and evil; people can achieve spiritual equality, human development will eventually reach a harmonious state, and life is joy , heaven on earth can be achieved, and the only power to rely on is the people.These humanitarian thoughts have also aroused fierce criticism from orthodox defenders.Leontiev (1831-1891) noted on the basis of orthodox teachings: "In this novel the true mystical feelings are shown very weakly, while the humanitarian ideals expressed by a priest are very strong and very detailed." " The "Bible New Testament" does advocate fraternity and mercy in order to save the soul of an individual in the afterlife, but nowhere in the "Bible" does it say that people can obtain peace and happiness through this kind of mercy, and Christ has not promised us..." "... Zosima's teachings are false, and his style of conversation is hypocritical." Zosima's ideas are naturally agreed by the writer, and similar ideas and views have repeatedly appeared in his other works, especially in his political comments.In the novel, Zosima is a character who has an equal dialogue with other characters. Although the writer intends to portray him as the most noble, authoritative, admired and yearned-for image in many consciousnesses and voices, but Appearing abstract, his ideal lacks a realistic basis and is difficult to convince people.In terms of realism and logical force, Zosima's preaching cannot be compared with "rebel" and "inquisitor".When Dostoevsky himself talked about these two chapters of the novel, he called them the "climax" of the whole book, and said proudly: "In Europe, there is no such force of atheism, and there has never been one. I have passed.” Perhaps it was because of this apparent contradiction that this novel aroused criticism from both the left and the right of the ideological circle at that time, but none of them could deny the humanitarian thought in it. Alyosha, the youngest son of the Karamazov family, is the main protagonist in the writer's conception.The author describes his experience according to the pattern of hagiography.His basic characteristics are belief in God, purity, humility, and shyness.Indifference to personal interests.Because most people don't understand him, he is often regarded as a "weird".He admired the elder Zosima, and entered the monastery as a trainee monk in order to get rid of "worldly hatred" and pursue the ideal of love, but his thoughts have not yet been finalized, and the blood of the Karamazov family flows in his veins.He had to pass a series of tests in order to serve God.When Elder Zosima passed away, there was no "miracle" but his corpse rotted and stinks. Alyosha's faith was in crisis. The stench damaged the image of the elder, so that the elder was accused by people much lower than him; after he listened to Ivan's talk, "some vague, painful and evil impression squirmed in his heart."He went to Grushenka's house with vague intentions... But the writer quickly restored Alyosha's peace of mind.Grushenka's frankness and kindness moved him deeply and dispelled his inner doubts; after kneeling down to the elder's coffin, he went to the yard, threw himself on the ground, embraced the ground, and suddenly had an understanding. "He was a weak boy when he fell to the ground, but when he stood up he became a mighty and unyielding warrior for life." It seems that the development of Alyosha's character has been completed.This kind of change is too fast, and it also violates the writer's own principle of character creation - "confirm the protagonist's independence, inner freedom, incompleteness and undetermined nature." In the novel, Alyosha is not at the center of contradictions, and it can even be said that he is outside the basic plot, but all the clues are gathered to him. Almost all the protagonists confide the truth to him and regard him as a test of their own positions. According to this scale, he did not take any positive actions, and seemed to be just a bystander of the incident, and did not influence the development of the situation, but he was trusted and loved by everyone, and he was also very attractive to Ivan.He once confessed to Alyosha that he would use him to "cure himself".But Alyosha, who has faith, can't come up with strong arguments to refute Ivan's views on God and the world, and it is impossible to cure Ivan's "disease". Alyosha's only action in the novel is to make friends with the children and help the Ilyusha family with them.The suffering of the Ilyusha family naturally shows that the society is unreasonable, but the author has another meaning.The writer tries to show through the suffering of Ilyusha and his family, as well as the sincere sympathy and help of Alyosha and the children, that the suffering in the world is not absurd and meaningless as Ivan said.In suffering, a person becomes more aware of good and evil, realizes that he is responsible for the suffering of others, and thus arouses the great emotions—sympathy and love, which are the only emotions that can connect people.Alyosha and the twelve children were bound together by this affection.In Dostoevsky's view, the relationship between Alyosha and the children (including Ilyusha) is the cornerstone of building the building of human happiness in the future.In this way, the writer falls into a vicious circle of contradictions: on the one hand, he wants to eliminate the suffering in the world, and on the other hand, he affirms the positive meaning of the so-called suffering. In this novel, Dostoyevsky only wrote Alyosha's "moment of youth".In the second part, he will describe his life experience after leaving the monastery, and the whole process of gaining a firm belief after going through various hardships.Therefore, although he is a symbol of goodness, he is still an "elusive and unclear activist" in Jaejoong. Smerdyakov was the child of the mad girl Lizaveta who was raped by the old Karamazov. He was brought up by Grigory Kutuzov, a servant of the Karamazov family, and later became the cook of the Karamazov family.This is a dirty and vile soul, a symbol of evil.He was a blasphemer, hated everything Russian, and openly professed to betray his faith for personal gain.He is not only cowardly, but also vicious and greedy; no matter in terms of social status or psychological quality, he is a slave.In the image system of the novel, he is opposite to Alyosha, but he is Ivan's "same-looking person".He practiced the principle of "doing as he pleases"-in order to obtain money, he killed the old Karamazov and blamed Dmitry. On the eve of the trial of the case, he told Ivan about his murder and then committed suicide. The main line of the plot of the novel is patricide, wrongful judgment and finding out the real murderer.From the aspects of investigation and crime, this type of plot is similar to that of detectives and thrillers, but the plot is essentially different from them. Its development is not to find out the murderer as the ultimate goal, but to find out the real reason for the murder. The in-depth development of the plot is connected with a series of ethical, social, political, and philosophical issues, which deepens the ideological connotation of the plot. The plot of the novel develops rapidly.The narrator describes the events of the three days before and after the tragedy, including one day in the epilogue. The whole period is only one week, and the time span is not large, from the end of August to November (including one day after the tragedy). large intervals).Dostoevsky's basic principle in dealing with the time and space of the plot is to concentrate many events or various clues at the same time and unfold them in parallel on the same level, so that different characters use different methods in different situations. The voices sing the same tune, forming polyphony or polyphony.In the novel, after the Karamazov family got together in the monastery, several main threads of the plot unfolded in parallel at the same time, and some events overlapped in time, (such as when Smerdyakov killed the old Karamazov, Dmitry Going to Fenya to inquire about Grushenka's whereabouts, and then going to Perkhodin to redeem the pistol, planning to go to Mokroye to meet Grushenka and commit suicide; Ivan is on the way to Moscow; Shah returned to the monastery from Grushenka's house and solved his crisis of faith.) In terms of content, they echo each other, which is commonly called "opposition" (such as Dmitry's "zealous confession", Ivan's " Rebellion", "The Grand Inquisitor", Alyosha's biography of the elder and his talks).During the development of the plot, the main characters directly or indirectly engage in dialogue around the question of whether there is a God and the eternal life of the soul.These dialogues are philosophical and seem to be outside the plot, but actually determine the actions of the characters, especially explaining the ideological motivations for the murder. The main characters, whether it is Ivan or Dmitry, have strong self-awareness, they are opposed to "talking behind their backs", making certain comments, and at the same time they believe that they have the ability to change from within, and as long as Still alive, they haven't finished their development, haven't spoken their final insights.They are not the mouthpieces of the author, they can express their opinions directly in the dialogue, and develop their ideas to the extreme.For example, in the chapters "Rebellion" and "Inquisitor", his voice seems to overwhelm the author's voice, and even the conservative liberal critic Golovin pointed out: "...'Inquisitor' This myth confuses readers, who is the author's more correct--the person who represents the worldly interests and does not believe in religion, or the Christ who founded the religion?... No matter how warm the love aroused by the image of the savior is, the reader It's always haunting the thought that it's wrong after all to give alms to an unearthly benevolent savior, so the cause of atonement has failed. As long as the narrative goes on and the two scales are perfectly balanced, you're not going to have the total victory of Christ's benevolence comforting impression.” This is because the writer adopts a new stance towards the protagonists, allowing them to have fully free and independent personalities, and to talk to them on an equal footing.Of course, the protagonist's voice is strengthened to be equal to the writer's voice, and has the same value, and it can only be accepted in a relative sense.In fact, the protagonist's "independence" is always restricted by the author, just as Bakhtin said: "We affirm that the protagonist's freedom is freedom within the scope of artistic conception. In this sense, his freedom is like the objective protagonist." He is also created, just as he is not free. But creation does not mean fabrication.” Obviously, the independence of the protagonist and the independent value of his voice are relative, nothing more than emphasizing that within the scope of artistic conception, the writer must Logical development is used to create, rather than fabricate, and the writer, as the subject of creation, no matter what form he appears in the novel, always expresses his own voice through various means and plays a restrictive role, so he uses "rebellion" and "religion" Taking the two chapters of "The Justice" as an example, the writer tried to deny Ivan's statement through various artistic means, or implied that his narrative was the temptation of the devil. The main characters in the novel have a dual nature.The writer always gathers the two poles of opposites into one character, making them reflect each other. In complex and delicate situations, they collide, reveal, alternate and renew in tense dialogues.Not only Ivan, but also Dmitry, the heroine Katerina, and Grushenka.Katerina is bold and courageous, full of self-sacrifice.In order to save her father's reputation, she took the risk to meet Dmitry.She is both grateful for Dmitry's "help" and aware that she has been insulted and hurt.Therefore, she is willing to be his fiancée, to retaliate mentally with double compensation.Torture (also self-tortured) the beloved Ivan, forcing himself to play the role of a faithful fiancee.Her love and hatred for Dmitry and Ivan are mixed.In the court and after the trial, the changes in her feelings and the alternation of love and hatred for Dmitry and Ivan were clearly shown.Grushenka was originally a kind and enthusiastic girl who was deceived and abandoned by a Polish military officer. Later, her family could not tolerate her and she almost lived on the street. Finally, she was taken in by the rich businessman Samsonov and became his mistress.Unfortunate encounters and irreparable wounds gave birth to a feeling of revenge on the society in her heart, so her kind nature was permeated with hatred, and this contradictory character often influenced her words and deeds—she sometimes Shy, docile, and kind, sometimes bold, vicious, and vicious.She teased and played tricks on Karamazov and his son out of revenge, but when the tragedy happened, she immediately admitted that she was the cause of the disaster, and sincerely repented for her past behavior. Dmitry's sincere love finally caused her a great tragedy. The main change is that her inner conflicts tend to calm down, and her kind nature has been fully revealed. In Dostoevsky's novels, complex dual characters have their corresponding "same-looking people".Ivan in the book has several "similar people".They are Rakitin, Smerdyakov, the Devil, and even old Karamazov; these same-looking people are several stages of possible development of Ivan's thought, but the writer does not place them in the flow of time, but puts Draw on a horizontal plane.It makes Ivan and his "people of the same appearance" set off each other, and reveals Ivan's dual personality more deeply. Similar to the writer's previous novels, Psychoanalysis is still based on depicting the complex and painful experiences of a personality with strong self-awareness in special events or in the vortex of events, and in the communication and dialogue with other ideologies. Inner feelings, especially the psychology of dual personality.But in terms of means of expression, in this last novel, the writer mainly uses dialogues or scene descriptions of the characters to express the psychology of the characters, while the writer uses less direct narration or analysis, or even the description of inner monologues.For example, Ilyusha, who felt pain, injustice, anger and inability to avenge his father’s abuse, recounted the conversation between the father and son and how Ilyusha hugged him through his father Snegilev’s conversation with Alyosha.痛哭的场面来表现的；斯涅吉廖夫遭到的深重的伤害，及因自己的贫困而难以维护的自尊心在他将阿廖沙送给他的二百卢布扔在地上，用脚去踩踏并大声叫喊“你们的钱……”的这一场面中获得了极为强烈的反映；德米特里与老卡拉马佐夫和卡捷琳娜的矛盾，由此而引起的他内心的折磨和难以忍受的痛苦，以及他的两种理想的激烈斗争，都是他向阿廖沙袒露心迹时直接叙述出来的；卡捷琳娜对德米特里和伊凡的感情，她过去所受到的精神创伤，对德米特里的长期积怨在法庭上以证词的形式作了尽情的宣泄。在上述的场合作家并没有对人物心理作详细说明，完全是人物通过对话或自己的叙述来展现自己“心灵深处的奥秘”的。小说中对人物下意识的描绘尤为精彩，独具匠心。描绘下意识的心理活动虽然离不开作者的说明，但仍以对话为主，在小说第二部第二卷第六、七章“暂时还不清楚的一章”和“'跟聪明人谈谈也是有趣的'”中，斯梅尔佳科夫在谈话中已经暗示他将利用老卡拉马佐夫和德米特里的矛盾假象杀害老卡拉马佐夫，劝伊凡早日离开，而伊凡对这种暗示不置可否，只是告诉斯梅尔佳科夫他明天将去莫斯科。这次谈话已经使伊凡感觉到父亲可能被害，但尚未明确意识到或不敢明确。第二天在去莫斯科的火车上，他心中“突然笼罩上一片阴影，一种有生以来从未感到过的哀伤在心中滋生”。他承认自己是“下贱的人”。当时，伊凡并不完全理解产生这种情绪的原因，因为支配着他的是潜伏在下意识中的思想——一切都可以做，弑父也行，只要我不直接卷入。只是在案发以后伊凡回忆和分析当时的情景、通过与斯梅尔佳科夫的三次谈话（见第四部第二卷第六、七、八章）才明确他当时的言行所含有的真实思想，即默许了斯梅尔佳科夫的图谋。这里的对话在揭示伊凡下意识活动的作用是十分明显的。尤为典型的是伊凡的内心矛盾和思想冲突化为了两种声音，以两个人的对话形式表现出来，这便是伊凡和魔鬼的对话（见第四部第二卷第九章）。在对话中魔鬼将伊凡某一方面的思想和感情——用伊凡的话来说，“最卑劣、最愚蠢的一个方面”，即他的无信仰、否定一切、犬儒主义、人就是“人神”、可以为所欲为，以及他的犹豫不决、良心上的磨难，等等表现得淋漓尽致。 陀思妥耶夫斯基早在60年代初就向往19世纪能出现一部“艺术巨著”，它不仅体现“基督的思想”，即“恢复……堕落的人的本来面目”，“为社会上被侮辱和唾弃的毫无权利的人辩护”，而且“将充分而永久地表达自己时代的追求和特征”。19世纪60年代末托尔斯泰的发表后，更引发了陀思妥耶夫斯基创作现代史诗性小说的想法。他所理解的现代史诗性小说面向俄国的现在和将来，主人公不是传统的贵族，而是历尽生活磨难，最后获得信仰的现代俄国人。为了实现这一想法他在70年代初构思了《无神论者》、《大罪人传》，但都没有实现。这些构思的部分内容分别写入了、《少年》和。前两部作品基本上还没有突破传统长篇小说的框架，只是在最后一部作品中作家才实现了创作现代史诗性长篇小说的愿望。在这里作家将一个家庭的历史和当代重大的政治、社会、宗教、伦理、哲学问题相结合，将种种难以相容的场面汇合在一起：家庭的争吵，爱情和财产的纠葛，卑劣的情欲和崇高的追求，哲理的对话和神话，教士的生平和说教，心灵的煎熬与忏悔，朱门的狂欢豪饮与穷人的悲惨生活，谋杀与侦破，法庭上的起诉与申辩等等，引入了史诗、悲剧、宗教神秘剧、哲理、惊险小说等因素。因此就小说体裁特点而言，有的评论家称是“综合性的长篇小说”。 是陀思妥耶夫斯基最重要的一部作品，充分体现了作家创作的思想、艺术特点。在这部小说中作家力图证明，在俄国从农奴制转向资本主义的过渡时期，传统道德观念已经瓦解，人民遭受着深重的苦难，处于畸形人际关系中的人们难免一个悲剧性的命运。“卡拉马佐夫气质”便是这种不合理的社会的产物，在这样的环境下必然会产生否定上帝、否定现存社会制度、要求变革的种种思潮，可是无神论、“社会主义”（实际上作家指的是空想社会主义或无政府主义）又会带来新的祸害，而陀思妥耶夫斯基提出的解决这一矛盾的答案中又暴露出企图从苦难中求得新生，以宽恕、爱、信仰上帝来建立互相团结、和谐幸福的人间天堂，反对革命暴力的空想。但是作家在小说中提出的人生意义、无神论和社会主义、宗教信仰和伦理道德，社会主义和个性、人性中的善与恶、个人命运和俄国前途等问题以及对资产阶级道德的批判却表明了这部作品内容的深度。 在俄国和世界文学史上具有重要地位。陀思妥耶夫斯基的作品，尤其是他最后一部长篇小说影响了许多作家，不难从他们的作品中发现与他的渊源关系，如扎米亚京（1884—1937）的反乌托邦小说（1920—1921）中的救世主就会使人想起中的宗教大法官；托马斯·曼自己承认，他在创作长篇小说《浮士德博士》（1947）的过程中曾一再阅读伊凡·卡拉马佐夫与魔鬼谈话的篇章；像罗曼·罗兰那样的著名作家，谈到俄国文学的影响时会提到。弗洛伊德称：“是迄今为止最壮丽的长篇小说。小说里关于宗教大法官的描写是世界文学中的高峰之一，其价值之高是难以估量的。”