When Chinese scholars and art lovers mention the controversial Russian writer Dostoevsky, they must think of Gorky's "On the Habits of Small Citizens" published in November 1905 and Lunacharsky's Preface to Dostoevsky's Collected Works in 1931.Gorky pointed out: "Tolstoy and Dostoyevsky are the two greatest geniuses; they shocked the world with the power of their own genius, and made the whole of Europe look at Russia in amazement. Great figures such as Shakespeare, Dante, Cervantes, Rousseau and Goethe are juxtaposed." However, while making such a lofty evaluation, he also severely criticized the negative influence of Toon and Dolce: "However, they are deeply concerned about their dark and unfortunate motherland. But it had a bad influence.” Because on the land of Russia, “the ruling class is domineering and unscrupulous, turning the whole country into a dark execution ground.” Toon advocated “self-improvement” and “don’t use violence to resist evil.” Shi advocated "patience".In the era of revolutionary wars, Gorky wrote such a weighty article from a revolutionary standpoint, and of course he was highly praised by Lenin.Thus, Gorky's comments on Dostoevsky became the authoritative, official testimonial.

With the victory of the October Revolution, all wastes have been rejuvenated, and all industries are waiting to be promoted. The proletariat must re-evaluate all the spiritual wealth of the predecessors.In May 1918, Gorky wrote a speech "How Do I Study" for the report held by the "Culture and Independence" Cultural Education Association. Due to illness, he asked someone to read it on his behalf. The article was published in "New Life" the next day. Newspaper.Gorky, who was self-taught, called for reading and pointed out in this autobiographical narrative that the benefits of reading are endless.Perhaps out of caution, perhaps wanting to emphasize that the world is more important than the school, anyway, in this article on reading, he never mentioned which books he had read, what works he liked, and who he admired. He only talked about how his grandfather taught him to read. How to be naughty in elementary school, buy "Stories from the Bible" with your own change, and how to withstand the influence of religious atmosphere, but in the world, to be precise, when I was living under the surveillance of the police in 1902, I was inspired by a one-eyed shoemaker , got rid of the influence of religion, and realized the true meaning of life.The thing is like this: The shoemaker came to borrow books from Mr. Writer, and Gorky gave him a "not very clever little book "The Evolution of the World and the Evolution of Society"". A few days later, the shoemaker came to chat with him and made a big deal , are quoted as follows: "Can I draw an inference from this that God does not exist?" "If God exists and everything is according to his will, it means that I should submit to God's highest order. Live in peace and peace with your predestination.” “And now to go further: If God exists, then I have nothing to do; if there is no God—then I am responsible for everything, for the whole life and all !" "I would like to take responsibility according to the example of the priests, but I have used another form-not obedience but rebellion against the evil in life!" "I have made this decision for myself-to be responsible for Responsible for everything!" Gorky commented: "We have been talking about it late into the night in a friendly way, so I believe even more that this unimportant little book is the last blow that makes people's hearts renew their frantic search for religious beliefs. Makes a man show joyous reverence before the intellectual beauty and power of the world." We know that the one-eyed shoemaker is a real man, and that he loves to read, but I venture to believe that the above statement is 100% Dostoev Ski thought.Don't forget that after Gorky finished "How Do I Study", he added the words "short story" when he published it.He adopted the method of embedding new ideas, brilliant!Because, the one-eyed shoemaker's argument comes almost entirely from the mouth of the Dolce character in "The Brothers Karamazov".The author does not believe that Gorky has not read Dostoevsky's two most important books, nor that the one-eyed shoemaker is so brilliant.Gide said that apart from Nietzsche and Dostoevsky, he has not found any predecessors who so clearly stated the true meaning of life in terms of the relationship between man and God.We will focus on this issue below.

Entering the Stalin era, writers and other intellectuals from old Russia had to carry out ideological remolding, and Gorky, as a "soul engineer", was no exception: "Educators must first be educated", and even he himself was under certain political and ideological pressure , had to strengthen critical awareness.His 1928 literary essay "Talking about How I Study and Write" is quite decent overall from the present point of view, but his criticism of Dostoevsky is quite harsh: "Dostoevsky's (that is) is the most talented and vicious of all the countless attempts to slander the revolutionary movement of the seventies." (Also translated as "Notes from Underground") were labeled as reactionary novels together, and even three years after Stalin's death, that is, "On Dostoevsky" published in Moscow in 1956 (by Yermilov, Shanghai Translation Publishing House 1985 Chinese translation) pointed out that not only "slandered the revolutionary movement of the 1970s", but also ""The Brothers Karamazov" was written to a great extent in accordance with the direct orders of the ruling group. In Rothman's valuable essay "Dostoevsky and the Ruling Group of the Seventies" (Literary Heritage No. 15, published 1934), it is said that Dostoevsky Dostoevsky's relationship with the wealthy bureaucrats and the tsar's court explores the actual political requirements of the reactionary rulers that Dostoevsky expressed these or those plots in the novel." (Chinese translation, page 250) "Brothers Karamazov" has one more "title": church novel (ibid.).If this kind of hateful political prejudice really confused some naive readers in a certain era, it seems extremely unfair today, and it can even be said to have ruined the precious cultural heritage of mankind.Unfortunately, even today, these three books are still regarded as reactionary novels by some people. It is not enough to be judged as reactionary, and the word "most" has to be added: "The most reactionary novel in Dostoevsky's works. This is the view of a paper in "Critical Biography of Famous Foreign Writers".

With the frenzy of class struggle launched by Stalin, the dictatorship of ideology has been strengthened day by day, those writers who are considered to be more artistic and more reactionary have been severely criticized, and Tuoshi did not escape this fate.The most representative and later most cited critical article is the preface written by the "authoritative" Lunacharsky for the 1931 publication of Dostoevsky's Collected Works, There are many articles, except for a little abstract quotation of Gorky's comments on Dostoevsky, the whole article is hated and clubbed, and the final conclusion is: "On the one hand, we should learn lessons from Dostoevsky's works, on the other hand , but we must never learn from Dostoevsky. We must not sympathize with his state of mind, we must not imitate his style. Whoever wants to do this, that is, whoever wants to learn from Dostoevsky , he cannot be an assistant to the cause of construction, he is the embodiment of a backward and decadent social class.” On the occasion of the fiftieth anniversary of Dostoyevsky’s death, the public released Dostoyevsky’s anthology, which essentially Published to the public as a negative teaching material: Appreciate the strange texts together, and analyze the doubts.

Today, the achievements of the October Revolution have disappeared on the land of Russia, and people are already reflecting on and summarizing all cultural phenomena in Russia and the Soviet Union.Then, we should probably have a new understanding of Dostoevsky. Of course, this is mainly the task of Russian writers.The author here is merely translating and commenting on Gide's views on Dostoevsky.Gide was only four months younger than Gorky, knew Gorky very well, and in 1936 he was personally accompanied by Stalin to deliver a eulogy for Gorky on Red Square.However, Gide started from another standpoint and perspective, and made a completely different evaluation of Tuoshi at almost the same time, although he was under the pressure of a strong revolutionary literary and artistic trend, and he never let his book written between 1908 and 1908. Reprinted in 1921 (published in 1923).It was not reprinted in France until the early 1980s.Looking back at this treatise now, I think it is quite meaningful.

First, Gide believes that the basis for judging a literary artist is mainly his works, not his words and deeds.In the early twentieth century, Gide was the first to question Danner's theory of using the influence of race, region and time to explain literary works. Birth, family status, interpersonal relationships, as well as memoirs, diaries, conversations, etc. Disapproval.Later, with Gide's support and encouragement, Proust's works came out and became famous in one fell swoop, and Proust put forward a systematic criticism of Saint-Beuve (see "Refuting Saint-Beuve").Gide repeatedly pointed out that Dostoevsky was not an ethicist, nor a political theorist, nor even a good critic, but a novelist and a thinker.He said, "When Dostoevsky talks about theory, he disappoints us."He "wrote theoretical and critical articles quite mediocre", citing "A Writer's Diary" as an example, saying that the theoretical articles in it were simply unreadable.This is related to Dostoevsky's inability to directly express his thoughts. In Dostoevsky's own words: "I am not good at writing about myself, and I am not good at writing about myself appropriately"; Gide said: "Once Dostoevsky When he talks about himself, he is confused and ambiguous"; "He is very clumsy when he speaks in his own name, on the contrary, when his thoughts are expressed through the characters in his pen, they are very eloquent"; It is never expressed nakedly, but always expressed through various characters in the pen." The conclusion is: "Tuoshi's novels are the most thoughtful novels, and at the same time they are never abstract. They are also the most dynamic and exciting novels I have ever read. .” This is completely different from the critical approach of Gorky and Lunacharsky.In the famous article "Talking about the Habits of Small Citizens", Gorky angrily quoted the three words "be patient" in Dostoevsky's speech to Russian society at the unveiling ceremony of the Pushkin Monument, while ignoring Dostoyevsky. His good feelings and lofty evaluation of Pushkin.As for Lu’s nearly 20,000-word preface, he quoted less than 200 words from Tuo’s works. On the contrary, he quoted a lot of other people’s remarks, memories, diaries, etc., including an editor’s diary as long as 1,600 words.This man, wearing tinted glasses, made irresponsible remarks about his works behind Tuo's back.Gide, on the contrary, believes that imaginary works can often reveal the inner secrets of the author better than memoirs, diaries, and even autobiographies, and that novels are closer to the author's real thoughts, and can better express the author's opposite and complementary mentality.

Second, since Dostoevsky could not express his thoughts clearly, he expressed them through the characters of the novel, and even expressed his precious truth through some secondary characters.From this, it can be confirmed that Tuoshi's works are not based on theoretical conception, nor follow orders, nor follow the will, but are immersed in reality, produced from the meeting of thought and reality.Gide said: "A real artist is always half conscious and half confused about himself when he creates. Such an artist does not know who he is, and only knows himself through his works and the use of his works." Therefore, we must understand novels. The writer's thoughts must be drilled into the novel.For this reason, Gide carefully read all Dostoevsky's novels, even read them four or five times, and was fascinated by them.He found that no one in history has grasped the essence of life so clearly and specifically in his novels like Doshi, and raised constant anxiety: "What is man? Where does man come from? Where is he going? What was man before he was born? What will happen after death? What truth can a person seek?" Or more precisely: "What is truth?" So Gide thinks that "The Brothers Karamazov" is the most important novel by Dorothy, because the author first through the characters For the first time, he clearly raised questions about the problem of man and God: "Is there no God? Well, then... everything is allowed", "If God exists, everything depends on God, and I can do nothing except his will. If God Does not exist, everything depends on me, then I have the responsibility to show my independence".And: "If God exists, everything obeys God, and I can only bow my head; if God does not exist, everything depends on myself, then I must show independence."How to show independence?This creates anxiety.Everything is licensed, licensed what?What can a man do?The anxiety that led to Nietzsche's insanity also caused Gide's "disciples" such as Sartre and Camus to suffer for decades, writing tens of millions of words in an attempt to answer the above questions, which is called existentialism literature.In Dostoevsky's "The Brothers Karamazov", "The Idiot" and even other novels, he repeatedly raised the above-mentioned crucial questions explicitly or implicitly, and searched for their answers.We know that Dostoevsky lived in a religious society but opposed the church. He hated the church, especially the Catholic church.And he is a fanatical believer, but he only accepts the teaching of Christ in the Gospel.Therefore, he was strongly criticized by Catholics.He tried to embody the core of the spirit of Christ through the characters in the novel, which is also the core of the mystery of Dorothy's thought: "The individual wins in the abandonment of individuality"; Resurrect life in eternity.” There is no charge or order here, and in this sense, the characters of Tuoshi declared: “You should not waste your life for any purpose.” Because the characters of Tuoshi believe that there is eternal life in the world, they believe that eternal life It's not about the future. If you can't achieve it in this life, then don't even try to achieve it in the future.This is very different from the church's idea of ​​eternal life.So how do Doshi's characters personally experience eternal life?Dostoevsky's answer: "Voluntary sacrifice, voluntary self-sacrifice, self-sacrifice for the public, seems to me the sign of the highest development of the personality, of superiority, of high self-control, of Sign of supreme free will. Voluntarily sacrificing one's life for others, being crucified and being burned alive for all, all possible only when the personality is highly developed." ET NUNC (from this time), Immediately Into eternity, into the kingdom of God.In this way, Dostoevsky's god is Christ and the people.Judging from his works as a whole, he does treat the people as gods.Therefore, if we apply Gorky's words, it is precisely Dos's novels that "make people's hearts renew their frenzied exploration of religious beliefs, and make people show joyful admiration in front of the intellectual beauty and power of the world", unlike the ones Gorky criticized. That "stubbornly teaches and justifies negativity about life".

Third, Dostoevsky did try to directly clarify his thoughts from the perspectives of ethics, sociology, political science, psychology, and literary theory, but all failed.Because Dostoevsky is self-contradictory and inconsistent from thought to personality to behavior: sometimes split and sometimes merged, sometimes single and sometimes plural.A theoretical overview is impossible in such a complex and varied situation.But he finally found the form of the novel, and finally distributed his contradictions and changes to various characters, and even each character has his existence, and each character often has a dual personality.This selfless devotion protects his self-contradiction.Tuo's characters not only have dual personalities, but sometimes they go hand in hand. They are aware of their inconsistencies and enjoy talking about their duality.The protagonist Stavrogin declares: "I can, and have always done so, desire to do good and feel pleasure in doing it. But at the same time I want to do evil and feel equally satisfied in doing it." Therefore, Gideau Quoting Baudelaire's famous words written in "Private Diary" for the first time: "Everyone has two kinds of petitions at any time: one yearns for God, and the other yearns for Satan." Montaigne is quoted in the preface to Canto: "The disgusting things and the beautiful things in the world are in me: People have long been accustomed to all weirdness; but the more I pester myself and know myself, the more I am surprised at my own ugliness, and the more I am in harmony with it." I can’t get through it.” “Human behaviors are full of contradictions, and there are no surprises, and it seems impossible to be the same.” In this way, Montaigne and Baudelaire provided the basis for Dossier’s creative ideas and creative methods.Indeed, Tuo's characters often appear in turn with two contradictory and opposing personalities, or even appear at the same time, and highlight their demon-possessed side.Christ said: "It is not to force them to leave the world, but to make them avoid the devil." Dostoy's characters try to avoid, but they can't avoid, which produces lingering anxiety; for this reason, Dostoy Fowski has been troubled all his life: he both hates the devil and thinks it is necessary; for this reason his later works are saturated with evangelism; for this reason the devil has become an indispensable part of the work of art: it can be said that "there is no devil without the participation of the devil". There is no art."

The opposite of the devil is the angel, so who is the angel and who is the devil in Doshi's works?Doshi's "angels and devils" are not the angels and devils in traditional religious stories, nor the good guys and bad guys or good deeds and evil in general novels, but mainly manifested as wise men and walkers, nobles and scumbags who complement each other.In Dostoevsky's view, the wise man is arrogant, inactive, and self-confident; the traveler is mediocre, resigned to domination, and courageous in action.The wise man is happy to rule the traveler, but at the same time he is irritated by the traveler because the traveler sees the clumsy behavior of the wise man as a caricature of his own thoughts.However, in the relationship between thought and action, action is the key.Gide borrowed Blake's famous saying many times: "He who desires without action stinks." Dostoevsky also repeatedly criticized "the man who thinks but does not act."For only one who has changed from pride to humility can approach eternal life. "The Gospel" reads: "He who humbles himself will ascend to heaven." This concept is always stuck in Doshi's writings: bullying makes people suffer, but humility makes people holy.Pride and humility, says Gide, are always the secret motives of the actions of Dolce's characters.Everyone in the world is a sinner, and only sinners who repent can ascend to heaven.Not only to confess to the priest alone, but to confess in public, and in the most embarrassing occasions, to show sincerity.For example, when Raskolnikov confessed his crimes to Sonia, Sonia immediately persuaded him to kneel in the square and shouted "I killed someone" in public. Only in this way can the burden of the soul be lightened. .Doshi's conclusion is: "The lowest man is nearer to the kingdom of God than the noblest." In Doshi's novels, as in the Gospels, the kingdom of heaven belongs to the mentally poor.Speaking of the Gospels, Gide wrote in his book: "With a poor mind a man can enter the church."

Fourth, Gide quoted Nietzsche's praise many times, "Only Dostoevsky taught me a little psychology. To me, it is more important to discover Dostoevsky than to discover Stendhal", and take it as an inscription .Dostoevsky's excavation of the minds of the characters in the novel is comparable to Freud's research on the psychology of patients, and the achievements and contributions of the two can be said to be comparable.Gide may have preferred Dostoevsky, since he was himself a writer, and above all a novelist.Dostoevsky discovered that the human mind has a layered phenomenon.His characters are often bewildered by double temptations, and their psyches have three levels, or zones: 1. the intellectual zone, where the worst temptations breed; 2. the emotional zone, where passions run rampant; There, beyond the reach of the intellect and the passions, may be called the Easter Zone, or what Christ called the "second birth."These three levels are not completely separated, there is no specific boundary, and the three interpenetrate.The intermediary zone is the realm of the passions, where the drama of the whole of humanity ensues, but passions, however turbulent and intense they may be, are irrelevant because the depths of the soul remain untouched.Dostoevsky tried to use the above ideas to push his characters into this realm. In his view, the deep region is not the hell of the soul, but, on the contrary, it is the paradise of the soul.Because of this, his characters now and then vaguely reach the realm of beatitude.This "bliss" established on earth, this instant pleasure, this eternal moment, is also embodied in Gide's "Bread of the Earth": "It is in eternity that we should live from this moment. And then, it is from now should live in eternity, shouldn't he?"

So, what does the state of beatitude look like?How does it feel to enter eternal life?Who has experienced it firsthand?The author thinks that the examples and quotations given by Gide many times are suspicious and not enough as a lesson.However, he himself firmly believed in it.He thought it was what it feels like to have an epileptic seizure.In Gide's view, those who are interested in reforming the field of thought are often unbalanced in their own thinking, and they have the courage to legitimize the imbalance in their own thinking. This is the achievement of reformers.Gide, who has done serious research and painstaking research, believes that many of the great reformers were insane, epileptics: "Luther and Dostoevsky were also epileptics. Socrates Possessed by a spirit, St. Paul has a mysterious thorn in his flesh, Pascal faces the abyss, Nietzsche and Rousseau end up mad".According to him, a prescient person of extraordinary intelligence must be somewhat schizophrenic in addition to his general thinking and behavior.As for the state of blessedness, Gide has never made it clear.In short, on such an important issue, Gide dared to make such a subjective induction (because he did not provide more scientific arguments), and his intentions were indeed sincere, but it seemed that he lacked stronger persuasion. Finally, we want to study Gide’s overall evaluation of Dostoyevsky, and then explore Dostoevsky’s influence on Gide. Observing Gide’s thoughts through Gide’s comments is our translation Introduce the main purpose of this book. Gide's lofty evaluation of the novelist and thinker Dostoevsky can be summed up in one sentence: "There is no one before or since." Important", convinced that Dostoevsky is "the greatest novelist", greater than Balzac, Dickens, etc., because "in some fields, it is more profound than any writer, and its touch points are more important than any writer. ".Doshi's novels have achieved a miracle, not only shaping each character into a family, that is to say, existing according to their own essence, sticking to their own special secrets, but also appearing in complicated appearances, and making various characters full of contradictions compete with each other. endlessly.Therefore, in Gide's view, Dostoevsky is a master of revealing psychological secrets, good at showing "the coexistence of emotions full of contradictions".We know that the human mind is complex and changeable, diverse and disorderly, and Dostoevsky's thought is based on the worship of the richness of the mind.The psychological truth is the highest truth, starting from here can shake the traditional Western concept of people and destroy the "immutable transcendental reality", which Westerners have used as the supreme spiritual adjustment for thousands of years. Therefore, all the writers Gide admired were anti-traditional, from Rousseau to Nietzsche, from Montaigne to Dostoevsky, and so did he himself.Because, in every historical period, human beings always try to cover up their true humanity with conventional images.And they have been committed to removing this mask in different eras, tracing back to the source, and grasping the nature of human beings.In practice, he has developed a unique insight, opposed to conformity, opposed to immutability, was not afraid of the devil, and was willing to split his mind and even split his personality.They never forsake anything, protect their own essence and shelter their own dross, and spend their lives in constant division.Gide himself said: "The most opposite tendencies have never made me a distressed person." (1919) Therefore, digging the darkest corners of the soul has become the main task of these writers, and the novel just It is an art that can't be exhausted. With the help of the "devil", through depravity, inaction, and crime, it expresses the ups and downs of fate, the changes of morality, the purity of sentiment, and the nobility of the soul in perceptual forms and visual language. Thereby exposing the devil, ugliness, and sin.In this sense, it is not only possible but also necessary to fully affirm the positive role of the devil; also in this sense, Baudelaire named his collection of poems.It is from here that Gide sets out to call Dostoevsky the master of the novel. We cannot help asking: Why did Gide admire Dostoevsky so much?As long as you read Gide's works, it is not difficult to understand. Moreover, he himself has repeatedly stated in this book: "I regard Dostoevsky's thoughts as my own"; Dostoevsky to explain my own thoughts"; "I feel that he has inexhaustible similarities, and what I consciously or unconsciously seek from them is the closest thing to my own thoughts." We even It can be said that Gide regards Dostoevsky as his master from belief, thought, creation to behavior, and we can completely apply Gide's comments on Dostoevsky to him. Gide’s close friend for nearly half a century and Nobel Prize winner (1937) Roger Martin Dugard said that Gide read too many Dostoyevsky’s books and was deeply “poisoned by Central Slavs” , learning from Dostoyevsky at every turn, such as imitating Dostoyevsky's "confession" to others at every turn.We know that Tuo is also like the characters in his own writings, groveling and bewildered, often appearing suddenly, confessing to others in an inappropriate way, begging for forgiveness, and making others bewildered.Gide did the same, how similar to Neil: He always revealed his heart to people he didn't know very well, and in front of visitors who respected him, he casually narrated secrets and even privacy, which made them startled.His public confession at any time and place has become a character in Dostoevsky's pen.Gide's portrayal of his image in the world is not to be coquettish, but a sincere act, driven by an uncontrollable impulse: the split of narcissism must be supplemented by being loved.Montaigne said: "Man can only know himself." He doubted the possibility of knowing others.But there is no denying that everyone has an irresistible desire to be known by others.For this reason, Gide believes that it is necessary to be sincere, to overcome cheating, to oppose disguise, and even to cover up mistakes with false reasons.However, how to obtain sincerity?Gide, who has an independent personality, regards Dostoyevsky as a model: An artist should seek out his personal ethics and should not accept things outside himself, so as to achieve sincerity, that is, the sincerity of being faithful to himself.In this sense, he quoted Dostoevsky's quip very much: "Life should not be wasted for any purpose." Because, in his opinion, sincere literary and artistic creation is the most valuable, so he even opposed " Faithfulness to the sincerity that is imposed on me by others" we can translate this Europeanized saying as: Sincerity in blind obedience is piety without discernment, just as the dogma he criticizes in "The Counterfeiter" Christians, that pious "zombie." Gide’s characters, like Tuo’s characters, are very self-expressive, that is, sincerely self-revealing, sincerely self-prominent, confessing inwardly without changing their appearance; like Tuo’s characters, although they are very representative, they are Never divorced from humanity, never symbolized.In short, keep your humanity and not become an abstract symbol. "The most difficult thing in this world is to maintain oneself." "The Counterfeit Coin Maker", which fully embodies the cooperation of the devil, depicts the multi-level dialogue of the author's own consciousness, that is, the author's heart is divided into many characters, which confirms Tosi The psychological "unexplainable phenomenon" in Toyevsky, that is, the sudden behavior "indifferent to the interests", has neither warning nor motive. (1914) On the train from Rome to Naples, the Middle Ages character Lafcadio put poor Flory on the train just because he always saw a fire in the field immersed in the night before counting to twelve. Sowa threw it out of the carriage.The novelist Balaglio dared to say: "There is no reason to assume that people who commit crimes for no reason are criminals." Such unscrupulous behavior and arguments certainly aroused the defenders of Western civilization—whether religious or secular. ——Severely criticized, but warmly welcomed by the young people who claim to be Nathanael, the protagonist of "The Grain of the Earth", and these people now call themselves Lafcadio. A generation, maybe two, of surrealism. Like Dostoevsky, Gide is also a Christian who opposes Christian society (especially Catholic society). He is not bound by the Christian Church, but he regards the Gospel as the supreme truth.He once joined the communist camp, but said that "it was the Gospel, not Marx, that led me to the road of communism."He cites the Bible consciously or unconsciously in his writings, sometimes surprising even himself.But never regretting it, on the contrary, he thinks that from the early days of "The Marsh" (1895), what interests him most is what he has unconsciously written into the book, this unconscious part, which he calls God. bestowed part.In order to approach the truth, the bliss, it is necessary to probe the human heart, especially the deepest depths of the soul.For this reason, he also paid special attention to the study of Dostoyevsky's unique literary expression: with a thick and profound psychoanalytic realism, and noticed that Dostoyevsky was the first to use the stream of consciousness as a literary form "Push to multiple and exquisite perfection", such as "The Underground Talent" (1864) is just an inner monologue from beginning to end.Gide himself also created the literary form of "a set within a set" suitable for psychoanalysis.Gide has finally found a model suitable for his own conditions, who can blatantly reject all the constraints of traditional morals and dogmas, and go his own way with confidence, thus creating works that are rich in thought, full of passion and full of vitality. Gide has always been proud of French culture, but it is really commendable to praise a writer from a backward Russian Empire so much, especially at that time. Those Russian "ignorant and arrogant intellectuals" criticized by Skift can be regarded as well-read classics.Gide criticized: "For foreign things only willing to accept things similar to ours, and to find our order and logic and even our image from them, it would be a big mistake." He repeatedly reminded: "If France only stares at To look at your own image, to look only at your past image, is in mortal danger." These thought-provoking teachings are still of great benefit to us today.