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The aim of this is to retain the lessons learned from post-structuralist reading practice even in a specific historical context, instead of merely throwing the baby of close reading out with the bathwater of poststructuralist aporias (as have some "culturalist" views).5 Recent scholarship has repeatedly pointed to the role of the Slavic East in Freud's formation. [...]Timothy Beasley-Murray argues on the basis of Freud's Czech childhood and nanny for "the curious role that the Slav plays as a symbol of the repressed in Freud's own biography and work," and generalizes from this that "[f]or Freud, the Slavonic represents the repressed within German-language culture: an element of the alien within the familiar that Freud's theory seeks to domesticate. "8 One of the great merits of Rice's work is its discussion of not only the thematic links between the two works, but also their structural and generic ones. [...]Freud's work immediately after The Future of an Illusion, Civilization and Its Discontents, not only continues many of the same arguments, it also is still in dialogue with Russia and Dostoyevsky. [...]the famous section of Civilization where Freud rejects the idea of neighbor-love—a passage since commented on by Lacan, Reinhard, and others—may itself be seen as a rejection of a specifically Eastern or Russian idea. Freud's Dostoyevsky essay has received relatively little critical attention perhaps due to its author's own half-heartedness in writing it (it was a commissioned piece in which Freud himself seemed to be only faintly interested), as also with its own structural irregularity, ending with a discussion of a Stefan Zweig novella and not of Dostoyevsky. [...]questions of literary art are dismissed with a cursoriness unusual even for Freud right near the essay's beginning.