Shestov argues that Dostoevsky would not have become a writer had he failed to share his observations with others ibid.
One may thaw and revive a frozen heart in that convict, one may wait upon him for years, and at last bring up from the dark depths a lofty soul, a feeling suffering creature, one may bring forth an angel, create a hero! Myshkin is strange, but he is handsome and therefore attractive to Nastasya and Aglaia — and a rival to Rogozhin and Ganya.
For Shestov, like for Dostoevsky and Nietzsche, the focus of philosophy moves from the universal to the individual. The proponents of the Slavophiles saw the future of Russia in indigenous Russian values in line with an Orthodox Christian conception of the world Groys, p.
His sickness returns to regrant him a vision of perfect harmony. Myshkin is impulsively honest; we admire his honesty but we learn early when to be honest and how to be truthful; we learn the art of telling the truth and of being tactful.
At last, as the prince so often yearned as the book neared its end, he is absolutely alone, utterly outside the idiocy of Petersburg. The Westerners, on the other hand, were predominantly atheists and believed that Russia should develop a society founded on democratic principles similar to the rest of Europe Shestov,p.
Shestov asserts, that Dostoevsky takes on a challenge to discover a new doctrine in his philosophical vision. Dostoevsky is first of all a writer who shares with his readers all that goes on in his own soul.
When permanent insanity finally enfolds Myshkin, we realize that he will never again be frustrated by the chaos of the Ivolgins and the Epanchins, of Nastasya and Rogozhin.
In this book Shestov argues that Dostoevsky, like Nietzsche, attempted to give a voice to an unspeakable, paradoxical truth. Modes of Eccentric Vision, Berkeley: Shestov praises Dostoevsky for abandoning his ideals and becoming a realist: Also, we learn not to trust, as Myshkin trusts, proven liars and hypocrites.
Confronted by his own scepticism and pessimism, the underground man experiences a sort of mystical horror ibid. There are so many of them, hundreds of them, and we are all to blame for them […]. But the writing of his next book, of The Village of Stepanchikovo does not bear the scars of his years in penal servitude.
Peter Lang Publishing Inc. University of California Press, Patterson, D. And according to Shestov, the collision with the stone wall is a symbol of the awakening of the self in the presence of the other, or the unknown. And, incredibly, Myshkin cannot understand the chaotic reactions of those three people to him.
But it does not have anything to do with a dialectical perception of being, he reassures the reader: Yale University Press, Zenkovsky, V. The Philosophy of Tragedy is among the earlier works written by Russian philosopher Lev Shestov. And, we also know, as Myshkin does not, to avoid neurotics and potential murderers.
In his advance towards a notion of tragic philosophy, he relies on the experiences of these two precursors, adopting the underground man as the spokesman for his critical thought. Sablin Publishing House, Groys, B. When the reign of reason comes to an end, the doctrine of hope that accompanies it is also lost ibid.
It was precisely after Dostoevsky abandoned his faith and the belief in the victory of good over evil that the underground man was born Shestov,p.Nietzche read and admired Dostoevsky.
In Twilight of the Idols, he calls him "the only psychologist from whom I had something to learn," and there are more oblique references elsewhere. Nietzche is known to have read a number of Dostoevsky's novels in French in the late s, though I don't know whether Crime and Punishment specifically was.
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Investigating the connections between philosophy and literature in two literary works. Edith Clowes, Brown-Forman professor of Slavic languages & literatures, University of Virginia, will address moral psychology in Dostoevsky's "Notes from the Underground" and Nietzsche's "On the Genealogy of.Download