“We are assured that the world is getting more and more united and growing into a brotherly community by the reduction of distances and the transmission of ideas through the air. Alas put no faith in such a union of peoples. By interpreting freedom as the multiplication and the rapid satisfaction of needs, they do violence to their own nature, for such an interpretation merely gives rise to many senseless and foolish desires and habits and most absurd inventions. They live only for mutual envy, for the satisfaction of their carnal desires and for showing off. To have dinners, horses, carriages, rank, and slaves to wait on them is considered by them as a necessity, and to satisfy it they sacrifice life, honour, and love of mankind” (The Brothers Karamazov, 6.3).
Category: Dostoevsky
Ivan Karamazov, the Euclidean mind
“I have a Euclidean, an earthly mind, and so how can I be expected to solve problems which are not of this world” (Ivan speaking to Alyosha, The Brothers Karamazov, Book V, III).
On the contrary
“But that is not the way you learned Christ!— assuming that you have heard about him and were taught in him, as the truth is in Jesus, to put off your old self, which belongs to your former manner of life and is corrupt through deceitful desires, and to be renewed in the spirit of your minds, and to put on the new self, created after the likeness of God in true righteousness and holiness” (Ephesians 4.20-24).
Soloviev: The meaning of Dostoevsky’s “Beauty will save the world”
“Dostoevsky not only preached, but, to a certain degree also demonstrated in his own activity this reunification of concerns common to humanity–at least of the highest among these concerns–in one Christian idea. Being a religious person, he was at the same time a free thinker and a powerful artist. These three aspects, these three higher concerns were not differentiated in him and did not exclude one another, but entered indivisibly into all his activity. In his convictions he never separated truth from good and beauty; in his artistic creativity he never placed beauty apart from the good and the true. And he was right, because these three live only in their unity. The good, taken separately from truth and beauty, is only an indistinct feeling, a powerless upwelling; truth taken abstractly is an empty word; and beauty without truth and the good is an idol. For Dostoevsky, these were three inseparable forms of one absolute Idea. The infinity of the human soul–having been revealed in Christ and capable of fitting into itself all the boundlessness of divinity–is at one and the same time both the greatest good, the highest truth, and the most perfect beauty. Truth is good, perceived by the human mind; beauty is the same good and the same truth, corporeally embodied in solid living form. And its full embodiment–the end, the goal, and the perfection–already exists in everything, and this is why Dostoevsky said that beauty will save the world” (Vladimir Soloviev, The Heart of Reality, trans V. Wozniuk, p. 16).
Soloviev: The meaning of Raskolnikov in Dostoevsky’s “Crime and Punishment”
“The major character is a representative of the view that any powerful man is a master to himself, and everything is permitted to him. In the name of his personal superiority, in the name of the fact that he is a force, he deems that he has the right to commit murder, and he actually does so. but suddenly a matter that he considered only a violation of a meaningless law and a daring challenge to social prejudice turns out to be for his personal conscience somehow much greater–a sin, a violation of intrinsic moral truth. A violation of the external law receives legitimate retribution outwardly in exile and hard labor; but the inner sin of pride, of self-deification, separating a powerful man from humanity and leading him to murder, can be atoned only be an inward moral act of self-abnegation. Boundless self-assurance must vanish before a faith in that which is greater than self; and self-made justification must become humble before God’s supreme truth, living in those very simple and weak people upon whom the powerful man gaze as upon worthless insects” (Soloviev, The Heart of Reality, Trans V. Wozniuk, p. 10).
Von Balthasar on Soloviev: The meaning of Dostoevsky’s “beauty will save the world”
From the very beginning, Soloviev wanted to complete his theosophy with a universal aesthetics. He prefaced his essay on natural aesthetics with Dostoyevsky’s dictum that “beauty will save the world.” The Critique of Abstract Principles had proclaimed that ‘the realization of pan-unity in its external actuality is absolute beauty’, so it is as little something ‘given’ as is ‘pan-unity’ itself; it is a task assigned to humanity, and human art is a vehicle of its realisation. Soloviev promises to develop, at the end of his work, ‘the common axioms and rules of this great and mysterious art that brings all beings in the form of beauty’. According to another declaration, the sphere of aesthetic realisation should be divided into three areas: the material (technology), the formal (the ‘fine arts’) and the absolute (mysticism). For Soloviev, however, mysticism is not only passive devotion to the divine or direct contact with it; it also is the active art of bringing the divine from Heaven to earth, and, in this sense, ‘theurgy’—it is concerned, that is, with the realisations of the ideal: this is why Soloviev becomes a bitter opponent of classical idealist aesthetics, according to which beauty is allowed to be ‘only’ appearance, not reality, only an illusory reflection, not even a true promise or foretaste. ‘An infinity that existed solely for an instant would be an unbearable contradiction for the spirit; a bliss existing only in the past would be a torture for the will.’ Continue reading “Von Balthasar on Soloviev: The meaning of Dostoevsky’s “beauty will save the world””
Dostoevsky — “Beauty would save the world”
“HIPPOLYTE, who had fallen asleep during Lebedeff’s discourse, now suddenly woke up, just as though someone had jogged him in the side. He shuddered, raised himself on his arm, gazed around, and grew very pale. A look almost of terror crossed his face as he recollected.
“What! are they all off? Is it all over? Is the sun up?” He trembled, and caught at the prince’s hand. “What time is it? Tell me, quick, for goodness’ sake! How long have I slept?” he added, almost in despair, just as though he had overslept something upon which his whole fate depended.
“You have slept seven or perhaps eight minutes,” said Evgenie Pavlovitch.
Hippolyte gazed eagerly at the latter, and mused for a few moments.
“Oh, is that all?” he said at last. “Then I–“
He drew a long, deep breath of relief, as it seemed. He realized that all was not over as yet, that the sun had not risen, and that the guests had merely gone to supper. He smiled, and two hectic spots appeared on his cheeks.
“So you counted the minutes while I slept, did you, Evgenie Pavlovitch?” he said, ironically. “You have not taken your eyes off me all the evening–I have noticed that much, you see! Ah, Rogojin! I’ve just been dreaming about him, prince,” he added, frowning. “Yes, by the by,” starting up, “where’s the orator? Where’s Lebedeff? Has he finished? What did he talk about? Is it true, prince, that you once declared that ‘beauty would save the world’? Great Heaven! The prince says that beauty saves the world! And I declare that he only has such playful ideas because he’s in love! Gentlemen, the prince is in love. I guessed it the moment he came in. Don’t blush, prince; you make me sorry for you. What beauty saves the world? Colia told me that you are a zealous Christian; is it so? Colia says you call yourself a Christian.”
The prince regarded him attentively, but said nothing. Continue reading “Dostoevsky — “Beauty would save the world””
Dostoevsky — Sonia’s reading of the raising of Lazarus in Crime and Punishment
“So you pray to God a great deal, Sonia?” he asked her.
Sonia did not speak; he stood beside her waiting for an answer.
“What should I be without God?” she whispered rapidly, forcibly, glancing at him with suddenly flashing eyes, and squeezing his hand.
“Ah, so that is it!” he thought.
“And what does God do for you?” he asked, probing her further.
Sonia was silent a long while, as though she could not answer. Her weak chest kept heaving with emotion.
“Be silent! Don’t ask! You don’t deserve!” she cried suddenly, looking sternly and wrathfully at him.
“That’s it, that’s it,” he repeated to himself.
“He does everything,” she whispered quickly, looking down again.
“That’s the way out! That’s the explanation,” he decided, scrutinising her with eager curiosity, with a new, strange, almost morbid feeling. He gazed at that pale, thin, irregular, angular little face, those soft blue eyes, which could flash with such fire, such stern energy, that little body still shaking with indignation and anger–and it all seemed to him more and more strange, almost impossible. “She is a religious maniac!” he repeated to himself.
There was a book lying on the chest of drawers. He had noticed it every time he paced up and down the room. Now he took it up and looked at it. It was the New Testament in the Russian translation. It was bound in leather, old and worn.
“Where did you get that?” he called to her across the room.
She was still standing in the same place, three steps from the table.
“It was brought me,” she answered, as it were unwillingly, not looking at him.
“Who brought it?”
“Lizaveta, I asked her for it.”
“Lizaveta! strange!” he thought.
Everything about Sonia seemed to him stranger and more wonderful every moment. He carried the book to the candle and began to turn over the pages.
“Where is the story of Lazarus?” he asked suddenly.
Sonia looked obstinately at the ground and would not answer. She was standing sideways to the table.
“Where is the raising of Lazarus? Find it for me, Sonia.”
She stole a glance at him.
“You are not looking in the right place. . . . It’s in the fourth gospel,” she whispered sternly, without looking at him.
“Find it and read it to me,” he said. He sat down with his elbow on the table, leaned his head on his hand and looked away sullenly, prepared to listen.
“In three weeks’ time they’ll welcome me in the madhouse! I shall be there if I am not in a worse place,” he muttered to himself.
Sonia heard Raskolnikov’s request distrustfully and moved hesitatingly to the table. She took the book however.
“Haven’t you read it?” she asked, looking up at him across the table.
Her voice became sterner and sterner.
“Long ago. . . . When I was at school. Read!”
“And haven’t you heard it in church?”
“I . . . haven’t been. Do you often go?”
“N-no,” whispered Sonia.
Raskolnikov smiled.
“I understand. . . . And you won’t go to your father’s funeral to-morrow?”
“Yes, I shall. I was at church last week, too . . . I had a requiem service.”
“For whom?”
“For Lizaveta. She was killed with an axe.”
His nerves were more and more strained. His head began to go round.
“Were you friends with Lizaveta?”
“Yes. . . . She was good . . . she used to come . . . not often . . . she couldn’t. . . . We used to read together and . . . talk. She will see God.”
The last phrase sounded strange in his ears. And here was something new again: the mysterious meetings with Lizaveta and both of them– religious maniacs.
“I shall be a religious maniac myself soon! It’s infectious!”
“Read!” he cried irritably and insistently.
Sonia still hesitated. Her heart was throbbing. She hardly dared to read to him. He looked almost with exasperation at the “unhappy lunatic.”
“What for? You don’t believe? . . .” she whispered softly and as it were breathlessly. Continue reading “Dostoevsky — Sonia’s reading of the raising of Lazarus in Crime and Punishment”
Mind your Maker 