By Dostoyevsky, Fyodor; Dostoyevsky, Fyodor; Cassedy, Steven
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Any reader of Dostoevsky is straight away struck via the significance of faith in the international of his fiction. That acknowledged, it's very tricky to find a coherent set of spiritual ideals inside Dostoevsky’s works, and to argue that the author embraced those ideals. This publication presents a trenchant reassessment of his faith by way of exhibiting how Dostoevsky used his writings because the car for an excessive probing of the character of Christianity, of the person which means of trust and doubt, and of the issues of moral habit that come up from those questions.
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Additional resources for Dostoevsky's religion
Nevertheless, not one of the three men truly believes. 5 Given the lack of faith in all three men, it’s possible to surmise that in some respects the theories of Shatov and Kirillov are not so different from each other as they might initially appear and that Stavrogin was not being entirely inconsistent in teaching the two theories. Stavrogin himself had a mentor. 6 What did the older man believe? Let’s speak only about religion. A couple of pages before telling us about the teacher-disciple relationship, the narrator says that the “teacher believed in God,” but the details he gives immediately show that this statement is not true in any traditional sense.
In addition to giving so many readers, Russian and Western, a set of philosophical concepts (that is, those he did not formulate with Dostoevsky in mind) with which to interpret Dostoevsky’s works, Nietzsche actually commented on his Russian kindred spirit. He thus directly forms a part of the history of Dostoevsky interpretation. To be sure, his role in this history outside Russia, like his role in the history in Russia, stems mostly from the use to which his future commentators put writings that had nothing to do with Dostoevsky.
At the very end of the Philosophy of History, Hegel says that world history consists in the “course of development of the Idea that realizes itself,” leading us to think that the highest point of development is merely “the Idea” and not something called God. ”25 This maddening language is typical for Hegel; but in addition to all the self-reflexivity (knowing oneself, selfconsciousness, self-knowing), there is an utter lack of clarity on the issue of the preexistent God. Hegel refers to God at the outset but then assigns attributes to him (self-knowing, self-consciousness) that we would normally associate only with humankind.