Convergence between Nietzsche and Dostoyevsky's Modern Theories of Human Passions

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Nietzsche describes the shift that occurred in Western thinking from the "enchanted" to the "disenchanted view of Nature" as the greatest "event" of our time. When acknowledging the gap in between Dante's depiction of Nature as a "canvas upon which symbols and images are painted" (Barrett) in the Divine Comedy and Nietzsche's claim that Nature is "now brutal and senseless", one can hardly deny the prominence of such a fundamental "event". It is no surprise then that Dostoyevsky, commonly deemed as the most profound author of his time, was also particularly concerned about this Modern outlook on the world. This outlook mainly stemmed from five centuries of historical drift towards rationalism, development of science and decay of Religion, and led man to adopt an objective and enlightened view of the world. Although divergent to many extents, Friederich Nietzsche's and Fiodor Dostoyevsky's observations on the "disenchanted" view of nature are similar to the extent that they both see nihilism as well as the "temptation of re-enchantment" as the two main outcomes. In this brief essay, I shall state my accord with these two analyses of the phenomenon by evincing their historical validity and contemporary relevance.

Extraits

[...] These examples clearly illustrate the fact that man always prefers what Dostoyevsky refers to as the “lull and deadness of order” to moral relativism or at least, nihilism. Finally, I think that the modern phenomenon of religious revival, either through the churches” that flourish in some parts of the United States, or through Islamic fundamentalism all around the world are still avatars of this threat, which was predicted by Dostoyevsky and Nietzsche 150 years ago. By way of conclusion, although very different in terms of content and form, the conclusions drawn by Dostoyevsky and Nietzsche on the phenomenon of the “disenchantment of Nature” are rather similar. [...]

[...] I do not believe that man can eternally cope with nihilism and leave its deepest interrogations unanswered. Hence, I think that both Dostoyevsky and Nietzsche were right to claim that something has to come after the nihilism triggered by the despiritualisation of nature and the scientific and objective outlook on the world. Man cannot lead a life whilst doubting about the value truth and the validity of moral grounds. This is why ever since the triumph of reason through the prevalence of the Enlightenment in Europe in the end of the 18th Century various endeavors have been made to re-build comprehensive and abstract systems of thought along with moral doctrines in order to provide individuals with what they were desperately craving for. [...]

[...] Finally, alongside this threat of Nihilism, which brings man to question even the absolutes of Truth and Good, Dostoyevsky has the intuition of another peril for mankind, which is the temptation to re- enchant. In fact, he understood that man's quest for meaning is endless and cannot be deceived (this is what leads the atheist and nihilist Ivan Karamazov to affirm that he will commit suicide at the age of thirty, and so does the nihilist Chatov in The Possessed); therefore, man will attempt to replace the previous purposes that have now disappeared with other images, symbols and rules that he can abide by and believe in. [...]

[...] Convergence between Nietzsche and Dostoyevsky's Modern Theories of Human Passions Nietzsche describes the shift that occurred in Western thinking from the “enchanted” to the “disenchanted view of Nature” as the greatest of our time. When acknowledging the gap in between Dante's depiction of Nature as a “canvas upon which symbols and images are painted” (Barrett) in the Divine Comedy and Nietzsche's claim that Nature is brutal and senseless”, one can hardly deny the prominence of such a fundamental It is no surprise then that Dostoyevsky, commonly deemed as the most profound author of his time, was also particularly concerned about this Modern outlook on the world, mainly stemming from five centuries of historical drift towards rationalism, development of science and decay of Religion that led man to adopt an objective and enlightened view of the world. [...]

[...] In fact, I do believe that man has an inner yearning for significance and that one cannot be at rest if one does cannot project its interrogations, doubts and contradictions on a structure of meaning that he can refer to. I am convinced that to accomplish oneself, one has to feel surrounded by meaning and purpose in order to find some comfort when facing unanswerable questions or senseless phenomena. This Augustinian soul of Man, constantly shifting in between the inner freedom of individuality and the need to project its subjectivity on broader or higher structures of meaning, needs robust groundings to develop itself. [...]