Alyosha Karamazov Quotes

It’s not God that I don’t accept, Alyosha, only I most respectfully return him the ticket.

I worship her, Alyosha, worship her. Only she doesn't see it. No, she still thinks I don't love her enough. And she tortures me, tortures me with her love. The past was nothing! In the past it was only that infernal body of hers that tortured me, but now I've taken all her soul into my soul and through her I've become a man. Will they marry us? If they don't I will die of jealousy. I imagine something every day...

The centripetal force on our planet is still fearfully strong, Alyosha. I have a longing for life, and I go on living in spite of logic. Though I may not believe in the order of the universe, yet I love the sticky little leaves as they open in spring. I love the blue sky, I love some people, whom one loves you know sometimes without knowing why. I love some great deeds done by men, though I’ve long ceased perhaps to have faith in them, yet from old habit one’s heart prizes them. Here they have brought the soup for you, eat it, it will do you good. It’s first-rate soup, they know how to make it here. I want to travel in Europe, Alyosha, I shall set off from here. And yet I know that I am only going to a graveyard, but it’s a most precious graveyard, that’s what it is! Precious are the dead that lie there, every stone over them speaks of such burning life in the past, of such passionate faith in their work, their truth, their struggle and their science, that I know I shall fall on the ground and kiss those stones and weep over them; though I’m convinced in my heart that it’s long been nothing but a graveyard. And I shall not weep from despair, but simply because I shall be happy in my tears, I shall steep my soul in emotion. I love the sticky leaves in spring, the blue sky — that’s all it is. It’s not a matter of intellect or logic, it’s loving with one’s inside, with one’s stomach.

Alyosha's heart could not bear uncertainty, for the nature of his love was always active. He could not love passively; once he loved, he immediately also began to help.

Though I do not believe in the order of things, still the sticky little leaves that come out in the spring are dear to me, the blue sky is dear to me, some people are dear to me, whom one loves sometimes, would you believe it, without even knowing why; some human deeds are dear to me, which one has perhaps long ceased believing in, but still honors with one's heart, out of old habit..." --Ivan Karamazov

Is there in the whole world a being who would have the right to forgive and could forgive? I don't want harmony. From love for humanity I don't want it. I would rather be left with the unavenged suffering. I would rather remain with my unavenged suffering and unsatisfied indignation, even if I were wrong. Besides, too high a price is asked for harmony; it's beyond our means to pay so much to enter on it. And so I hasten to give back my entrance ticket, and if I am an honest man I am bound to give it back as soon as possible. And that I am doing. It's not God that I don't accept, Alyosha, only I most respectfully return him the ticket.

And even though we may be involved with the most important affairs, achieve distinction or fall into some great misfortune- all the same, let us never forget how good we all once felt here, all together, united by such good and kind feelings as made us, too,...perhaps better than we actually are.

It's God that's worrying me. That's the only thing that's worrying me. What if He doesn't exist? What if Rakitin's right -that it's an idea made up by men? Then, if He doesn't exist, man is the king of the earth, of the universe. Magnificent! Only how is he going to be good without God? That's the question. I always come back to that. Who is man going to love then? To whom will he be thankful? To whom will he sing the hymn? Rakitin laughs. Rakitin says that one can love humanity instead of God. Well, only an idiot can maintain that. I can't understand it. Life's easy for Rakitin. 'You'd better think about the extension of civic rights, or of keeping down the price of meat. You will show your love for humanity more simply and directly by that, than by philosophy.' I answered him: 'Well, but you, without a God, are more likely to raise the price of meat if it suits you, and make a rouble on every penny.' He lost his temper. But after all, what is goodness? Answer that, Alyosha. Goodness is one thing with me and another with a Chinaman, so it's relative. Or isn't it? Is it not relative? A treacherous question! You won't laugh if I tell you it's kept me awake for two nights. I only wonder now how people can live and think nothing about it. Vanity!

But how do you see you?" she asked. "Ever read The Brothers Karamazov?" I asked. "Once, a long time ago." "Well, toward the end, Alyosha is speaking to a young student named Kolya Krasotkin. And he says, Kolya, you're going to have a miserable future. But overall, you'll have a happy life." Two beers down, I hesitated before opening my third. "When I first read that, I didn't know what Alyosha meant," I said. "How was it possible for a life of misery to be happy overall? But then I understood, that misery could be limited to the future." "I have no idea what you're talking about." "Neither do I," I said. "Not yet.

Never trust a woman's tears, Alyosha. I am never for the woman in such cases. I am always on the side of the men.

Why, the whole world of knowledge is not worth that child's prayer to 'dear, kind God'! I say nothing of the sufferings of grown-up people, they have eaten the apple, damn them, and the devil take them all! But these little ones! The Brothers Karamazov Ivan to Alyosha, on the suffering and torture of children, " Book V - Pro and Contra, Chapter 4 - Rebellion.

Besides, they have put too high a price on harmony; we can’t afford to pay so much for admission. And therefore I hasten to return my ticket. And it is my duty, if only as an honest man, to return it as far ahead of time as possible. Which is what I am doing. It’s not that I don’t accept God, Alyosha, I just most respectfully return him the ticket.

But Ivan is a grave.' 'Ivan is a grave?' 'Yes.' Alyosha was listening with great attention.

No, I can't admit it. Brother,' said Alyosha suddenly, with flashing eyes, 'you said just now, is there a being in the whole world who would have the right to forgive and could firgive? But there is a Being and He can forgive everything, all and for all, because He gave His innocent blood for all and everything. You have forgotten Him, and on Him is built the edifice, and it is to Him they cry aloud, "Thou art just, O Lord, for Thy ways are revealed!

My task is to explain to you as quickly as possible my essence, that is, what sort of man I am, what I believe in, and what I hope for, is that right? And therefore I declare that I accept God pure and simple. But this, however, needs to be noted: if God exists and if he indeed created the earth, then, as we know perfectly well, he created it in accordance with Euclidean geometry, and he created human reason with a conception of only three dimensions of space. At the same time there were and are even now geometers and philosophers, even some of the most outstanding among them, who doubt that the whole universe, or, even more broadly, the whole of being, was created purely in accordance with Euclidean geometry; they even dare to dream that two parallel lines, which according to Euclid cannot possibly meet on earth, may perhaps meet somewhere in infinity. I, my dear, have come to the conclusion that if I cannot understand even that, then it is not for me to understand about God. I humbly confess that I do not have any ability to resolve such questions, I have a Euclidean mind, an earthly mind, and therefore it is not for us to resolve things that are not of this world. And I advise you never to think about it, Alyosha my friend, and most especially about whether God exists or not. All such questions are completely unsuitable to a mind created with a concept of only three dimensions. And so, I accept God, not only willingly, but moreover I also accept his wisdom and his purpose, which are completely unknown to us; I believe in order, in the meaning of life, I believe in eternal harmony, in which we are all supposed to merge, I believe in the Word for whom the universe is yearning, and who himself was 'with God,' who himself is God, and so on and so forth, to infinity. Many words have been invented on the subject. It seems I'm already on a good path, eh? And now imagine that in the final outcome I do not accept this world of God's, created by God, that I do not accept and cannot agree to accept. With one reservation: I have a childlike conviction that the sufferings will be healed and smoothed over, that the whole offensive comedy of human contradictions will disappear like a pitiful mirage, a vile concoction of man's Euclidean mind, feeble and puny as an atom, and that ultimately, at the world's finale, in the moment of eternal harmony, there will occur and be revealed something so precious that it will suffice for all hearts, to allay all indignation, to redeem all human villainy, all bloodshed; it will suffice not only to make forgiveness possible, but also to justify everything that has happened with men--let this, let all of this come true and be revealed, but I do not accept it and do not want to accept it! Let the parallel lines even meet before my own eyes: I shall look and say, yes, they meet, and still I will not accept it.

Know, then, that now, precisely now, these people are more certain than ever before that they are completely free, and at the same time they themselves have brought us their freedom and obediently laid it at our feet. It is our doing, but is it what you wanted? This sort of freedom?' Again I don't understand', Alyosha interrupted, 'Is he being ironic? Is he laughing?' Not in the least. He precisely lays it to his and his colleagues' credit that they have finally overcome freedom, and have done so in order to make people happy.

Filled with rapture, his soul yearned for freedom, space, vastness. Over him the heavenly dome, full of quiet, shining stars, hung boundlessly. From the zenith to the horizon the still-dim Milky Way stretched its double strand. Night, fresh and quiet, almost unstirring, enveloped the earth. The white towers and golden domes of the church gleamed in the sapphire sky. The luxuriant autumn flowers in the flowerbeds near the house had fallen asleep until morning. The silence of the earth seemed to merge with the silence of the heavens, the mystery of the earth touched the mystery of the stars... Alyosha stood gazing and suddenly, as if he had been cut down, threw himself to the earth. He did not know why he was embracing it, he did not try to understand why he longed so irresistibly to kiss it, to kiss all of it, but he was kissing it, weeping, sobbing, and watering it with his tears, and he vowed ecstatically to love it, to love it unto ages of ages. "Water the earth with the tears of your joy, and love those tears...," rang in his soul. What was he weeping for? Oh, in his rapture he wept even for the stars that shone on him from the abyss, and "he was not ashamed of this ecstasy." It was as if threads from all those innumerable worlds of God all came together in his soul, and it was trembling all over, "touching other worlds." He wanted to forgive everyone and for everything, and to ask forgiveness, oh, not for himself! but for all and for everything, "as others are asking for me," rang again in his soul. But with each moment he felt clearly and almost tangibly something as firm and immovable as this heavenly vault descend into his soul. Some sort of idea, as it were, was coming to reign in his mind-now for the whole of his life and unto ages of ages. He fell to the earth a weak youth and rose up a fighter, steadfast for the rest of his life, and he knew it and felt it suddenly, in that very moment of his ecstasy. Never, never in all his life would Alyosha forget that moment. "Someone visited my soul in that hour," he would say afterwards, with firm belief in his words...

I've been sitting here now, and do you know what I was saying to myself? If I did not believe in life, if I were to lose faith in the woman I love, if I were to lose faith in the order of things, even if I were to become convinced, on the contrary, that everything is a disorderly, damned, and perhaps devilish chaos, if I were struck even by all the horrors of human disillusionment--still I would want to live, and as long as I have bent to this cup, I will not tear myself from it until I've drunk it all. However, by the age of thirty, I will probably drop the cup, even if I haven't emptied it, and walk away...I don't know where. But until my thirtieth year, I know this for certain, my youth will overcome everything--all disillusionment, all aversion to live. I've asked myself many times: is there such despair in the world as could overcome this wild and perhaps indecent thirst for life in me, and have decided that apparently there is not--that is, once again, until my thirtieth year, after which I myself shall want no more, so it seems to me. Some snotty-nosed, consumptive moralists, poets especially, often call this thirst for life base. True, it's a feature of the Karamazovs, to some extent, this thirst for life despite all; it must be sitting in you too; but why is it base? There is still an awful lot of centripetal force on our planet, Alyosha. I want to live, and I do live, even if it be against logic. Though I do not believe in the order of things, still the sticky little leaves that come out in the spring are dear to me, the blue sky is dear to me, some people are dear to me, whom one loves sometimes, would you believe it, without even knowing why; some human deeds are dear to me, which one has perhaps long ceased believing in, but still honors with one's heart, out of old habit...I want to go to Europe, Alyosha, I'll go straight from here. Of course I know that I will only be going to a graveyard, but to the most, the most previous graveyard, that's the thing! The precious dead lie there, each stone over them speaks of such ardent past life, of such passionate faith in their deeds, their truth, their struggle, and their science, that I--this I know beforehand--will fall to the ground and kiss those stones and weep over them--being wholeheartedly convinced, at the same time, that it has all long been a graveyard and nothing more. And I will not weep from despair, but simply because I will be happy in my shed tears. I will be drunk with my own tenderness. Sticky spring leaves, the blue sky--I love them, that's all! Such things you love not with your mind, not with logic, but with your insides, your guts, you love your first young strength...

Rebellion? I don't like hearing such a word from you," Ivan said with feeling. "One cannot live by rebellion, and I want to live. Tell me straight out, I call on you--answer me: imagine that you yourself are building the edifice of human destiny with the object of making people happy in the finale, of giving them peace and rest at last, but for that you must inevitably and unavoidably torture just one tiny creature, that same child who was beating her chest with her little fist, and raise your edifice on the foundation of her unrequited tears--would you agree to be the architect on such conditions? Tell me the truth." "No, I would not agree," Alyosha said softly. "And can you admit the idea that the people for whom you are building would agree to accept their happiness on the unjustified blood of a tortured child, and having accepted it, to remain forever happy?" "No, I cannot admit it.

Certainly we shall rise, certainly we shall see and gladly, joyfully tell one another all that has been,” Alyosha replied, half laughing, half in ecstasy.

The centripetal force on our planet is still fearfully strong, Alyosha. I have a longing for life, and I go on living in spite of logic. Though I may not believe in the order of the universe, yet I love the sticky little leaves as they open in spring. I love the blue sky, I love some people, whom one loves you know sometimes without knowing why. I love some great deeds done by men, though I’ve long ceased perhaps to have faith in them, yet from old habit one’s heart prizes them.

Alyosha was certain that no one in the whole world ever would want to hurt him, and what is more, he knew that no one could hurt him. This was for him an axiom, assumed once and for all without question. And he went his way without hesitation, relying on it.

Alyosha brought with him something his father had never known before: a complete absence of contempt for him and a consistent kindness, a perfectly natural, unaffected devotion to the old man who deserved so little.

All we Karamazovs are such insects. And angel as you are, that insect lives in you, too, and will stir up a tempest in your blood. Tempests, because sensual lust is a tempest - worse than a tempest! Beauty is a terrible and awful thing! It is terrible because it has not been fathomed and never can be fathomed, for God sets before us nothing but riddles. Here the boundaries meet and all contradictions exist side by side. I am not an educated nor cultured man, Alyosha, but I've thought a lot about this. It's terrible what mysteries there are! Too many riddles weigh men down on earth. We must solve as we can, and try to keep a dry skin in the water. Beauty! I can't bear the thought that a man of lofty mind and heart begins with the ideal of the Madonna and ends with the ideal of Sodom. What's still more awful is that a man with the ideal of Sodom in his soul does not renounce the ideal of the Madonna, and his heart may be on fire with that ideal, genuinely on fire, just as in his days of youth and innocence. Yes, man is broad, too broad. I'd have him narrower. The devil only knows what to make of it! What to the mind is shameful is beauty and nothing else to the heart. Is there beauty in Sodom? Believe me, that for the immense mass of mankind beauty is found in Sodom. Did you know that secret? The awful thing is that beauty is mysterious as well as terrible. God and the devil are fighting there and the battlefield is the heart of man.

Love one another, fathers," the elder taught (as far as Alyosha could recall afterwards). "Love God's people. For we are not holier than those in the world because we have come here and shut ourselves within these walls, but, on the contrary, anyone who comes here, by the very fact that he has come, already knows himself to be worse than all those who are in the world, worse than all on earth...And the longer a monk lives within his walls, the more keenly he must be aware of it. For otherwise he had no reason to come here. But when he knows that he is not only worse than all those in the world, but is also guilty before all people, on behalf of all and for all, for all human sins, the world's and each person's, only then will the goal of our unity be achieved. For you must know, my dear ones, that each of us is undoubtedly guilty on behalf of all and for all on earth, not only because of the common guilt of the world, but personally, each one of us, for all people and for each person on this earth. This knowledge is the crown of the monk's path, and of every man's path on earth. For monks are not a different sort of men, but only such as all men on earth ought also to be. Only then will our hearts be moved to a love that is infinite, universal, and that knows no satiety. Then each of us will be able to gain the whole world by love and wash away the world's sins with his tears...Let each of you keep close company with his heart, let each of you confess to himself untiringly. Do not be afraid of your sin, even when you perceive it, provided you are repentant, but do not place conditions on God. Again I say, do not be proud. Do not be proud before the lowly, do not be proud before the great either. And do not hate those who reject you, disgrace you, revile you, and slander you. Do not hate atheists, teachers of evil, materialists, not even those among them who are wicked, nor those who are good, for many of them are good, especially in our time. Remember them thus in your prayers: save, Lord, those whom there is no one to pray for, save also those who do not want to pray to you. And add at once: it is not in my pride that I pray for it, Lord, for I myself am more vile than all...Love God's people, do not let newcomers draw your flock away, for if in your laziness and disdainful pride, in your self-interest most of all, you fall asleep, they will come from all sides and lead your flock away. Teach the Gospel to the people untiringly...Do not engage in usury...Do not love silver and gold, do not keep it...Believe, and hold fast to the banner. Raise it high...

Alyosha said to himself: "I can't give two roubles instead of 'all,' and only go to mass instead of 'following Him.

It's magnificent, Alyosha, this science! A new man's arising-that I understand.... And yet I am sorry to lose God!

...sacred memory, preserved from childhood, is perhaps the best education. If a man stores up many such memories to take into life, then he is saved for his whole life.

It’s your rich life,” Alyosha said softly. “Why, is it better to be poor?” “Yes, it is.

I’ll always come to see you, all my life,” Alyosha answered firmly.

And how they set me up in court! They really set me up!” “Even if they hadn’t set you up, you’d have been convicted anyway,” Alyosha said, sighing. “Yes, the local public is sick of me!

And one may ask what is the good of a love that must constantly be spied on, and what is the worth of a love that needs to be guarded so intensely? But that is something the truly jealous will never understand, though at the same time there happen, indeed, to be lofty hearts among them. It is also remarkable that these same lofty-hearted men, while standing in some closet, eavesdropping and spying, though they understand clearly ‘in their lofty hearts’ all the shame they have gotten into of their own will, nevertheless, at least for the moment, while standing in that closet, will not feel any pangs of remorse. Mitya’s jealousy disappeared at the sight of Grushenka, and for a moment he became trustful and noble, and even despised himself for his bad feelings. But this meant only that his love for this woman consisted of something much higher than he himself supposed, and not in passion alone, not merely in that “curve of the body” he had explained to Alyosha. But when Grushenka disappeared, Mitya at once began to suspect in her all the baseness and perfidy of betrayal. And for that he felt no pangs of remorse.

I am trying to explain as quickly as possible my essential nature, that is, what manner of man I am, what I believe in, and for what I hope, that's it, isn't it? And therefore I tell you that I accept God honestly and simply. But you must note this: If God exists and if He really did create the world, then, as we all know, He created it according to the geometry of only three dimensions in space. Yet there have been some very distinguished ones, who doubt whether the whole universe, or to speak more generally the whole of being, was only created in Euclid's geometry; they even dare to dream that two parallel lines, which according to Euclid can never meet on earth, may meet somewhere in infinity. I have come to the conclusion that, since I can't understand even that, I can't expect to understand about God. I acknowledge humbly that I have no faculty for settling such questions, I have a Euclidian earthly mind, and how could I solve problems that are not of this world? And I advise you never to think about it either, my dear Alyosha, especially about God, whether He exists or not. All such questions are utterly inappropriate for a mind created with a conception of only three dimensions. And so I accept God and am glad to, and what's more I accept His wisdom, His purpose - which are utterly beyond our ken; I believe in the underlying order and the meaning of life; I believe in the eternal harmony in which they say we shall one day be blended. I believe in the Word to Which the universe is striving, and Which Itself was "with God", and Which Itself is God and so on, and so on, to infinity.

You are like everyone else,” Alyosha concluded, “that is, like a great many others, only you ought not to be like everyone else, that’s what.” “Even if everyone is like that?” “Yes, even if everyone is like that. You be the only one who is not like that. And in fact you’re not like everyone else: you weren’t ashamed just now to confess bad and even ridiculous things about yourself. Who would confess such things nowadays? No one, and people have even stopped feeling any need for self-judgment. So do not be like everyone else; even if you are the only one left who is not like that, still do not be like that.

.'..In his heart there is the secret of renewal for all, the power that will finally establish the truth on earth, and all will be holy and will love one another, and there will be neither rich nor poor, neither exalted nor humiliated, but all will be the like the children of God, and the true kingdom of Christ will come.' That was the dream in Alyosha's heart." (Dostoyevsky, "The Brothers Karamazov: The Elders")

....I don't want harmony. From love for humanity I don't want it. I would rather be left with the unavenged suffering. I would rather remain with my unavenged suffering and unsatisfied indignation, even if I were wrong. Besides, too high a price is asked for harmony; it's beyond our means to pay so much to enter on it. And so I hasten to give back my entrance ticket, and if I am an honest man I am bound to give it back as soon as possible. And that I am doing. It's not God that I don't accept, Alyosha, only I most respectfully return him the ticket." -Ivan Karamazov

there was a second citation from The Brothers Karamazov from a scene the Count had all but forgotten. It related to the little boy, Ilyushechka—the one who was hounded by his schoolmates until falling dangerously ill. When the boy finally dies, his heartstricken father tells the saintly Alyosha Karamazov that his son had made one final request: Papa, when they put the dirt on my grave, crumble a crust of BREAD on it so the sparrows will come, and I’ll hear that they’ve come and be glad that I’m not lying alone. Upon reading this, Alexander Rostov finally broke down and wept.

Years later, when Dostoevsky was reading the book of Job once again, he wrote his wife that it put him into such a state of "unhealthy rapture" that he almost cried. "It's a strange thing, Anya, this books is one of the first in my life which made an impression on me; I was then still almost a child." There is an allusion to this revelatory experience of the young boy in The Brothers Karamazov, where Zosima recalls being struck by a reading of the book of Job at the age of eight and feeling that "for the first time in my life I consciously received the seed of God's word in my heart" (9:287). This seed was one day to flower into the magnificent growth of Ivan Karamazov's passionate protest against God's injustice and the Legend of the Grand Inquisitor, but it also grew into Alyosha's submission to the awesomeness of the infinite before which Job too had once bowed his head, and into Zosima's teaching of the necessity for an ultimate faith in the goodness of God's mysterious wisdom. It is Dostoevsky's genius as a writer to have been able to feel (and to express) both these extremes of rejection and acceptance. While the tension of this polarity may have developed out of the ambivalence of Dostoevsky's psychodynamic relationship with his father, what is important is to see how early it was transposed and projected into the religious symbolism of the eternal problem of theodicy.

I want to travel in Europe, Alyosha, I shall set off from here. And yet I know that I am only going to a graveyard, but it's a most precious graveyard, that's what it is! Precious are the dead that lie there, every stone over them speaks of such burning life in the past, of such passionate faith in their work, their truth, their struggle and their science, that I know I shall fall on the ground and kiss those stones and weep over them; though I'm convinced in my heart that it's long been nothing but a graveyard.

want to live, because I loathe everything! I loathe everything, everything. Alyosha, why don’t you love me in the least?” she finished

There are moments when people love crime,” Alyosha said pensively.

Oh, Karamazov, I am deeply unhappy.

Though I may not believe in the order of the universe, yet I love the sticky little leaves as they open in spring. I love the blue sky, I love some people, whom one loves you know sometimes without knowing why. I love some great deeds done by men, though I've long ceased perhaps to have faith in them, yet from old habit one's heart prizes them... I want to travel in Europe, Alyosha; I shall set off from here. And yet I know that I am only going to a graveyard, but it's a most precious graveyard, that's what it is! Precious are the dead that lie there, every stone over them speaks of such burning life in the past, of such passionate faith in their work, their truth, their struggle and their science, that I know I shall fall on the ground and kiss those stones and weep over them; though I'm convinced in my heart that it's long been nothing but a graveyard. And I shall not weep from despair, but simply because I shall be happy in my tears, I shall steep my soul in emotion. I love the sticky leaves in spring, the blue sky--that's all it is. It's not a matter of intellect or logic, it's loving with one's inside, with one's stomach. One loves the first strength of one's youth. Do you understand anything of my tirade, Alyosha?" Ivan laughed suddenly. "I understand too well, Ivan. One longs to love with one's inside, with one's stomach. You said that so well and I am awfully glad that you have such a longing for life," cried Alyosha. "I think everyone should love life above everything in the world." "Love life more than the meaning of it?" "Certainly, love it, regardless of logic as you say, it must be regardless of logic, and it's only then one will understand the meaning of it. I have thought so a long time. Half your work is done, Ivan, you love life, now you've only to try to do the second half and you are saved.

- You take evil for good. It's a passing crisis. It's the result of your illness, perhaps. - You do despise me! It's simply that I don't want to do good, I want to do evil, and it has nothing to do with illness. - Why do evil? - So that everything will be destroyed. Oh, how nice it would be if everything were destroyed! You know, Alyosha, I sometimes think of doing a lot of harm. I would do it for a long while secretly and then suddenly everyone would find out. Everyone will stand around and point their fingers at me and I will look at them all. That would be awfully nice.

There’s a book here in which I read about the trial of a Jew, who took a child of four years old and cut off the fingers from both hands, and then crucified him on the wall, hammered nails into him and crucified him, and afterwards, when he was tried, he said that the child died soon, within four hours. That was ‘soon’! He said the child moaned, kept on moaning and he stood admiring it. That’s nice!” “Nice?” “Nice; I sometimes imagine that it was I who crucified him. He would hang there moaning and I would sit opposite him eating pineapple compote. I am awfully fond of pineapple compote. Do you like it?” Alyosha looked at her in silence. Her pale, sallow face was suddenly contorted, her eyes burned. “You know, when I read about that Jew I shook with sobs all night. I kept fancying how the little thing cried and moaned (a child of four years old understands, you know), and all the while the thought of pineapple compote haunted me. In the morning I wrote a letter to a certain person, begging him particularly to come and see me. He came and I suddenly told him all about the child and the pineapple compote. All about it, all, and said that it was nice. He laughed and said it really was nice. Then he got up and went away. He was only here five minutes. Did he despise me? Did he despise me? Tell me, tell me, Alyosha, did he despise me or not?” She sat up on the couch, with flashing eyes.

Alyosha looked at him in silence. “I thought that going away from here I have you at least,” Ivan said suddenly, with unexpected feeling; “but now I see that there is no place for me even in your heart, my dear hermit. The formula, ‘all is lawful,’ I won't renounce—will you renounce me for that, yes?” Alyosha got up, went to him and softly kissed him on the lips. “That's plagiarism,” cried Ivan, highly delighted.

Never for a single moment have I believed that you are the murderer,” the trembling voice suddenly burst from Alyosha’s breast, and he raised his right hand as if calling on God to witness his words. Mitya’s whole face instantly lit up with bliss.

Alyosha later wrote down. Sometimes he stopped speaking altogether, as if gathering his strength, and gasped for breath, yet he seemed to be in ecstasy. He was listened to with great feeling, though many wondered at his words and saw darkness in them

Alyosha exclaimed. “I think that everyone should love life before everything else in the world.” “Love life more than its meaning?” “Certainly, love it before logic, as you say, certainly before logic, and only then will I also understand its meaning.

...it was not a matter of miracles. It was not an expectation of miracles, frivolous in its impatience. Alyosha did not need miracles then for the triumph of certain convictions (it was not that at all), nor so that some sort of former, preconceived idea would quickly triumph over another...Again, it was not miracles he needed, but only a "higher justice," which, as he believed, had been violated--it was this that wounded his heart so cruelly and suddenly...it was justice, justice he thirsted for, not simply miracles!

Alyosha, don’t be angry that I offended your Superior this morning. I lost my temper. If there is a God, if He exists, then, of course, I’m to blame, and I shall have to answer for it. But if there isn’t a God at all, what do they deserve, your fathers? It’s not enough to cut their heads off, for they keep back progress.

Oh! in his rapture he was weeping even over those stars, which were shining to him from the abyss of space, and "he was not ashamed of that ecstasy." There seemed to be threads from all those innumerable worlds of God, linking his soul to them, and it was trembling all over "in contact with other worlds." He longed to forgive everyone and for everything, and to beg forgiveness. Oh, not for himself, but for all men, for all and for everything. "And others are praying for me too," echoed again in his soul. But with every instant he felt clearly and, as it were, tangibly, that something firm and unshakable as that vault of heaven had entered into his soul. It was as though some idea had seized the sovereignty of his mind -- and it was for all his life and for ever and ever. He had fallen on the earth a weak boy, but he rose up a resolute champion, and he knew and felt it suddenly at the very moment of his ecstasy. And never, never, his life long, could Alyosha forget that minute.

I shall be told, perhaps, that Alyosha was stupid, undeveloped, had not finished his studies, and so on. That he did not finish his studies is true, but to say that he was stupid or dull would be a great injustice. I’ll simply repeat what I have said above. He entered upon this path only because, at that time, it alone struck his imagination and presented itself to him as offering an ideal means of escape for his soul from darkness to light. Add to that that he was to some extent a youth of our last epoch- that is, honest in nature, desiring the truth, seeking for it and believing in it, and seeking to serve it at once with all the strength of his soul, seeking for immediate action, and ready to sacrifice everything, life itself, for it. Though

...In his heart there is the secret of renewal for all, the power that will finally establish the truth on earth, and all will be holy and will love one another, and there will be neither rich nor poor, neither exalted nor humiliated, but all will be the like the children of God, and the true kingdom of Christ will come.' That was the dream in Alyosha's heart." (Dostoyevsky, "The Brothers Karamazov: The Elders")

Imagine: inside, in the nerves, in the head―that is, these nerves are there in the brain... (damn them!) there are sort of little tails, the little tails of those nerves, and as soon as they begin quivering... that is, you see, I took at something with my eyes and begin quivering, those little tails... and when they quiver, then an image appears... it doesn't appear at once, but an instant, a second, passes... and then something like a moment appears; that is, not a moment―devil take the moment!―but an image; that is, an object, or an action, damn it! That's why I see and then think, because of those tails, not because I've got a soul, and that I am some sort of image and likeness. All that is nonsense! Rakitin explained it all to me yesterday, brother, and it simply bowled me over. It's magnificent, Alyosha, this science! A new man's arising―that I understand... And yet I am sorry to lose God!

And Liza, as soon as Alyosha was gone, unlocked the door at once, opened it a little, put her finger into the chink, and, slamming the door, crushed it with all her might. Ten seconds later, having released her hand, she went quietly and slowly to her chair, sat straight up in it, and began looking intently at her blackened finger and the blood oozing from under the nail. Her lips trembled, and she whispered very quickly to herself: “Mean, mean, mean, mean!.

Love one another, fathers,” the elder taught (as far as Alyosha could recall afterwards). “Love God’s people. For we are not holier than those in the world because we have come here and shut ourselves within these walls, but, on the contrary, anyone who comes here, by the very fact that he has come, already knows himself to be worse than all those who are in the world, worse than all on earth … And the longer a monk lives within his walls, the more keenly he must be aware of it. For

But I've still better things about children. I've collected a great, great deal about Russian children, Alyosha. There was a little girl of five who was hated by her father and mother, 'most worthy and respectable people, of good education and breeding.' You see, I must repeat again, it is a peculiar characteristic of many people, this love of torturing children, and children only. To all other types of humanity these torturers behave mildly and benevolently, like cultivated and humane Europeans; but they are very fond of tormenting children, even fond of children themselves in that sense. it's just their defencelessness that tempts the tormentor, just the angelic confidence of the child who has no refuge and no appeal, that sets his vile blood on fire. In every man, of course, a demon lies hidden- the demon of rage, the demon of lustful heat at the screams of the tortured victim, the demon of lawlessness let off the chain, the demon of diseases that follow on vice, gout, kidney disease, and so on. "This poor child of five was subjected to every possible torture by those cultivated parents. They beat her, thrashed her, kicked her for no reason till her body was one bruise. Then, they went to greater refinements of cruelty- shut her up all night in the cold and frost in a privy, and because she didn't ask to be taken up at night (as though a child of five sleeping its angelic, sound sleep could be trained to wake and ask), they smeared her face and filled her mouth with excrement, and it was her mother, her mother did this. And that mother could sleep, hearing the poor child's groans! Can you understand why a little creature, who can't even understand what's done to her, should beat her little aching heart with her tiny fist in the dark and the cold, and weep her meek unresentful tears to dear, kind God to protect her? Do you understand that, friend and brother, you pious and humble novice? Do you understand why this infamy must be and is permitted? Without it, I am told, man could not have existed on earth, for he could not have known good and evil. Why should he know that diabolical good and evil when it costs so much? Why, the whole world of knowledge is not worth that child's prayer to dear, kind God'! I say nothing of the sufferings of grown-up people, they have eaten the apple, damn them, and the devil take them all! But these little ones! I am making you suffer, Alyosha, you are not yourself. I'll leave off if you like

I blushed not at your words, and not at your deeds, but because I'm the same as you." "You? Well, that's going a bit too far." "No, not too far," Alyosha said hotly. (Apparently the thought had been with him for some time.) "The steps are all the same. I'm on the lowest, and you are above, somewhere on the thirteenth. That's how I see it, but it's all one and the same, all exactly the same sort of thing. Whoever steps on the lowest step will surely step on the highest." "So one had better not step at all.

Who cannot sympathize with the imprisoned Dmitri Karamazov as he tries to make sense of what he has just learned from a visiting academic? "Imagine: inside, in the nerves, in the head — that is, these nerves are there in the brain ... (damn them!) there are sort of little tails, the little tails of those nerves, and as soon as they begin quivering ... that is, you see, I look at something with my eyes and then they begin quivering, those little tails ... and when they quiver, then an image appears ... it doesn't appear at once, but an instant, a second, passes ... and then something like a moment appears; that is, not a moment — devil take the moment! — but an image; that is, an object, or an action, damn it! That's why I see and then think, because of those tails, not at all because I've got a soul, and that I am some sort of image and likeness. All that is nonsense! Rakitin explained it all to me yesterday, brother, and it simply bowled me over. It's magnificent, Alyosha, this science! A new man's arising — that I understand.... And yet I am sorry to lose God!" Dostoevsky's prescience is itself astonishing, because in 1880 only the rudiments of neural functioning were understood, and a reasonable person could have doubted that all experience arises from quivering nerve tails. But no longer. One can say that the information-processing activity of the brain causes the mind, or one can say that it is the mind, but in either case the evidence is overwhelming that every aspect of our mental lives depends entirely on physiological events in the tissues of the brain.

Alyosha,” she murmured again, “look out the door, see if mama is eavesdropping.” “Very well, Lise, I will look, only wouldn’t it be better not to look? Why suspect your mother of such meanness?” “Meanness? What meanness? That she’s eavesdropping on her daughter is her right, it’s not meanness,” Lise flared up. “And you may rest assured, Alexei Fyodorovich, that when I myself am a mother and have a daughter like me, I shall certainly eavesdrop on her.” “Really, Lise? That’s not good.” “Oh, my God, what’s mean about it? If it were an ordinary social conversation and I eavesdropped,

Love one another, Fathers,’ said Father Zossima, as far as Alyosha could remember afterwards. ‘Love God’s people. Because we have come here and shut ourselves within these walls, we are no holier than those that are outside, but on the contrary, from the very fact of coming here, each of us has confessed to himself that he is worse than others, than all men on earth.... And the longer the monk lives in his seclusion, the more keenly he must recognise that. Else he would have had no reason to come here. When he realises that he is not only worse than others, but that he is responsible to all men for all and everything, for all human sins, national and individual, only then the aim of our seclusion is attained. For know, dear ones, that every one of us is undoubtedly responsible for all men — and everything on earth, not merely through the general sinfulness of creation, but each one personally for all mankind and every individual man. This knowledge is the crown of life for the monk and for every man. For monks are not a special sort of men, but only what all men ought to be. Only through that knowledge, our heart grows soft with infinite, universal, inexhaustible love. Then every one of you will have the power to win over the whole world by love and to wash away the sins of the world with your tears.... Each of you keep watch over your heart and confess your sins to yourself unceasingly. Be not afraid of your sins, even when perceiving them, if only there be penitence, but make no conditions with God. Again, I say, be not proud. Be proud neither to the little nor to the great. Hate not those who reject you, who insult you, who abuse and slander you. Hate not the atheists, the teachers of evil, the materialists — and I mean not only the good ones — for there are many good ones among them, especially in our day — hate not even the wicked ones. Remember them in your prayers thus: Save, O Lord, all those who have none to pray for them, save too all those who will not pray. And add: it is not in pride that I make this prayer, O Lord, for I am lower than all men.... Love God’s people, let not strangers draw away the flock, for if you slumber in your slothfulness and disdainful pride, or worse still, in covetousness, they will come from all sides and draw away your flock. Expound the Gospel to the people unceasingly... be not extortionate.... Do not love gold and silver, do not hoard them.... Have faith. Cling to the banner and raise it on high.

Alyosha, was not at all a fanatic, and, in my view at least, even not at all a mystic. I will give my full opinion beforehand: he was simply an early lover of mankind,1 and if he threw himself into the monastery path, it was only because it alone struck him at the time and presented him, so to speak, with an ideal way out for his soul struggling from the darkness of worldly wickedness towards the light of love. And this path struck him only because on it at that time he met a remarkable being, in his opinion, our famous monastery elder Zosima, to whom he became attached with all the ardent first love of his unquenchable heart.

[Alyosha] was to some extent a youth of our last epoch — that is, honest in nature, desiring the truth, seeking for it and believing in it, and seeking to serve it at once with all the strength of his soul, seeking for immediate action, and ready to sacrifice everything, life itself, for it. Though these young men unhappily fail to understand that the sacrifice of life is, in many cases, the easiest of all sacrifices, and that to sacrifice, for instance, five or six years of their seething youth to hard and tedious study, if only to multiply tenfold their powers of serving the truth and the cause they have set before them as their goal, such a sacrifice is utterly beyond the strength of many of them.

There have been and still are geometricians and philosophers, and even some of the most distinguished, who doubt whether the whole universe, or to speak more widely the whole of existence, was only created in Euclid's geometry; they even dare to dream that two parallel lines, which according to Euclid can never meet on earth, may meet somewhere in infinity. I have come to the conclusion that, since I can't understand even that, I can't expect to understand about God. I acknowledge humbly that I have no faculty for settling such questions, I have a Euclidean earthly mind, and how could I solve problems that are not of this world? And I advise you never to think about it either, my dear Alyosha, especially about God, whether He exists or not. All such questions are utterly inappropriate for a mind created with an idea of only three dimensions.

When I was seventeen I could still see well enough to read. My reading was a trait my parents admired without sharing it themselves. They described me to their friends as “bookish.” Really, I just appreciated how static and parsable words were on a page, how little they demanded of me visually. I liked books that took a long time to read, which meant that I read a lot of Russian novels, and The Brothers Karamazov was my favorite. I was reading it for the third time at Last Chance, imagining that I was Alyosha, a saint surrounded by sinners. I especially liked the part where the Elder Zosima described his childhood: I was the sickly elder brother who inspired him to become a man of the cloth, or maybe I was Zosima himself, who Alyosha prayed both for and with. The book had as many examples of how to be good as it had examples of how to be bad. It stretched for miles in my head.

The elder Zosima died!” Grushenka exclaimed. “Oh, Lord, I didn’t know!” She crossed herself piously. “Lord, but what am I doing now, sitting on his lap!” She suddenly gave a start as if in fright, jumped off his knees at once, and sat down on the sofa. Alyosha gave her a long, surprised look, and something seemed to light up in his face. “Rakitin,” he suddenly said loudly and firmly, “don’t taunt me with having rebelled against my God. I don’t want to hold any anger against you, and therefore you be kinder, too. I’ve lost such a treasure as you never had, and you cannot judge me now. You’d do better to look here, at her: did you see how she spared me? I came here looking for a wicked soul—I was drawn to that, because I was low and wicked myself, but I found a true sister, I found a treasure—a loving soul … She spared me just now … I’m speaking of you, Agrafena Alexandrovna. You restored my soul just now.” Alyosha was breathless and his lips began to tremble. He stopped. “Really saved you, did

Love one another, Fathers,” said Father Zossima, as far as Alyosha could remember afterwards. “Love God’s people. Because we have come here and shut ourselves within these walls, we are no holier than those that are outside, but on the contrary, from the very fact of coming here, each of us has confessed to himself that he is worse than others, than all men on earth... And the longer the monk lives in his seclusion, the more keenly he must recognize that. Else he would have had no reason to come here. When he realizes that he is not only worse than others, but that he is responsible to all men for all and everything, for all human sins, national and individual, only then the aim of our seclusion is attained. For know, dear ones, that every one of us is undoubtedly responsible for all men and everything on earth, not merely through the general sinfulness of creation, but each one personally for all mankind and every individual man. This knowledge is the crown of life for the monk and for every man. For monks are not a special sort of men, but only what all men ought to be. Only through that knowledge, our heart grows soft with infinite, universal, inexhaustible love. Then every one of you will have the power to win over the whole world by love and to wash away the sins of the world with your tears... Each of you keep watch over your heart and confess your sins to yourself unceasingly. Be not afraid of your sins, even when perceiving them, if only there be penitence, but make no conditions with God. Again I say, Be not proud. Be proud neither to the little nor to the great. Hate not those who reject you, who insult you, who abuse and slander you. Hate not the atheists, the teachers of evil, the materialists—and I mean not only the good ones—for there are many good ones among them, especially in our day—hate not even the wicked ones. Remember them in your prayers thus: Save, O Lord, all those who have none to pray for them, save too all those who will not pray. And add: it is not in pride that I make this prayer, O Lord, for I am lower than all men... Love God’s people, let not strangers draw away the flock, for if you slumber in your slothfulness and disdainful pride, or worse still, in covetousness, they will come from all sides and draw away your flock. Expound the Gospel to the people unceasingly... be not extortionate... Do not love gold and silver, do not hoard them... Have faith. Cling to the banner and raise it on high.

Love one another, Fathers,” said Father Zossima, as far as Alyosha could remember afterwards. “Love God's people. Because we have come here and shut ourselves within these walls, we are no holier than those that are outside, but on the contrary, from the very fact of coming here, each of us has confessed to himself that he is worse than others, than all men on earth.... And the longer the monk lives in his seclusion, the more keenly he must recognize that. Else he would have had no reason to come here. When he realizes that he is not only worse than others, but that he is responsible to all men for all and everything, for all human sins, national and individual, only then the aim of our seclusion is attained. For know, dear ones, that every one of us is undoubtedly responsible for all men and everything on earth, not merely through the general sinfulness of creation, but each one personally for all mankind and every individual man. This knowledge is the crown of life for the monk and for every man. For monks are not a special sort of men, but only what all men ought to be. Only through that knowledge, our heart grows soft with infinite, universal, inexhaustible love. Then every one of you will have the power to win over the whole world by love and to wash away the sins of the world with your tears.... Each of you keep watch over your heart and confess your sins to yourself unceasingly. Be not afraid of your sins, even when perceiving them, if only there be penitence, but make no conditions with God. Again I say, Be not proud. Be proud neither to the little nor to the great. Hate not those who reject you, who insult you, who abuse and slander you. Hate not the atheists, the teachers of evil, the materialists—and I mean not only the good ones—for there are many good ones among them, especially in our day—hate not even the wicked ones. Remember them in your prayers thus: Save, O Lord, all those who have none to pray for them, save too all those who will not pray. And add: it is not in pride that I make this prayer, O Lord, for I am lower than all men.... Love God's people, let not strangers draw away the [pg 178] flock, for if you slumber in your slothfulness and disdainful pride, or worse still, in covetousness, they will come from all sides and draw away your flock. Expound the Gospel to the people unceasingly ... be not extortionate.... Do not love gold and silver, do not hoard them.... Have faith. Cling to the banner and raise it on high.

You'll pray for us sinners; we have sinned too much here. I've always been thinking who would pray for me, and whether there's any one in the world to do it. My dear boy, I'm awfully stupid about that. You wouldn't believe it. Awfully. You see, however stupid I am about it, I keep thinking, I keep thinking--from time to time, of course, not all the while. It's impossible, I think, for the devils to forget to drag me down to hell with their hooks when I die. Then I wonder--hooks? Where would they get them? What of? Iron hooks? Where do they forge them? Have they a foundry there of some sort? The monks in the monastery probably believe that there's a ceiling in hell, for instance. Now I'm ready to believe in hell, but without a ceiling. It makes it more refined, more enlightened, more Lutheran that is. And, after all, what does it matter whether it has a ceiling or hasn't? But, do you know, there's a damnable question involved in it? If there's no ceiling there can be no hooks, and if there are no hooks it all breaks down, which is unlikely again, for then there would be none to drag me down to hell, and if they don't drag me down what justice is there in the world? Il faudrait les inventer, those hooks, on purpose for me alone, for if you only knew, Alyosha, what a blackguard I am.

I am speaking about the worst case, if we become bad,” Alyosha went on, “but why should we become bad, gentlemen, isn’t that true? Let us first of all and before all be kind, then honest, and then—let us never forget one another. I say it again. I give you my word, gentlemen, that for my part I will never forget any one of you; each face that is looking at me now, at this moment, I will remember, be it even after thirty years. Kolya said to Kartashov just now that we supposedly ‘do not care to know of his existence.’ But how can I forget that Kartashov exists and that he is no longer blushing now, as when he discovered Troy, but is looking at me with his nice, kind, happy eyes? Gentlemen, my dear gentlemen, let us all be as generous and brave as Ilyushechka, as intelligent, brave, and generous as Kolya (who will be much more intelligent when he grows up a little), and let us be as bashful, but smart and nice, as Kartashov. But why am I talking about these two? You are all dear to me, gentlemen, from now on I shall keep you all in my heart, and I ask you to keep me in your hearts, too! Well, and who has united us in this good, kind feeling, which we will remember and intend to remember always, all our lives, who, if not Ilyushechka, that good boy, that kind boy, that boy dear to us unto ages of ages! Let us never forget him, and may his memory be eternal and good in

I’ve long wanted to meet you. Only it’s too bad we’ve met so sadly …” Kolya would have liked very much to say something even more ardent, more expansive, but something seemed to cramp him. Alyosha noticed it, smiled, and pressed his hand. “I’ve long learned to respect the rare person in you,” Kolya muttered again, faltering and becoming confused. “I’ve heard you are a mystic and were in the monastery. I know you are a mystic, but … that didn’t stop me. The touch of reality will cure you … With natures like yours, it can’t be otherwise.” “What do you mean by ‘a mystic’? Cure me of what?” Alyosha was a little surprised. “Well, God and all that.” “What, don’t you believe in God?” “On the contrary, I have nothing against God. Of course God is only a hypothesis … but … I admit, he is necessary, for the sake of order … for the order of the world and so on … and if there were no God, he would have to be invented,”1 Kolya added, beginning to blush. He suddenly fancied that Alyosha might be thinking he wanted to show off his knowledge and prove how “adult” he was. “And I don’t want to show off my knowledge at all,” Kolya thought indignantly. And he suddenly became quite vexed. “I’ll admit, I can’t stand entering into all these debates,” he snapped. “It’s possible to love mankind even without believing in God, don’t you think? Voltaire did not believe in God, but he loved mankind, didn’t he?” (“Again, again!” he thought to himself.) “Voltaire believed in God, but very little, it seems, and it seems he also loved mankind very little,” Alyosha said softly, restrainedly, and quite naturally, as if he were talking to someone of the same age or even older than himself. Kolya was struck precisely by Alyosha’s uncertainty, as it were, in his opinion of Voltaire, and that he seemed to leave it precisely up to him, little Kolya, to resolve the question.

There are moments when people love crime," Alyosha said pensively. "Yes, yes! You've spoken my own thought, they love it, they all love it, and love it always, not just at 'moments.' You know, it's as if at some point they all agreed to lie about it, and have been lying about it ever since. They all say they hate what's bad, but secretly they all love it.

How will you live, how will you love them?” Alyosha cried sorrowfully. “With such a hell in your heart and your head, how can you?

Alyosha was more of a realist than anyone. Oh! no doubt, in the monastery he fully believed in miracles, but, to my thinking, miracles are never a stumbling-block to the realist. It is not miracles that dispose realists to belief. The genuine realist, if he is an unbeliever, will always find strength and ability to disbelieve in the miraculous, and if he is confronted with a miracle as an irrefutable fact he would rather disbelieve his own senses than admit the fact. Even if he admits it, he admits it as a fact of nature till then unrecognised by him. Faith does not, in the realist, spring from the miracle but the miracle from faith. If the realist once believes, then he is bound by his very realism to admit the miraculous also.

Suzdal was gorgeous. It was sunny but not too warm and the centre of the town was crammed with beautifully coloured onion-shaped churches, blue and gold and yellow, and at first I thought it could have been the setting for one of Chekhov’s short stories, perhaps an unnamed provincial town, a town called simply S., where life passed without much drama. But as Lena and I walked around the centre, it occurred to me that Suzdal was more spiritual, more mysterious, more Dostoyevskian, and it wouldn’t have surprised me to see one of the Karamazov brothers, Alyosha maybe, turning a corner and walking towards me.

I have a contempt for you?” Alyosha looked at him wondering. “What for? I am only sad that a charming nature such as yours should be perverted by all this crude nonsense before you have begun life.

Oh, I've nothing against God. Of course, God is only a hypothesis, but ... I admit that He is needed ... for the order of the universe and all that ... and that if there were no God He would have to be invented,” added Kolya, beginning to blush. He suddenly fancied that Alyosha might think he was trying to show off his knowledge and to prove that he was “grown up.”“I

Alyosha seemed more of a realist than anything. Of course, in the monastery he believed absolutely in miracles, but in my opinion miracles never bother a realist.

One could get completely lost in this tangle, and Alyosha’s heart could not bear uncertainty, for the nature of his love was always active. He could not love passively; once he loved, he immediately also began to help.

Enough, dear son, enough, my friend,” he said at last with deep feeling. “What is it? You should rejoice and not weep. Don’t you know that this is the greatest of his days? Where is he now, at this moment—only think of that!” Alyosha

But sympathy in novels need not be simply a matter of the reader’s direct identification with a fictional character. It can also be driven by, say, my admiration of a character who is long on virtues I am short on (the moral courage of Atticus Finch, the limpid goodness of Alyosha Karamazov), or, most interestingly, by my wish to be a character who is unlike me in ways I don’t admire or even like. One of the great perplexities of fiction-and the quality that makes the novel the quintessentially liberal art form-is that we experience sympathy so readily for characters we wouldn’t like in real life. Becky Sharp may be a soulless social climber, Tom Ripley may be a sociopath, the Jackal may want to assassinate the French President, Mickey Sabbath may be a disgustingly self-involved old goat, and Raskolnikov may want to get away with murder, but I find myself rooting for each of them. This is sometimes, no doubt, a function of the lure of the forbidden, the guilty pleasure of imagining what it would be like to be unburdened by scruples. In every case, though, the alchemical agent by which fiction transmutes my secret envy or my ordinary dislike of “bad” people into sympathy is desire. Apparently, all a novelist has to do is give a character a powerful desire (to rise socially, to get away with murder) and I, as a reader, become helpless not to make that desire my own.

What do you mean by mystic? Cure me of what?" Alyosha was rather astonished. "Oh, God and all the rest of it." "What, don't you believe in God?" "Oh, I've nothing against God. Of course, God is only a hypothesis, but... I admit that He is needed... for the order of the universe and all that... and that if there were no God He would have to be invented," added

It is written: “Give all that thou hast to the poor and follow Me, if thou wouldst be perfect.” Alyosha said to himself: “I can’t give two roubles instead of ‘all,’ and only go to mass instead of ‘following Him.

I want to travel Europe Alyosha, I shall set off from here. And yet I know that I am only going to a graveyard, but it's a most precious graveyard, that's what it is! Precious are the dead that lie there, every stone over them speaks of such burning life in the past, of such passionate faith in their work, their truth, their struggle and their science, that I know I shall fall on the ground and kiss the stones and weep over them; though I'm convinced in my heart that it's long been nothing but a graveyard. And I shall not weep my soul in emotion. I love the sticky leaves in spring, the blue sky - that's all it is. It's not a matter of intellect or logic, it's loving with one's inside, with one's youth. Do you understand anything of my tirade Alyosha?

Man does not live by bread alone.

I have a longing for life, and I go on living in spite of logic. Though I may not believe in the order of the universe, yet I love the sticky little leaves as they open in spring. I love the blue sky, I love some people, whom one loves you know sometimes without knowing why. I love some great deeds done by men, though I’ve long ceased perhaps to have faith in them, yet from old habit one’s heart prizes them. Here they have brought the soup for you, eat it, it will do you good. It’s first‐rate soup, they know how to make it here. I want to travel in Europe, Alyosha, I shall set off from here. And yet I know that I am only going to a graveyard, but it’s a most precious graveyard, that’s what it is! Precious are the dead that lie there, every stone over them speaks of such burning life in the past, of such passionate faith in their work, their truth, their struggle and their science, that I know I shall fall on the ground and kiss those stones and weep over them; though I’m convinced in my heart that it’s long been nothing but a graveyard. And I shall not weep from despair, but simply because I shall be happy in my tears, I shall steep my soul in my emotion. I love the sticky leaves in spring, the blue sky—that’s all it is. It’s not a matter of intellect or logic, it’s loving with one’s inside, with one’s stomach. One loves the first strength of one’s youth.

Alyosha

Alyosha was sure that no one in the whole world would ever want to offend him, and not only would not want to but even would not be able to. For him this was an axiom,

His soul, filled with ecstasy, thirsted for freedom, space, latitude. Above him wide and boundless keeled the cupola of the heavens, full of quiet, brilliant stars. Doubled from zenith to horizon ran the Milky Way, as yet unclear. The cool night, quiet to the point of fixity, enveloped the earth. The white towers and golden domes of the cathedral sparkled in the sapphire sky. In the flowerbeds luxuriant autumn flowers had fallen asleep until morning. The earth’s silence seemed to fuse with that of the heavens, the earth’s mystery came into contact with that of the stars … Alyosha stood, looked and suddenly cast himself down upon the earth like one who has had the legs cut from under him. Why he embraced it he did not know, he did not try to explain to himself why he so desperately wanted to kiss it, kiss it, all of it, but weeping he kissed it, sobbing and drenching it with his tears, and frenziedly he swore to love it, love it until the end of the ages. ‘Drench the earth with the tears of your joy and love those tears of yours …’ resounded in his soul. What did he weep about? Oh, he wept in his ecstasy even about those stars that shone to him out of the abyss, and ‘was not ashamed of this frenzy’. As though threads from all these countless of God’s worlds had all coincided within his soul at once, and it trembled all over, in ‘the contiguity with other worlds’. He wanted to forgive all creatures for all things and to ask forgiveness, oh, not for himself, but for all persons, all creatures and all things, while ‘others asked the same for me’ – resounded again in his soul. But with each moment that passed he felt plainly and almost palpably that something as firm and unshakeable as this celestial vault was descending into his soul. Something that was almost an idea took mastery of his intellect – and now for the rest of his life and until the end of the ages. A feeble youth had he fallen to the earth, yet now he arose a resolute warrior for the rest of his life and knew and felt this suddenly, at that same moment of his ecstasy. And never, never for all the rest of his life would Alyosha be able to forget that moment. ‘Someone visited my soul in that hour,’ he would say later with resolute faith in his words …

Know that there is nothing more lofty, nor more powerful, nor more healthy nor more useful later on in life than some good memory.

It’s precisely the time,” cried Fyodor Pavlovich, “and my son Dmitri Fyodorovich still isn’t here! I apologize for him, sacred elder!” (Alyosha cringed all over at this “sacred elder.”) “I myself am always very punctual, to the minute, remembering that punctuality is the courtesy of kings.”3

And I advise you never to think about it either, my dear Alyosha, especially about God, whether He exists or not. All such questions are utterly inappropriate for a mind created with an idea of only three dimensions.

I understand it all too well, Ivan: to want to love with your insides, your guts—you said it beautifully, and I’m terribly glad that you want so much to live,” Alyosha exclaimed. “I think that everyone should love life before everything else in the world.” “Love life more than its meaning?” “Certainly, love it before logic, as you say, certainly before logic, and only then will I also understand its meaning. That is how I’ve long imagined it. Half your work is done and acquired, Ivan: you love life. Now you need only apply yourself to the second half, and you are saved.” “You’re already saving me, though maybe I wasn’t perishing. And what does this second half consist of?” “Resurrecting your dead, who may never have died. Now give me some tea. I’m glad we’re talking, Ivan.

Alyosha, we must put off kissing. We are not ready for that yet, and we shall have a long time to wait,” she ended suddenly.

I should explain at the outset that this youth, Alyosha, was no fanatic and, at least in my opinion, no mystic either. Let me make myself clear: he was simply a youthful philanthropist, and if he had chosen the monastic way of life, this was only because at the time that alone had captured his imagination and, as it were, offered his parched soul the true path from the darkness of worldly evil to the radiance of love.

Later, after getting used to Alyosha, Pyotr Alexandrovich Miusov, who was rather ticklish on the subjects of money and bourgeois honesty, once pronounced the following aphorism: “Here, perhaps, is the only man in the world who, were you to leave him alone and without money on the square of some unknown city with a population of a million, would not perish, would not die of cold and hunger, for he would immediately be fed and immediately be taken care of, and if no one else took care of him, he would immediately take care of himself, and it would cost him no effort, and no humiliation, and he would be no burden to those who took care of him, who perhaps, on the contrary, would consider it a pleasure.

Of the Elder Zosima it was said by many that in admitting for so many years into his presence all those who came to him in order to confess their hearts and who thirsted for counsel and healing discourse, he had taken into his soul so many revelations, griefs and unbosomings that in the end he had acquired a perspicacity of such subtle depth as made the first glance at the face of a stranger who had come to him sufficient for him to be able to guess correctly the reason for his arrival, the object of his need, and even the nature of the torment that was racking his conscience, and that he would astonish, embarrass and sometimes almost frighten the newcomer by such intimacy with his secret before the latter had even uttered a word. In this context, however, Alyosha nearly always observed that many, indeed practically all of those who came to the Elder for the first time in order to have a private talk with him made their entrances in fear and trembling, but always came out radiant and joyful, and the blackest of countenances turned to happy ones. Alyosha was also singularly impressed by the fact that the Elder was in no wise stern; on the contrary, there was unfailingly what almost amounted to gaiety in his demeanour. The monks used to say of him that he formed close soul-attachments precisely to those who were more sinful, and that those who were most sinful, those too were most beloved by him. Of the monks there were some, even towards the very end of the Elder’s life, who were his haters and enviers, but they were by this time growing few, and they kept silent, though there were among their number several persons very famous and important in the monastery, as for example one of the most ancient cenobites, a great observer of the vow of silence and an exceptional faster. But all the same it was now beyond question that the vast majority had taken the side of the Elder Zosima, and of these there were very many who positively loved him with all their hearts, ardently and sincerely; some were even attached to him with a kind of fanaticism. They used to say openly, though not quite out loud, that he was a saint, that of this there was no longer any doubt and, foreseeing his imminent decease, went in expectation from the departed of immediate miracles and great glory in the very nearest future for the monastery.

I've asked myself many times: is there such despair in the world as could overcome this wild and perhaps indecent thirst for life in me, and have decided that apparently there is not--that is, once again, until my thirtieth year, after which I shall want to no more, so it seems to me. Some snot-nosed, consumptive moralists, poets especially, often call this thirst for life base. True, it's a feature of the Karamazovs, to some extent, this thirst for life despite all; it must be sitting in you, too; but why is it base? There is still an awful lot of centripetal force on our planet, Alyosha. I want to live, and I do live, even if it is against logic. Though I do not believe in the order of things, still the sticky little leaves that come out in the spring are dear to me, the blue sky is dear to me, some people are dear to me, whom one loves sometimes, would you believe it, without even knowing why [...] Such things you love not with you mind, not with logic, but with your insides, your guts, you love your first young strength.' [...] 'So, Alyosha,' Ivan spoke in a firm voice, 'if, indeed, I hold out for the sticky little leaves, I shall love them only remembering you. It's enough for me that you are here somewhere, and I shall not stop wanting to live.

Listen, Alyosha," Ivan began in a resolute voice, "if I am really able to care for the sticky little leaves I shall only love them, remembering you. It's enough for me that you are somewhere here, and I shan't lose my desire for life yet. Is that enough for you?