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Political Apocalypse: A Study of Dostoevsky's Grand Inquisitor
In this expertly crated book, Ellis Sandoz gives a thoughtful account of Dostoevsky’s “Legend of the Grand Inquisitor.” Sandoz pulls apart the Legend, giving it context and meaning in relation to The Brothers Karamazov, the novel in which the Legend appears, and to history. Sandoz’s keen sense for the author’s intent is seamlessly interwoven with Dostoevsky’s own correspondence and a comprehensive exploration of the political, theological, and philosophical atmosphere of pre-revolutionary Russia. Dostoevsky has often been regarded as a prophet for foretelling the rise of totalitarian socialism in Russia. In 1879, desperately concerned for the future of his country, Dostoevsky declared, “a second tower of Babel stands in the place of the high ideals created by Christ. The sublime Christian view of human nature sinks down to the view of an animal herd and, under the banner of social love, shows entirely unconcealed its contempt for mankind.” Atheism and the coercive ideals of materialist socialism had nearly captured the minds and hearts of his countrymen. Dostoevsky believed that the whole of Russia’s future lay, consequently, with the Orthodox Church. Without that model of Christian love, Russia would surely fall into the hands of a government that had little regard for the men it would rule.
357 pages, Hardcover
First published December 1, 1971
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Displaying 1 - 5 of 5 reviews
May 9, 2017
Dostoevsky's great novels all deal with the impact of radical modernity on
Western and Russian civilizations, especially Brothers Karamazov. His critique is profound and
foresaw the political culmination in the onslaught of totalitarian tyranny as it took shape in the
Germany of Hitler and the Soviet Union of Stalin in the 20th Century - not to forget the China of Mao.
More than only a great poet and novelist, Dostoevsky was a philosopher and mystic, as Prof. Sandoz tries to show in the book.
These words are the preface of the author to the Persian translation of the book. its a great book about dostoevsky's politics. there is many books about dostoevsky but rare about his politics, and this one is one of the most profound. A fantastic book about a part of an another fantastic book (The Grand Inquisitor-Brothers Karamazov).
Western and Russian civilizations, especially Brothers Karamazov. His critique is profound and
foresaw the political culmination in the onslaught of totalitarian tyranny as it took shape in the
Germany of Hitler and the Soviet Union of Stalin in the 20th Century - not to forget the China of Mao.
More than only a great poet and novelist, Dostoevsky was a philosopher and mystic, as Prof. Sandoz tries to show in the book.
These words are the preface of the author to the Persian translation of the book. its a great book about dostoevsky's politics. there is many books about dostoevsky but rare about his politics, and this one is one of the most profound. A fantastic book about a part of an another fantastic book (The Grand Inquisitor-Brothers Karamazov).
May 6, 2017
Ellis Sandoz explores how Dostoevsky used the 3 temptations from the New Testament to act as an allegory for the poem of The Legend. Dostoevsky warns that if we focus attention on our base wants and passions (earthly bread) we will become "diseased" and infect our institutions and leaders.
For example, when income inequality hit an all time high in Europe and Russia, their was an intellectual movement that looked at (among many other issues) how to feed the poor and redistribute wealth. Dostoevsky warned against this type of socialism because he felt it lacked any type of faith or connection with the transcendent realm. Without that, Dostoevsky argued, we will bring about earthly solutions to earthly problems. He was afraid of producing leaders that would offer solutions to a fearful public in exchange for unchecked political power. With scary precision Dostoevsky predicted V.I. Lenin and Stalin's tactics, from Lenin preaching the death of a few would lead to the prosperity of the many, to Stalin's implementations of the Gulags.
Dostoevsky himself was not able to work out a practical form of government, but he felt at the very least it should be malleable to meet the changing needs of the people. He also felt it had to give individuals the freedom to pursue a personal relationship with Christ. Without that pursuit, their conscious focus would be motivated by fear and worry and therefore "diseased."
There is much more to be explored in this book with analysis (including a handy chart) that fills out every crevice in the poem of The Legend. Political Apocalypse accomplishes its goal of giving a clear and full perspective on an idea so important to the message of The Brothers Karamazov, and to Dostoevsky's thinking.
For example, when income inequality hit an all time high in Europe and Russia, their was an intellectual movement that looked at (among many other issues) how to feed the poor and redistribute wealth. Dostoevsky warned against this type of socialism because he felt it lacked any type of faith or connection with the transcendent realm. Without that, Dostoevsky argued, we will bring about earthly solutions to earthly problems. He was afraid of producing leaders that would offer solutions to a fearful public in exchange for unchecked political power. With scary precision Dostoevsky predicted V.I. Lenin and Stalin's tactics, from Lenin preaching the death of a few would lead to the prosperity of the many, to Stalin's implementations of the Gulags.
Dostoevsky himself was not able to work out a practical form of government, but he felt at the very least it should be malleable to meet the changing needs of the people. He also felt it had to give individuals the freedom to pursue a personal relationship with Christ. Without that pursuit, their conscious focus would be motivated by fear and worry and therefore "diseased."
There is much more to be explored in this book with analysis (including a handy chart) that fills out every crevice in the poem of The Legend. Political Apocalypse accomplishes its goal of giving a clear and full perspective on an idea so important to the message of The Brothers Karamazov, and to Dostoevsky's thinking.
May 10, 2023
Professor Ellis Sandoz’s “Political Apocalypse," provides an illuminating interpretation of Fyodor Dostoevsky's "Legend of the Grand Inquisitor" from his magnum opus, “The Brothers Karamazov.” Sandoz, a student of Eric Voegelin, and later an editor of his works, is imminently qualified to conduct such a Herculean study. Sandoz is intimately familiar with both Eastern Orthodoxy and the evolution of Gnostic movements, the twin concerns which obsessed the later Dostoevsky.
Sandoz first gives the historical and religious background of Dostoevsky, within the context of the 19th Century Russian milieu. Sandoz places Dostoevsky's thought in the tradition of Russian Orthodox Christianity, with its roots in various Slavic sects. In addition, the author traces the development of the multifarious revolutionary movements at work in the Tsarist empire.
Sandoz argues that Dostoevsky intended "The Legend of the Grand Inquisitor'' as a vehicle to address the modernist ideas percolating in Russia; consequently, he is compelled to discuss Dostoevsky’s nexus with a number of thinkers and a slew of ideas that were redolent in the airy pronouncements of a number of rationalists, materialists, atheists, and nihilists. Within the novel, Dostoevsky employs the character of Ivan Fyodorovich to loquaciously espouse the revolutionary credo: his 'poem' is a dream of Ivan's feverish mind, and the assertions expressed therein are coterminous to the issues involved in Ivan's personal ferment. The poem's form is that of a monologue; Ivan's soliloquy is really with the world.
Sandoz explains the importance of “The Legend’s” triadic structure, and the role of the Inquisitor, i.e., the Modern who wishes to alter reality’s inherent structure in order to rectify humanity’s inability to cope with the ontological facticity that is freedom. Dostoevsky’s “Legend,” what T.E. Lawrence termed “the fifth Gospel,” mines the depth of modern man’s restlessness, and his eagerness to embrace political authority as a solution to his sense of homelessness. Sandoz plumbs the depths of “The Legend's” esoteric teaching, and reaches a number of unsettling conclusions. To eradicate freedom, the Inquisitor must assume the authority of a man-god, an ideologue. As Sandoz frames it, the ideologue claims infallible truth- “and which in support of these claims effect the destruction of freedom in the name of freedom, justice in the name of justice, man in the name of humanitarianism, tradition in the name of truth…”
Dostoevsky’s political insights are as timeless as his art, and “The Legend” is germane to any teaching about the perennial questions which concern the political realm. As Sandoz relates, “Dostoevsky understood the theoretical priority of a moral and spiritual community to a stable institutional order, that you cannot have good institutions without good men.”
That said, this is a difficult work. The language is technical and recondite, the author’s conclusions are troubling and tentative. In short, this is a study for the ages, that is out of step with our age.
Sandoz first gives the historical and religious background of Dostoevsky, within the context of the 19th Century Russian milieu. Sandoz places Dostoevsky's thought in the tradition of Russian Orthodox Christianity, with its roots in various Slavic sects. In addition, the author traces the development of the multifarious revolutionary movements at work in the Tsarist empire.
Sandoz argues that Dostoevsky intended "The Legend of the Grand Inquisitor'' as a vehicle to address the modernist ideas percolating in Russia; consequently, he is compelled to discuss Dostoevsky’s nexus with a number of thinkers and a slew of ideas that were redolent in the airy pronouncements of a number of rationalists, materialists, atheists, and nihilists. Within the novel, Dostoevsky employs the character of Ivan Fyodorovich to loquaciously espouse the revolutionary credo: his 'poem' is a dream of Ivan's feverish mind, and the assertions expressed therein are coterminous to the issues involved in Ivan's personal ferment. The poem's form is that of a monologue; Ivan's soliloquy is really with the world.
Sandoz explains the importance of “The Legend’s” triadic structure, and the role of the Inquisitor, i.e., the Modern who wishes to alter reality’s inherent structure in order to rectify humanity’s inability to cope with the ontological facticity that is freedom. Dostoevsky’s “Legend,” what T.E. Lawrence termed “the fifth Gospel,” mines the depth of modern man’s restlessness, and his eagerness to embrace political authority as a solution to his sense of homelessness. Sandoz plumbs the depths of “The Legend's” esoteric teaching, and reaches a number of unsettling conclusions. To eradicate freedom, the Inquisitor must assume the authority of a man-god, an ideologue. As Sandoz frames it, the ideologue claims infallible truth- “and which in support of these claims effect the destruction of freedom in the name of freedom, justice in the name of justice, man in the name of humanitarianism, tradition in the name of truth…”
Dostoevsky’s political insights are as timeless as his art, and “The Legend” is germane to any teaching about the perennial questions which concern the political realm. As Sandoz relates, “Dostoevsky understood the theoretical priority of a moral and spiritual community to a stable institutional order, that you cannot have good institutions without good men.”
That said, this is a difficult work. The language is technical and recondite, the author’s conclusions are troubling and tentative. In short, this is a study for the ages, that is out of step with our age.
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November 21, 2009None
October 29, 2009
Slightly annoying (lots of jargon) but highly insightful interpretation.
Displaying 1 - 5 of 5 reviews