Looking for Fyodor

Dostoievski – acest profet al vremurilor noi, în care, vorba Călăuzei tarkovskiene, „organul credinţei s-a atrofiat” şi – strigă disperat Stalker-ul - „nimeni nu mai crede”, a stârnit de-a lungul anilor, cum era şi firesc, deopotrivă elogii nemăsurate şi adversităţi.
Astfel, D. H. Lawrence (adept mai degrabă al gândirii nietzscheene), care nu împărtăşea combinaţia de Dumnezeu şi sadism din scrierile dostoievskiene, avea să afirme: „He who gets nearer the sun is leader, the aristocrat of aristocrats, or he who, like Dostoievsky, gets nearest the moon of our non-being. (...) I don’t like Dostoevsky. He is like the rat, slithering along in hate, in the shadows, and in order to belong to the light, professing love, all love.”
La rândul său, Nietzsche credea că autorul Subteranei era o victimă. Ce anume îl chinuia pe Dostoievski? „Conscience vivisection and self-crucifixion of two thousand years of Christianity.” Acelaşi Nietzsche însă avea să declare: „Dostoevsky is the only psychologist from whom I had anything to learn.”
Berdeaiev: „So great is the worth of Dostoevsky that to have produced him is by itself sufficient justification for the existence of the Russian people in the world: and he will bear witness for his country-men at the last judgement of the nations.” În acelaşi spirit, Constantin Mochuski afirma: “To Dostoevsky belongs a place beside the Great Christian writers of world literature: Dante, Cervantes, Milton, Pascal. Like Dante, he passed through all the circles of human hell, one more terrible than the mediaeval hell of the Divine Comedy, and was not consumed in hell’s flame: his duca e maestro was not Virgil, but the “radiant image” of the Christ, love for whom was the greatest love of his whole life.”
Pentru Vladimir Soloviev, Dostoievski era „a prophet of God,” „a mystical seer.” Dar cireaşa de pe tort avea s-o aşeze însuşi Einstein: „Dostoevsky gives me more than any scientist, more than Gauss!"