A perspectiva niilista entre Nietzsche e Dostoiévski em os irmãos Karamázov.

Abstract

This work intends to investigate the nihilistic question in the character Ivan Karamázov of the work Os Irmãos Karamázov (1880) of Fyodor Dostoevsky and to establish a comparison with the idea of nihilism in the philosophy of Nietzsche. The hypothesis of this investigation is that despite the literary influences of his time and closeness between the two authors, or as Nietzsche mentions "spiritual kinship," Nietzsche's proposal would not meet the philosophical implicit of Dostoevsky's work. For this, it is necessary to make a brief conceptual recapitulation of the term, considering that the entry was interpreted in diverse ways until being expressed as a problem and to become a significant philosophical subject from the reflections of Nietzsche. The word itself had already appeared in other European debates, but in Nietzsche it gained more in-depth reflection. Putting Nietzsche and Dostoevsky side by side, as well as examining how much Dostoevsky is in Nietzsche's philosophy, is already part of an ancient tradition in the field of scientific research, and has been brought by several researchers since the late nineteenth century taking more power in the beginning of the 1920s. There is a great resemblance between Ivan Karamazov's idea that "If there is neither God nor immortality of the soul, then everything is permitted" with the maxim quoted by Nietzsche "Nothing is true, everything is permitted" in Thus spoke Zarathustra, in the "Third Dissertation" of the Genealogy of Morals and later in his Posthumous Fragments, where Nietzsche begins to develop this idea more solidly. As already anticipated, Dostoevsky's conclusions depart to the opposite side. Even the maxim, "Nothing is true, everything is permitted," which seems to correlate with Dostoevsky's notion in a first analysis, will serve as an assertion that will lead Nietzsche to another perspective since this idea has an experimental character that will be better developed in its posthumous fragments. Nietzsche goes beyond the discontent and the supposed disorientation that the lack of moral values and traditional references provoke in the individual because, for Nietzsche, the values themselves were nihilistic, and to overcome them would be the first step for the man to surpass nothing.