Discussing Dostoyevsky

Extostentialism was a large part of what the guest was talking about. I forget what his name was so I shall refer to him as George from now on. George was well knowledged and I spent most of my time just trying to absorb all the details he was giving to us. He seemed very interested in what we wanted to know, but I felt as though I was unprepared to actually ask him any questions. He seemed to know just about every part of Dostoyevsky's life. I would really like him to be able to come back since we didn't finish our discussion, it would be very interesting to hear more of what he knows.

Does Rasky Repent?

While feeling deep moral depredation throughout the novel, seen in his many near confessions, and eventual real confession to Ilya, Raskolnikov does not truely believe that what he did was a sin and wrong. While in prison he never says that what he did was a sin, he merely attempts to figure out what he did wrong, to find what led him to get caught.

Mere Christianity

What we call 'being in love' is a glorious state, and, in several ways, good for us. It helps to make us generous and courageous, it opens our eyes not only to the beauty of the beloved but to all beauty, and it subordinates (especially at first) our merely animal sexuality; in that sense, love is the great conqueror of lust. No one in his senses would deny that being in love is far better than either common sensuality or cold self-centredness. But, as I said before, 'the most dangerous thing you can do is to take any one impulse of our own nature and set it up as the thing you ought to follow at all costs'. Being in love is a good thing, but it is not the best thing. There are many things below it, but there are also things above it. You cannot make it the basis of a whole life. It is a noble feeling, but it is still a feeling. Now no feeling can be relied on to last in its full intensity, or even to last at all. Knowledge can last, principles can last, habits can last; but feelings come and go. And in fact, whatever people say, the state called 'being in love' usually does not last. If the old fairy-tale ending 'They lived happily ever after' is taken to mean 'They felt for the next fifty years exactly as they felt the day before they were married,' then it says what probably never was nor ever would be true, and would be highly undesirable if it were. Who could bear to live in that excitement for even five years? What would become of your work, your appetite, your sleep, your friendships? But, of course, ceasing to be 'in love' need not mean ceasing to love. Love in this second sense-love as distinct from 'being in love'-is not merely a feeling. It is a deep unity, maintained by the will and deliberately strengthened by habit; reinforced by (in Christian marriages) the grace which both partners ask, and receive, from God. They can have this love for each other even at those moments when they do not like each other; as you love yourself even when you do not like yourself. They can retain this love even when each would easily, if they allowed themselves, be 'in love' with someone else. 'Being in love' first moved them to promise fidelity: this quieter love enables them to keep the promise. It is on this love that the engine of marriage is run: being in love was the explosion that started it.