** What is “an American”? Do we have something important in common, as Americans, or is it just that we all happen to live inside the same boundaries and so have to obey the same laws? How exactly is America different from other countries? Is there really something unique about it? What does that uniqueness entail? We talk a lot about our special rights and freedoms, but are there also special responsibilities that come with being an American? If so, responsibilities to whom? **
Frank’s bio does cover all this personal stuff, in detail, and he doesn’t try to downplay or whitewash the icky parts. 22 But his project requires that Frank strive at all times to relate Dostoevsky’s personal and psychological life to his books and to the ideologies behind them. The fact that Dostoevsky is first and last an ideological writer 23 makes him an especially congenial subject for Joseph Frank’s contextual approach to biography. And the four extant volumes of Dostoevsky make it clear that the crucial, catalyzing event in FMD’s life, ideologically speaking, was the mock execution of 22 December 1849—a five- or ten-minute interval during which this weak, neurotic, self-involved young writer believed that he was about to die. What resulted inside Dostoevsky was a type of conversion experience, though it gets complicated, because the Christian convictions that inform his writing thereafter are not those of any one church or tradition, and they’re also bound up with a kind of mystical Russian nationalism and a political conservatism 24 that led the next century’s Soviets to suppress or distort much of Dostoevsky’s work. 25
** Does this guy Jesus Christ’s life have something to teach me even if I don’t, or can’t, believe he was divine? What am I supposed to make of the claim that someone who was God’s relative, and so could have turned the cross into a planter or something with just a word, still voluntarily let them nail him up there, and died? Even if we suppose he was divine — did he know? Did he know he could have broken the cross with just a word? Did he know in advance that death would just be temporary (because I bet I could climb up there, too, if I knew that an eternity of right-hand bliss lay on the other side of six hours of pain)? But does any of that even really matter? Can I still believe in JC or Mohammed or Whoever even if I don’t believe they were actual relatives of God? Except what would that mean: “believe in”?**
What seems most important is that Dostoevsky’s near-death experience changed a typically vain and trendy young writer — a very talented writer, true, but still one whose basic concerns were for his own literary glory — into a person who believed deeply in moral/ spiritual values 26 … more, into someone who believed that a life lived without moral/spiritual values was not just incomplete but depraved. 27
The big thing that makes Dostoevsky invaluable for American readers and writers is that he appears to possess degrees of passion, conviction, and engagement with deep moral issues that we — here, today 28—cannot or do not permit ourselves. Joseph Frank does an admirable job of tracing out the interplay of factors that made this engagement possible — FMD’s own beliefs and talents, the ideological and aesthetic climates of his day, etc. Upon his finishing Frank’s books, though, I think that any serious American reader/writer will find himself driven to think hard about what exactly it is that makes many of the novelists of our own place and time look so thematically shallow and lightweight, so morally impoverished, in comparison to Gogol or Dostoevsky (or even to lesser lights like Lermontov and Turgenev). Frank’s bio prompts us to ask ourselves why we seem to require of our art an ironic distance from deep convictions or desperate questions, so that contemporary writers have to either make jokes of them or else try to work them in under cover of some formal trick like intertextual quotation or incongruous juxtaposition, sticking the really urgent stuff inside asterisks as part of some multivalent defamiliarization-flourish or some such shit.
Part of the explanation for our own lit’s thematic poverty obviously includes our century and situation. The good old modernists, among their other accomplishments, elevated aesthetics to the level of ethics — maybe even metaphysics — and Serious Novels after Joyce tend to be valued and studied mainly for their formal ingenuity. Such is the modernist legacy that we now presume as a matter of course that “serious” literature will be aesthetically distanced from real lived life. Add to this the requirement of textual self-consciousness imposed by postmodernism 29 and literary theory, and it’s probably fair to say that Dostoevsky et al. were free of certain cultural expectations that severely constrain our own novelists’ ability to be “serious.”
But it’s just as fair to observe, with Frank, that Dostoevsky operated under cultural constraints of his own: a repressive government, state censorship, and especially the popularity of post-Enlightenment European thought, much of which went directly against beliefs he held dear and wanted to write about. For me, the really striking, inspiring thing about Dostoevsky isn’t just that he was a genius; he was also brave. He never stopped worrying about his literary reputation, but he also never stopped promulgating unfashionable stuff in which he believed. And he did this not by ignoring (now a.k.a. “transcending” or “subverting”) the unfriendly cultural circumstances in which he was writing, but by confronting them, engaging them, specifically and by name.
It’s actually not true that our literary culture is nihilistic, at least not in the radical sense of Turgenev’s Bazarov. For there are certain tendencies we believe are bad, qualities we hate and fear. Among these are sentimentality, naïveté, archaism, fanaticism. It would probably be better to call our own art’s culture now one of congenital skepticism. Our intelligentsia 30 distrust strong belief, open conviction. Material passion is one thing, but ideological passion disgusts us on some deep level. We believe that ideology is now the province of the rival SIGs and PACs all trying to get their slice of the big green pie … and, looking around us, we see that indeed it is so. But Frank’s Dostoevsky would point out (or more like hop up and down and shake his fist and fly at us and shout) that if this is so, it’s at least partly because we have abandoned the field. That we’ve abandoned it to fundamentalists whose pitiless rigidity and eagerness to judge show that they’re clueless about the “Christian values” they would impose on others. To rightist militias and conspiracy theorists whose paranoia about the government supposes the government to be just way more organized and efficient than it really is. And, in academia and the arts, to the increasingly absurd and dogmatic Political Correctness movement, whose obsession with the mere forms of utterance and discourse show too well how effete and aestheticized our best liberal instincts have become, how removed from what’s really important — motive, feeling, belief.