I tell Thee that man is tormented by no greater anxiety than to find someone quickly to whom he can hand over that gift of freedom with which the ill-fated creatures is born. But only one who can appease their conscience can take over their freedom […] Instead of taking men's freedom from them, Thou didst make it greater than ever! Didst Thou forget that man prefers peace, and even death, to freedom of choice in the knowledge of good and evil?
Brother, these last two months I've found in myself a new man. A new man has risen up in me. He was hidden in me, but would never have come to the surface, if it hadn't been for this blow from heaven. I am afraid! And what do I care if I spend twenty years in the mines, breaking ore with a hammer? I am not a bit afraid of that- it's something else I am afraid of now: that that new man may leave me. Even there, in the mines, underground, I may find a human heart in another convict and murderer by my side, and I may make friends with him, for even there one may live and love and suffer. One may thaw and revive a frozen heart in that convict, one may wait upon him for years, and at last bring up from the dark depths a lofty soul, a feeling, suffering creature; one may bring forth an angel, create a hero! There are so many of them, hundreds of them, and we are all to blame for them.
According to my rule, you can find in every woman something - damn it! - something extraordinarily interesting, something you won't find in any other woman. Only you must know how to find it - that's the point! That requires talent! For me ugly women do not exist: the very fact that she's a woman is half the attraction for me- but how could you understand that? Even in old maids you sometimes find something so attractive that you can't help marvelling at the damn fools who've let them grow old without noticing it! The first thing to do with barefooted girls and ugly women is to take them by surprise - that's how one should deal with them. You didn't know that, did you? They must be surprised till they're enraptured, till they're transfixed, till they're ashamed that such a gentleman should have fallen in love with such a swarthy creature. What's so wonderful is that so long as there are peasants and gentlemen in the world - and there always will be - there will also be such lovely little scullery maids and their masters - that's all one needs for one's happiness.
[The Devil] In my opinion, there is no need to destroy anything, one needs only destroy the idea of God in mankind, that's where the business should start! One should begin with that, with that--oh, blind men, of no understanding! Once mankind has renounced God, one and all (and I believe that this period, analogous to the geological periods, will come), then the entire old world view will fall of itself, without antrhopophagy, and, above all, the entire former morality, and everything will be new. People will come together in order to take from life all that it can give, but, of course, for happiness and joy in this world only. Man will be exalted with the spirit of the divine, tatanic pride, and the man-god will appear. Man, his will and his science no longer limited, conquering nature every hour, will thereby every hour experience such lofty delight as will replace for him all his former hopes of heavenly delight. Each will know himself utterly mortal, without resurrection, and will accept death proudly and calmly, like a god. Out of pride he will understand that he should not murmur against the momentariness of life, and he will love his brother then without any reward. Love will satisfy only the moment of life, but the very awareness of its momentariness will increase its fire, inasmuch as previously it was diffused in hopes of an eternal love beyond the grave.
And the son bursting into his father's house, killing him, and at the same time not killing him, this is not even a novel, not a poem, it is a sphinx posing riddles, which it, of course, will not solve itself. If he killed him, he killed him; how can it be that he killed him and yet did not kill him--who can understand that? Then it is announced to us that our tribune is the tribune of truth and sensible ideas, and so from this tribune of 'sensible ideas' an axiom resounds, accompanied by an oath, that to call the murder of a father parricide is simply a prejudice! But if parricide is a prejudice, and if every child ought to ask his father, 'Father, why should I love you?'--what will become of us, what will become of the foundations of society, where will the family end up? Parricide--don't you see, it's just the 'brimstone' of some Moscow merchant's wife? The most precious, the most sacred precepts concerning the purpose and future of the Russian courts are presented perversely and frivolously, only to achieve a certain end, to achieve the acquittal of that which cannot be acquitted. 'Oh, overwhelm him with mercy,' the defense attorney exclaims, and that is just what the criminal wants, and tomorrow everyone will see how overwhelmed he is! And is the defense attorney not being too modest in asking only for the defendant's acquittal? Why does he not ask that a fund be established in the parricide's name, in order to immortalize his deed for posterity and the younger generation? The Gospel and religion are corrected: it's all mysticism, he says, and ours is the only true Christianity, tested by the analysis of reason and sensible ideas. And so a false image of Christ is held up to us! With what measure ye mete, it shall be measured to you,' the defense attorney exclaims, and concludes then and there that Christ commanded us to measure with the same measure as it is measured to us--and that from the tribune of truth and sensible ideas! We glance into the Gospel only on the eve of our speeches, in order to make a brilliant display of our familiarity with what is, after all, a rather original work, which may prove useful and serve for a certain effect, in good measure, all in good measure! Yet Christ tells us precisely not to do so, to beware of doing so, because that is what the wicked world does, whereas we must forgive and turn our cheek, and not measure with the same measure as our offenders measure to us. This is what our God taught us, and not that it is a prejudice to forbid children to kill their own fathers. And let us not, from the rostrum of truth and sensible ideas, correct the Gospel of our God, whom the defense attorney deems worthy of being called merely 'the crucified lover of mankind,' in opposition to the whole of Orthodox Russia, which calls out to him: 'For thou art our God...!
My joy is that there is no such world at all, but that the substance of life is in everyone! There is no reason to be troubled because we are absurd, is there? For we really are: we are absurd, frivolous, we have bad habits, we're bored, we don't know how to look around ourselves, we don't know how to understand, we are all like this, all of us, you, and I, and everyone! And you aren't offended by my telling you straight to your faces that you are absurd? There is the basic stuff of life in your, isn't there? You know, I believe it's sometimes even good to be ridiculous. Yes, much better. People forgive each other more readily and become more humble, we can't understand everything at once, we can't begin with perfection! To reach perfection there must first be much we do not understand. And if we understand too quickly we will probably not understand very well. I tell this to you who have been able to understand so much and - do not understand.'p. 577