The man from underground
By Dr. Lucio F. Teoxon Jr.
Among the
continental masters, Fydor Dostoevsky stands out as showing the ability of the
modern imagination to do the “paradoxical task of standing both inside and
outside itself, articulate its own formlessness and encompass its own
extravagant possibilities.”
In the Notes from Underground, Dostoevsky,
whom Andre Gide regarded as the greatest of all novelists, demonstrated his
unusual power in describing the lower depths of the human psyche and the inner
states of the mind. His psychological penetration which made him a towering
figure in world literature is matched with his equally powerful gift for new
ideas, the philosophic import of which had a wide-ranging significance for the
world at large. In Dostoevsky, therefore, as shown in the fictional work cited,
we find the exemplar of the continental master who exhibits the ability of the
modern imagination not only to take stock of the inner world of the individual
self with all the mysterious forces locked up within it but also stand outside
the self and discover awesome truths about itself and its relation to society.
The
striking thing about the Underground Man, a forty-year old employee who retired
from the civil service, is his exceptional ability to look with sharp clarity
into himself self-critically. He knows and is fully aware of what troubles
him—and that is the fact of his self-contradiction. He is sundered from within
between his will on the one hand and his reason on the other. The root cause of
his torment is the endless conflict between these two sides of his
individuality. Underground Man also knows that his ultimate salvation lies in
his ability to integrate these extremes of his makeup by means of the power of
conscious will and freedom of choice. He is nameless, which means that he is
almost a nonentity, and also that he could be everyman.
The
primitive elements in him prompt him to stand up against the forces in society
that do violence to the passions that make for a heightened sense of life and
sensitivity to the natural pleasures they afford. And he sees quite rightly
that so-called culture and civilization have only succeeded in crippling his
natural human propensities such as the appetite for the pure act of living and
its simple pleasures. Systematic morals and social conventions suppress the
primal passions, the instincts and drives surfacing from the wells of the
unconscious. Society has but succeeded in producing a new type of human being
characterized by artificiality of manners, phoniness, and the cold sophistry of
reasoning exemplified in the inexorable formula ‘two plus two makes four.’
But
Underground Man scoffs at this systematic conditioning that stripped him of the
true qualities that make him human. He argues that reason itself and the
fanatical worship of the intellect have not really transformed him any better
but instead estranged him from himself, from the foundations of his human
reality as a flesh and blood individual. So, he affirms the will and passion as
against mere intellection or cerebration, of involvement with life from which
modern man is tragically divorced. He is for life minus the veneer of
civilization, life in the most naked form that Camus’ Meursault enjoyed on the
sun-drenched Algerian beach.
That is
why he goes underground and lives apart from society which he cannot stand. In
his underground hole on the outskirts of the town he sharpens his insights all
the greater and gains the proper perspective to look at the world out there. He
speaks truthfully if haughtily when he says: “…there is more life in me than in
you. Look into it more carefully! Why, we don’t even know what living means
now….”
For modern
man has not lived a fully integrated life. He merely drifts along through
existence as a walking corpse, having weaned himself away from the primal
sources that give life its true sustenance and richness. “We are oppressed at
being men—men of real individual body and blood, we are ashamed of it, we think
it a disgrace and try to contrive to be some sort of impossible generalized
man. Soon we shall contrive to be born somehow from an idea.”
All along,
Underground Man is himself pretty much aware of his own self-divided nature.
Right at the outset he confesses that he is a sick man and that he is not a
pleasant man at all. It is true that he himself has the longing to go back to
society; and in Liza, he is offered the opportunity to lead a normal life
regulated by social institutions. She brings to the fore his own unconscious
desire to join mainstream society, to be one among the many. That is why he
loses his own self-respect because he sees his own transparency, his own
unresolved self-contradiction. He even becomes spiteful and cynical about
himself.
Yet in the
consciousness of his freedom to make independent choice, he sets himself above
the common run of mortals, the herds who are already dead but wander about the
workaday world of socialized living. Salvation for the outsider like him, owing
to his self-divided nature, lies in integration, in self-transcendence.
What
ultimately Underground Man holds out to us is that what we most need in order
to live fully is to cease from living in abstractions. We also need passion.
The passion for life, for living. It is this passion, bordering on madness
perhaps, that enables us to touch base with the universal force. It is this
that builds and creates, the power that conjures up for you and me worlds upon
worlds of infinite possibilities. This is the daimon referred to by Federico
Garcia Lorca. This, too, is what Plato meant by an inspiring power that takes
possession of the poet in the creative process so that what he says carries a
density of significance.
All great
works whether of art or philosophy extend our vision of what the world could be
and sharpen our discernment into what or who we truly are. Yet in the final
analysis, self-mastery is a matter too important to be left to the writers or
philosophers alone since everyone is a stakeholder in the human enterprise. For
we are all participants in the endless act of creation and the clearer we get
to know our part in the grand scheme of the cosmic process, the better our
chances of coming upon the deeper meaning of what our life is for.
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