1001Philosophers

Friedrich Nietzsche vs Fyodor Dostoevsky

Dostoevsky and Nietzsche are the two great nineteenth-century philosophical novelists of European nihilism. Nietzsche read Dostoevsky avidly in the 1880s and called him the only psychologist from whom he had anything to learn, a recognition the otherwise self-confident Nietzsche extended to almost no one.

At a glance

Friedrich NietzscheFyodor Dostoevsky
Dates1844 – 19001821 – 1881
NationalityGermanRussian
EraModernModern
Movements Existentialism, Continental Philosophy Continental Philosophy, Christian Philosophy
Profile Friedrich Nietzsche → Fyodor Dostoevsky →

Where they agree

Both held that the death of God is the defining intellectual event of European modernity, both treated the analysis of resentment, suffering, and the underground self as central philosophical material, and both rejected the consolations of nineteenth-century progressive humanism. Both worked through the novel and the parable rather than through systematic treatise, and both took the analysis of the great criminal as a serious philosophical object.

Where they disagree

Dostoevsky's response to nihilism is a Russian Orthodox Christianity in which suffering, humility, and active love restore meaning to a fallen world. Nietzsche's response is the affirmation of life without God, the cultivation of the higher type, and the eternal recurrence as the test of one's relation to existence. Where Dostoevsky's underground man and Raskolnikov are warnings — figures whose self-divinizing freedom leads them to despair until grace intervenes — Nietzsche reads the same material as the necessary preparation for the Übermensch. The contrast is the great nineteenth-century alternative response to the death of God.

Representative quotes

Friedrich Nietzsche

  • “Postcard to Franz Overbeck , Sils-Maria (30 July 1881), tr. Walter Kaufmann , The Portable Nietzsche (1954)”

    I am utterly amazed, utterly enchanted! I have a precursor , and what a precursor! I hardly knew Spinoza : that I should have turned to him just now , was inspired by "instinct." Not only is his overtendency like mine—namely to make all knowledge the most powerful affect — but in five main points of his doctrine I recognize myself; this most unusual and loneliest thinker is closest to me precisely

  • “Here the ways of men part: if you wish to strive for peace of soul and pleasure, then believe; if you wish to be a devotee of truth, then inquire.”

    Letter to Elisabeth Nietzsche, Bonn, 1865-06-11, [ specific citation needed ] quoted as epigraph in Walter Kaufmann, The Faith of a Heretic (1961)

  • “Letter to Elisabeth Nietzsche, Bonn, 1865-06-11, [ specific citation needed ] quoted as epigraph in Walter Kaufmann, The Faith of a Heretic (1961)”

    Here the ways of men part: if you wish to strive for peace of soul and pleasure, then believe; if you wish to be a devotee of truth, then inquire.

Fyodor Dostoevsky

  • “To study the meaning of man and of life — I am making significant progress here. I have faith in myself. Man is a mystery: if you spend your entire life trying to puzzle it out, then do not say that you have wasted your time. I occupy myself with this mystery, because I want to be a man.”

    Personal correspondence (1839), as quoted in Dostoevsky: His Life and Work (1971) by Konstantin Mochulski, as translated by Michael A. Minihan, p. 17

  • “Personal correspondence (1839), as quoted in Dostoevsky: His Life and Work (1971) by Konstantin Mochulski, as translated by Michael A. Minihan, p. 17”

    To study the meaning of man and of life — I am making significant progress here. I have faith in myself. Man is a mystery: if you spend your entire life trying to puzzle it out, then do not say that you have wasted your time. I occupy myself with this mystery, because I want to be a man.

  • “Letter to Mme. N. D. Fonvisin (1854), as published in Letters of Fyodor Michailovitch Dostoevsky to his Family and Friends (1914), translated by Ethel Golburn Mayne, Letter XXI, p. 71”

    I want to say to you, about myself, that I am a child of this age, a child of unfaith and scepticism , and probably (indeed I know it) shall remain so to the end of my life. How dreadfully has it tormented me (and torments me even now) this longing for faith , which is all the stronger for the proofs I have against it. And yet God gives me sometimes moments of perfect peace ; in such moments I lov

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