The presentation of the concept of existential despair in Lermontov's poem “Demon”

L. Mysovskikh
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Abstract

The author of the article believes that the main character in Mikhail Lermontov's poem “Demon” strives to become a part of earthly life, but he understands the objective impossibility of realizing this desire. The contradiction generated by this realization turns into tragic despair, which the founder of existentialism, Soren Kierkegaard, defined as “a disease to death”. As if extrapolating the thought of the founder of existentialism, Lermontov gives the immanence of despair to the main character of his famous poem. The demon wants to reunite with both earth and heaven, hoping to be reborn through love. However, the determinism of his demonic essence prevents the main character of the poem from realizing this aspiration. The rebellious spirit of the Demon, which cannot belong to any of the worlds, reflects the Russian intelligentsia of that period in general and Lermontov himself in particular. However, in this identification, the Demon's rebellion is much closer to the poet's own rebellion, given Lermontov's criticism of his contemporaries, whom the Russian classic describes as prisoners desperate in the face of power in his famous poem “Thought”. The author of the article argues that in identifying the Demon with Lermontov, the rejection of God and the Divine world order comes to the fore. That is why Lermontov's characters are sometimes considered as harbingers of Nietzscheanism. The Demon, paradoxically, begins his path of striving for good from evil, killing Tamara's fiancé. Thus, it is in the poem “Demon” that the existential and psychological foundations of the criminal behavior of artistic characters in borderline situations are laid. The author of the article comes to the conclusion that it is impossible for the Demon to make an existential choice, he is doomed to forever arrive in the borderline situation described in Karl Jaspers' existential theories, without the possibility of its resolution, which results in an irresistible despair, from which even the path of faith proposed by Kierkegaard cannot be saved.
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莱蒙托夫诗作《恶魔》中对生存绝望概念的阐述
文章作者认为,米哈伊尔-莱蒙托夫的诗作《恶魔》中的主人公努力成为尘世生活的一部分,但他明白实现这一愿望在客观上是不可能的。这种认识所产生的矛盾转化为悲剧性的绝望,存在主义创始人索伦-克尔凯郭尔将其定义为 "一种走向死亡的疾病"。莱蒙托夫仿佛是在推断存在主义创始人的思想,将绝望的内在性赋予了他著名诗歌的主人公。恶魔希望与人间和天堂重聚,希望通过爱获得重生。然而,恶魔本质的决定性阻碍了诗歌主人公实现这一愿望。恶魔的反叛精神不属于任何一个世界,它反映了那个时代俄罗斯知识分子的整体面貌,尤其是莱蒙托夫本人。然而,鉴于莱蒙托夫对同时代人的批判,在他的名诗《思想》中,这位俄罗斯经典诗人将他们描述为在权力面前绝望的囚徒,因此,在这种认同中,《恶魔》的反叛更接近于诗人本人的反叛。文章作者认为,在将 "恶魔 "与莱蒙托夫相提并论时,对上帝和神圣世界秩序的拒绝就凸显出来了。这就是为什么莱蒙托夫笔下的人物有时被视为尼采主义的先驱。矛盾的是,"恶魔 "从杀死塔玛拉的未婚夫开始,走上了从恶从善的道路。因此,正是在《恶魔》这首诗中,奠定了艺术人物在边缘情境中犯罪行为的存在论和心理学基础。文章作者得出的结论是,"恶魔 "不可能做出存在论上的选择,他注定要永远陷入卡尔-雅斯贝尔斯存在论所描述的边缘处境,没有解决的可能,这导致了不可抗拒的绝望,即使是克尔凯郭尔提出的信仰之路也无法拯救他。
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