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- Nihilism in Turgenov's Fathers and sons
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- TurgenovÆs Fathers and Sons has several characters who hold strong
- views of the world. Pavel believes that Russia needs structure from such
- things as institution, religion, and class hierarchy. Madame Odintsov
- views the world as simple so long as she keeps it systematic and free from
- interference. This essay will focus on perhaps the most interesting and
- complex character in Fathers and Sons: Bazarov. Vladimir Nabakov writes
- that "Turgenov takes his creature [B] out of a self-imposed pattern and
- places him in the the normal world of chance." By examining Bazarov this
- essay will make this statement more clear to the reader. Using nihilism as
- a starting point we shall look at BazarovÆs views and interpretations of
- science, government and institution. Next we will turn to the issue
- relationships. Finally we examine BazarovÆs death and the stunning truths
- it reveals. These issues combined with the theme of nihilism will prove
- that chance, or fate is a strong force which cannot easily be negated.
- Nihilism as a concept is used throughout Fathers and Sons. To gain a
- better understanding of the ideas behind this term letÆs look at what
- Bazarov says on the subject. "We base our conduct on what we recognize as
- useful... the most useful thing we can do is to repudiate û and so we
- repudiate" (123). The base concept of nihilism is to deny or negate, and
- as we learn later in the same paragraph, to negate everything. With this
- ædestructionÆ of everything from science to art there is no building for
- nihilists, as Bazarov says "That is not our affair" (126). Nihilists view
- the current structure of society as concerned with such trivialties as
- æartÆ and æparliamentismÆ while ignoring real life issues such as food,
- freedom, and equally. Nihilists are aware of these social woes and hence
- mentally deny to recognize any of the present authority or institutions
- which only serve to perpetuate a myth. Bazarov agrees with the statement
- that nihilism "confine[s] [oneself] to abuse" (126).
- "... I donÆt believe in anything: and what is scienceùscience in the
- abstract? There are sciences as there are trades and professions, but
- abstract science just doesnÆt exist" (98). For Bazarov anything that is
- not tangible and concrete doesnÆt exist. Psychology, quantum mechanics,
- neurochemistry would be scoffed at by Bazarov. It seems peculiar that
- Bazarov would say, "... nowadays we laugh at medicine in general, and
- worship no one," (197) while at the same time he pursues a career as a
- doctor. The medicine that Bazarov uses deals in the æpure sciencesÆ, that
- is his ideas comes from practice not theory. By looking closer at Bazarov
- we discover that his work confirms his nihilistic ideas. To explain, one
- only need look at BazarovÆs main focus; the dissection of frogs. Each time
- he pokes around the anatomy of a frog he notices they all have similar
- structures (heart, liver, intestineÆs etc). Humans also share a common
- internal anatomy. Abstract concepts like authority, religion or science to
- not naturally exist within people and are only made ærealÆ by others.
- Bazarov knows this and his studies confirm his rebellious attitude.
- Bazarov says, "All men are similar, in soul as well as in body ... and the
- so-called moral qualities are the same in all of us" (160).
- As with general science Bazarov feels nothing towards art. "... You
- assume that I have no feeling for art û and it is true, I havenÆt" (159).
- Art is trivial to Bazarov and accomplishes nothing, therefore he doesnÆt
- recognize it. It is the same with nature, "Bazarov was rather indifferent
- to the beauties of nature" (169). There is a saying, "Beauty is in the eye
- of the beholder." What if the beholder has no eye for beauty? Such is the
- case with Bazarov. The point for Bazarov is that aesthetics in art and
- nature only serve to divert attention from pressing issues such as
- corruption in society and structural change. These are what concerns a
- nihilists, not the latest prose from Pushkin or painting from Alexander.
- Institutions such as education, government and established authority are
- scorned by Bazarov. "Everyone ought to educate himself" (105). Since
- indoctrination of the established society begins with education, a nihilist
- should view education from behind the barrel of a shotgun. Logic is of no
- use Bazarov, "You donÆt need logic, I suppose, to put a piece of bread in
- your mouth" (123). The nihilist agenda, that is, the need for tearing down
- of structure is beyond logic and is as necessary as eating or breathing.
- In addition Bazarov believes that what is preached by politicians and
- so-called leaders is itself without logic. "Aristocraticism, liberalism,
- progress, principles û think of it, what a lot of foreign words ... and
- useless words!" (123). It is easy for Bazarov to give no credence and
- thus negate the things which government deems important in society. He
- sees irrelevance in much of what is said and done by leaders and Bazarov
- believes that real issues are being avoided. "We saw that our clever men,
- our so-called progressives and reformers never accomplished anything, that
- we were concerning ourselves with alot of nonsense, discussing art,
- unconscious creative work, parliamentarianism, the bar, and the devil knows
- what, while all the time the real question was getting daily bread to eat
- ... when our industrial enterprises come to grief solely for want of honest
- man at the top" (126).
- BazarovÆs nihilistic nature is a product of the corruption he sees in is
- nation. Bazarov could choose to live his life and pretend not to be aware
- of the evils around him. Instead he chooses to be a destroyer of
- structure, a nihilist in every sense and every thought. He finds himself
- in a world which he despises and discovers he must deny everything which
- results from this world. However, BazarovÆs self-imposed nihilism, which
- gives him the power to negate, is challenged by something we are all
- subjects toùchance.
-
- When Bazarov meets Madame Odintsov we notice distress within our hero. Up
- to this point Bazarov has maintained his somewhat icy composure and easily
- passed the tests of his nihilist convictions. But now, chance deals
- Bazarov a new hand. By befriending Anna Odintsov Bazarov comes up against
- feelings which he tries desperately to defeat. In the early stages he
- feels inspired and this feeling "tortured and maddened him" (169). Later,
- sometimes unaware, Bazarov has fantasies wherin his lust for Anna O is
- quite clear. Bazarov finds that despite his strength in other matters her
- is overwhelmed and consumed by these æshamefulÆ thoughts. Bazarov would
- "stamp his feet or grind his teeth and shake his fist at himself" (170).
- Even after all his teeth grinding and fist shaking, Bazarov cannot seem to
- cast off his growing passion. "He was breathing heavily; his whole body
- trembled" (182). It is interesting to watch this fight between BazarovÆs
- deeply held views of nihilism versus (what Bazarov would call) a trivial
- and ambiguous entity - passionate love. This situation between Bazarov and
- Anna would have been scoffed at by Bazarov himself, had another been in his
- place. Eventually the "passion struggling in him, violent and painful"
- (182) is too much for Bazarov to take and he gives into this æpassionate
- furyÆ. This proves that even a nihilist, who heeds no authority,
- institution, or social conventions and follows no rules, cannot negate the
- power of love.
- Life is itself without rules. It is the random, somewhat chaotic nature
- of life which makes convention attractive. Bazarov sees life for what it
- is and would rather take his chances with the æchaoticÆ, undefined world
- than live by rules, norms and standards imposed by others. Bazarov calls
- conventional methods of living ægliding along the railsÆ. Bazarov lives at
- the edge of an abyss and he uses no railing for support. For this reason,
- Bazarov is a stronger man than most, as he has only himself to turn to. He
- sees corruption and scandel in many of the structures and fights to tear
- these down. It is hard for Bazarov to do this alone for nihilism is a
- "bitter, harsh, lonely existence" (271). What is needed is more strong men
- like Bazarov to help tear down the institutions. Chance, however finds
- Bazarov in a time which cannot appreciate his ideas. It is too early and
- the people have yet to uncover their eyes, and cannot see what is
- systematically removing their souls.
- BazarovÆs gradual demise is foreshadowed by the peasants when "Bazarov the
- self-confident did not for a moment, suspect that in their eyes he was
- nothing but a buffoon" (276). BazarovÆs nihilistic ideas do not seem to
- reside anywhere but in himself. He seems to realize that Russia is not
- ready to accept his ideas and meets fate with unusual acceptance. When
- Bazarov becomes infected with typhus he doesnÆt stamp his feet or grind his
- teeth, he merely says, "ItÆs a fortuitous circumstance, and, to tell you
- the truth, a very unpleasant one" (281). ItÆs of little use for Bazarov to
- deceive himself into thinking he can negate fate. "Yes, just try and set
- death aside. It sets you aside, and thats the end of it!" (283). Bazarov,
- the great nihilist of Russia encounters the strongest negation of all û
- death.
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- Nihilism as an idea has the potential to create alot of change. By
- relinquishing all forms of authority, institution and convention of value
- so that subordination, normality, rules and laws no longer exist, would
- cause a radically different perception of social conduct and
- responsibility. Bazarov, by being a nihilist, brings this into existence.
- Negation, however does have its limits. As Bazarov discovers, there are
- some things which defy negation. If by chance one falls in love, the sword
- of negation meets heavy armor. The strength of a nihilist resides in his
- or her mind. The action potential is in the strength of conviction to
- these principles. But the overall power of ones ability to destroy is in
- no way a match for the supremacy of fate û negation in the form of death.
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