Dialectic of Freedom

Dialectic of Freedom

Content coming soon. Meanwhile, read Nicholas Berdyaev’s Dostoevsky in order to get an introduction to the dialectic of freedom.

Also, read my latest announcement to understand what you can expect on this topic. The main part of the article is provided below.

In a nutshell, there are two types of freedom that concern human nature: freedom to choose between good and evil and freedom in Truth (or in God). The human being, with its highly irrational nature, moves between these types of freedom and this trajectory defines man’s destiny.

The twentieth century is not just a part of history as it is generally thought; it ended a period of history that began with the spread of Christianity in Europe, a religious and cultural source upon which the European civilisation – with all its diverse forms of government and ways of looking at the world – was built. The nineteenth century’s mantra of progress and anti-religious sentiment among many of the leading intellectual figures were the final nails in the coffin of Christianity as the source of cultural order, religious guidance and even political governance in Europe. As a consequence of the “death of God”, nihilism and meta-narrative alternatives (ideologies) that divinised man emerged on the Old Continent.

These spiritual and intellectual maladies however spread throughout the world – in the form of totalitarian regimes, especially that of communism which has outlasted the Nazis, and nihilism that reached even Japan post-world war two. All these forces collapsed in the twentieth century, the spiritual abys swallowed mankind, destroyed its spiritual roads, wreaked havoc on truth, order and even philosophy itself, mutilated art and beauty and created an unmitigated crises of meaning underneath which, due to what I have just described, lies a profound and painful wound of aimlessness: simply put, man, today, does not know how to find meaning and therefore, he cannot choose to direct his life towards meaning.

To all of this chaos, Nietzsche proposed that man should affirm life, through the will to power, ad infinitum, with all its meaninglessness, suffering and everything that it brings, building a civilisation on the man-god (the Anti-Christ), as opposed to Dostoevsky who reached the opposite conclusion: that although God was banished from public life and discourse, the Truth can be found inside man, but God must be reached through the free choice of man, not through force: freely, through free choice, to build a faith in Christ (in the God-man) based on free conscience.

Crucially however, Christianity today needs to be reinvented: it cannot be argued to completely resurrect any a past form of its manifestation for it will be incompatible with our world, a new world that has emerged from the greatest catacomb in human history (the twentieth century). Some elements from its past – of course, its everlasting truths – will however be retained in the work which I set to do on the dialectic of freedom.

I have lived all of the above – not simply read it, but lived it and, moreover, I have lived both of these conclusions. First, I have reached that door that Zarathustra saw with the word “Moment” inscribed above, underneath which the present and the past met, and I affirmed, as Nietzsche advocated, the nihility of life, living the process of history through me, as a consummate nihilist. However, as that reaffirmation was ongoing, for reasons which I do not know, I have suddenly decided to read The Brothers Karamazov, and, as Berdyaev described in his study on Dostoevsky, I was “baptised with fire”.

As such, I shall argue that this new form of Christianity, which has deep roots (that reach back many centuries), can be thought of as a flame ignited by each individual, through one’s free choice, that works inwardly: man’s destiny has been pushed deep into the inner world of the soul. It is there that God must be sought, not in any external features.

Churches no longer represent centres of the world as time and space is no longer sacred; spiritual sanctuaries are surrounded by shops and entertainment venues, diluting their significance with profane nonsense; the Cross has been made into a pop icon and the Church (the mystical body bound by faith) has been confused with the church (the institution); our relations are false or weak, both with others and with nature which we have transformed into a giant holiday park; men and women live lives of work and leisure, without much time dedicated towards education, let alone prayer (communication with God); man is today alone with himself and it is in this solitude that has long become loneliness that the dialectic of freedom operates nowadays and therefore, it is inside man’s inner realm that I too shall focus in looking for God.