In this blog post, we’ll examine the questions raised by Dostoevsky’s life and his novel ‘The Possessed’, as well as their contemporary significance.

Dostoevsky: Life and Literature

Dostoevsky was born in Moscow in 1821. His father was a doctor at a charity hospital, and his mother was a deeply religious woman. He entered the Engineering School at the age of 17, became a non-commissioned officer in 1840, was commissioned as a second lieutenant two years later, and was discharged in 1844 at the age of 23.
After his discharge, he devoted himself entirely to writing, publishing ‘The Poor Folk’ in 1846, followed by a series of about ten novels and short stories. However, an unforeseeable event occurred in his life.
Dostoevsky was not a revolutionary, judging by his disposition or personal beliefs. Nevertheless, he was exposed to socialist ideas from thinkers such as Fourier and Proudhon through gatherings of young writers and participated in discussions. In 1849, he was arrested as a subversive and sentenced to death; just before his execution, he underwent a dramatic turn of events when his sentence was commuted to hard labor by a special pardon from the emperor.
He served the remainder of his sentence and was released from prison in 1854; he then returned to military service until 1859, when he was discharged. In 1861, the year serfdom was abolished, he published ‘The Insulted and Injured’. However, despite suffering from a gambling addiction and epilepsy, as well as poverty and debt, he never ceased his literary work.
A chronology of his major works includes ‘Crime and Punishment’ in 1866, ‘The Idiot’ in 1868, the serialization of ‘The Possessed’ in 1871, and the serialization of ‘The Brothers Karamazov’ in 1879. He died in 1881 from a ruptured artery and was buried in the cemetery of the Alexander Nevsky Monastery in St. Petersburg.
Dostoevsky is regarded, along with Tolstoy, as a master representing Russian literature. No one would easily dispute the assessment that he is one of the foremost writers in the history of world literature.

Questions that arise after reading ‘The Possessed’

The feeling one has after finishing ‘The Possessed’ and closing the book is not a simple one. First, it is a highly engaging read. The succession of unexpected events, the breathless plot development, the actions and words of the highly distinctive characters—including their sometimes laugh-out-loud eccentricities and sudden, rambling soliloquies—all contribute to a deep sense of immersion while reading.
However, behind that enjoyment, a sense of unease lingers. This is because the entire novel is filled with a tragic and gloomy atmosphere, while simultaneously raising numerous serious questions. Thus, along with literary pleasure, the reader is left grappling with weighty questions.
Did these questions come to mind after you finished reading “The Evil Spirit”? What kind of world do we live in? How does the world work? What should our future look like? Could it be that we are all possessed by some kind of “evil spirit”? If so, what is the true nature of that “evil spirit,” and how can we free ourselves from it?
If these questions came to mind, then you have truly read this novel. ‘The Possessed’ is more than just a story; it is a work that poses fundamental questions about life and society to the reader. Of course, these questions are set against the backdrop of mid-19th-century Russia, but they are questions that anyone who seriously reflects on the world must ask at any time.

The Symbolism of the Characters — Embodiments of the Era

Mid-19th-century Russia was in the midst of a great upheaval. It was a time when national identity was being shaken, and Western ideas were attempting to fill the void. Dostoevsky placed the foundation of Russian identity in the orthodox faith in Christ—that is, the Russian Orthodox Church. In his view, Western ideas such as Roman Catholicism, atheism, scientism, socialism, and idealism were attempting to fill that void.
The characters embody their respective ideologies and the currents of the era. For example, Shatov is a Pan-Slavist and a man of unwavering faith, moved by Russian messianism and the mystery of life. In contrast, Kirilov is a staunch atheist and an advocate of the idea of the “divine in man”; he is a paradoxical figure who, while asserting that God does not exist, seeks to find God’s place within humanity.
In Kirilov’s attitude, we see parallels with Nietzsche’s concept of the Übermensch. Pyotr, portrayed most negatively in this novel, is an anarchist, while his father, Stefan, represents the older generation that has tasted the new current of liberalism. And at the center is Nikolai Stavrogin, a die-hard nihilist for whom negation begets negation.
There is also a character like Dasha, who seeks a quiet life through self-sacrifice. All these figures are not merely fictional characters but incarnations representing the grand ideas and trends of their era. They express the anguish that captivated Dostoevsky while simultaneously posing fundamental questions about the era and its ideas to the reader.
The author asks: Does a God truly exist who can drive out those “demons” that hold us captive? This question is not limited to Russians of a specific era; it applies to everyone who lives in the world with sincerity.

A Modern Analogy: The Fourth Industrial Revolution and the Reappearance of “Demons”

When reading this novel today, one particular analogy comes to mind. We say that we are now facing an era of unprecedented, shocking change—the so-called Fourth Industrial Revolution. We are inundated with predictions that artificial intelligence will replace human labor and cause many jobs to disappear, as well as discussions of extreme inequality and the restructuring of the workforce.
The societal portrait presented by Shigalov in “The Possessed” no longer appears to be merely a fictional imagination. He states that “one-tenth of the population enjoys infinite freedom while exercising infinite power over the remaining nine-tenths,” and describes how, as a result, nine-tenths of humanity lose their individuality and become as obedient as a flock of sheep. This description reads like a prophecy about communist society during the Lenin and Stalin eras, but at the same time, it offers a chilling foreshadowing of the modern reality in which technological and economic inequality is deepening.
We cannot know for certain whether such an era will truly arrive. However, there is one clear alternative: do not surrender everything to artificial intelligence; instead, identify what AI cannot do well and become the kind of person who can do it. In other words, the ability to ask questions and contemplate the future—along with vision and ethical reflection—are realms that machines cannot replace.
Artificial intelligence cannot pose fundamental questions like Dostoevsky did. While it can perfectly execute pre-programmed tasks, it cannot grapple with the consequences of its actions, envision the future, or engage in reflection on the fundamental nature of existence. Therefore, only those who do not abandon such contemplation and questioning have the potential to become the leading figures of the new era.

The Personal and Social Reflection Demanded by ‘The Possessed’

Through this novel, readers are led to reflect on their entire lives. ‘The Possessed’ is not merely a work of literary enjoyment; it prompts us to ask ourselves: What kind of world are we living in? Is the direction of our lives correct? And are we asking the right questions?
These questions are not the exclusive domain of Dostoevsky. These are questions that anyone who wishes to live a truly meaningful life must inevitably ask. They are questions to which everyone must strive to find answers. Tragedy begins when society loses sight of these questions.
It seems to me that our society has lost sight of these questions. Perhaps it is the fate of the social media era, but no one takes them seriously. Even those in positions of responsibility—such as politicians, journalists, legal professionals, professors, and teachers—seem to neglect such introspection. To put it more boldly, they all seem to be possessed by some kind of “evil spirit.”
There is no definitive answer on how to drive out that “evil spirit.” However, one thing is clear: only when we recognize that we ourselves are possessed by this evil spirit and strive with all our might to expel it will the first clues to the answer begin to emerge.

A Message to Young People and Prejudices Against the Classics

I would like to ask young people—especially those who cry out “Hell Joseon”—this: Before falling into nihilism, won’t you reflect on our spiritual and political roots? Would you not seriously ponder questions such as, “Who am I? What is our future? What is our place in the world? What is the path to becoming a true global citizen?” Such reflection is the way to escape “Hell Joseon” and become a leading force in the era of the Fourth Industrial Revolution.
Finally, there is one more thing I’d like to address: prejudice against the classics. Many people consider the works of serious authors, like Dostoevsky, to be “difficult to read.” However, classics are not books that are difficult to read simply because of their text. It is rare to find an author who writes novels that are hard to read because the sentences or narrative are unnecessarily obscure.
The reason classics appear difficult is because of the power they possess that makes it hard to turn the pages quickly—the power that compels you to read a single line and then reflect on it deeply. Classics make readers think, reflect, and engage in deep contemplation. A truly profound novel is one that reads smoothly but, if you lose focus, leaves you unsure of what you’ve just read. In that sense, Dostoevsky’s works are true classics that inspire deep thought through reading.