“To insects--sensual lust.”

“Is it true that you insisted you knew no difference in beauty between some brutal sensual stunt and any great deed, even the sacrifice of life for mankind? Is it true that you found a coincidence in beauty, a sameness of pleasure at both poles?...You married out of a passion for torture, out of a passion for remorse, out of moral sensuality.”

“Those innocent eyes cut my soul like a razor...however, in a depraved man this, too, might be only a sensual attraction.”

“All we Karamazovs are such insects. And angel as you are, that insect lives in you, too, and will stir up a tempest in your blood. Tempests, because sensual lust is a tempest - worse than a tempest! Beauty is a terrible and awful thing! It is terrible because it has not been fathomed and never can be fathomed, for God sets before us nothing but riddles. Here the boundaries meet and all contradictions exist side by side. I am not an educated nor cultured man, Alyosha, but I've thought a lot about this. It's terrible what mysteries there are! Too many riddles weigh men down on earth. We must solve as we can, and try to keep a dry skin in the water. Beauty! I can't bear the thought that a man of lofty mind and heart begins with the ideal of the Madonna and ends with the ideal of Sodom. What's still more awful is that a man with the ideal of Sodom in his soul does not renounce the ideal of the Madonna, and his heart may be on fire with that ideal, genuinely on fire, just as in his days of youth and innocence. Yes, man is broad, too broad. I'd have him narrower. The devil only knows what to make of it! What to the mind is shameful is beauty and nothing else to the heart. Is there beauty in Sodom? Believe me, that for the immense mass of mankind beauty is found in Sodom. Did you know that secret? The awful thing is that beauty is mysterious as well as terrible. God and the devil are fighting there and the battlefield is the heart of man.”

“To begin with, at home I spent most of my time reading. I wanted to stifle all that was continuously boiling up inside me through external impressions. Out of all external impressions, reading was the only one possible for me. Of course, reading helped a lot - it excited, delighted and tormented me. But at times it bored me to death. For all that I still wanted to be doing things and I would suddenly plunge into dark, subterranean, vile, not so much depravity as petty dissipation. My mean, trivial, lusts were keen and fiery as a result of my constant, morbid irritability. The surges were hysterical, always accompanied by tears and convulsion. Apart from reading I had nowhere to turn - I mean, there was nothing in my surroundings that I could respect then or to which I might have been attracted. Moreover, dreadful ennui was seething within me, a hysterical craving for contradictions and contrasts would make its presence felt [...].”

“Yes, yes, it ended in my corrupting them all! How it could come to pass I do not know, but I remember it clearly. The dream embraced thousands of years and left in me only a sense of the whole. I only know that I was the cause of their sin and downfall. Like a vile trichina, like a germ of the plague infecting whole kingdoms, so I contaminated all this earth, so happy and sinless before my coming. They learnt to lie, grew fond of lying, and discovered the charm of falsehood. Oh, at first perhaps it began innocently, with a jest, coquetry, with amorous play, perhaps indeed with a germ, but that germ of falsity made its way into their hearts and pleased them. Then sensuality was soon begotten, sensuality begot jealousy, jealousy—cruelty . . . Oh, I don't know, I don't remember; but soon, very soon the first blood was shed. They marvelled and were horrified, and began to be split up and divided. They formed into unions, but it was against one another. Reproaches, upbraidings followed. They came to know shame, and shame brought them to virtue. The conception of honour sprang up, and every union began waving its flags. They began torturing animals, and the animals withdrew from them into the forests and became hostile to them. They began to struggle for separation, for isolation, for individuality, for mine and thine. They began to talk in different languages. They became acquainted with sorrow and loved sorrow; they thirsted for suffering, and said that truth could only be attained through suffering. Then science appeared. As they became wicked they began talking of brotherhood and humanitarianism, and understood those ideas. As they became criminal, they invented justice and drew up whole legal codes in order to observe it, and to ensure their being kept, set up a guillotine. They hardly remembered what they had lost, in fact refused to believe that they had ever been happy and innocent. They even laughed at the possibility o this happiness in the past, and called it a dream. They could not even imagine it in definite form and shape, but, strange and wonderful to relate, though they lost all faith in their past happiness and called it a legend, they so longed to be happy and innocent once more that they succumbed to this desire like children, made an idol of it, set up temples and worshipped their own idea, their own desire; though at the same time they fully believed that it was unattainable and could not be realised, yet they bowed down to it and adored it with tears! Nevertheless, if it could have happened that they had returned to the innocent and happy condition which they had lost, and if someone had shown it to them again and had asked them whether they wanted to go back to it, they would certainly have refused. They answered me: "We may be deceitful, wicked and unjust, we know it and weep over it, we grieve over it; we torment and punish ourselves more perhaps than that merciful Judge Who will judge us and whose Name we know not. But we have science, and by the means of it we shall find the truth and we shall arrive at it consciously. Knowledge is higher than feeling, the consciousness of life is higher than life. Science will give us wisdom, wisdom will reveal the laws, and the knowledge of the laws of happiness is higher than happiness.”

“As always, I do not blame anyone. I've tried great debauchery and exhausted my strength in it; but I don't like debauchery and I did not want it. You've been observing me lately. Do you know that I even looked at these negators of ours with spite, envying them their hopes? But your fears were empty: I could not be their comrade, because I shared nothing. Nor could I do it out of ridicule, for spite, and not because I was afraid of the ridiculous--I cannot be afraid of the ridiculous--but because, after all, I have the habits of a decent man and felt disgusted. Still, if I had more spite and envy for them, I might even have gone over to them....Your brother told me that he who loses his ties with his earth also loses his gods, that is, all his goals. One can argue endlessly about everything, but what poured out of me was only a negation, with no magnanimity and no force. Or not even negation. Everything is always shallow and listless. Magnanimous Kirillov could not endure his idea and--shot himself; but I do see that he was magnanimous because he was not in his right mind. I can never lose my mind, nor can I ever believe an idea to the same degree as he did. I cannot even entertain an idea to the same degree. I could never, never shoot myself!I know I ought to kill myself, to sweep myself off the earth like a vile insect; but I'm afraid of suicide, because I'm afraid of showing magnanimity. I know it will only be one more deceit--the last deceit in an endless series of deceits. What's the use of deceiving oneself just so as to play at magnanimity? There never can be indignation or shame in me; and so no despair either.”