8.18.2009

The Lone Astronaut

1.
A man stood outside next to an elm tree. From where he stood, by the tree, he was tiny and it was huge. Looking up, the leaves swayed in the breeze, blocking all but patches of the sunlight and creating shadows that danced over the grass and the man and the underside of the tree. The tree and the man stood on the bank of a lake, both looking out across it, though from there it appeared endless; water and sky met all the way until the horizon. The sunlight reflected off the rippling water, which was the exact same deep blueish hue as the sky. It somehow seemed to also hold an endless number of greens and oranges and violets in its vast space, which happens when the sun has descended almost to the horizon and its rays refract through the air at such steep angles. The air itself seemed to be moist, almost visibly holding the condensation within it. The moisture had even begun to gather on the green leaves of the elm tree. The man reached up and shook a branch. He watched as in front of him tiny drops fell from the veiny leaves above. The air was cool and the earth, from where the man and the tree and the lake stood, had only a short time before it faced away from the sun and lay in shadow. The moon was already high in the sky, though it appeared no more than a ghost of what it would become. Soon, the moon would steal the sun’s fading glory, and it would rule the earth’s sky, along with the distantly glowing stars and planets. But many miles away from the tree stood a city with millions of incandescent streetlamps, neon signs, and bright lights on buildings that reach for the heavens. These lights filled the sky each night with an artificial orange tint. For the men who built the city, its lights are still a greater wonder than anything else in the sky. And so the moon and stars are barely a faint glimmer, even to the eyes of the man standing under the tree by the lake. In the man’s mind though, those great depths that hold the moon and stars and planets were far closer than anything on earth. And soon, he knew, his body would be up there to confirm empirically what his mind already knew. . . He continued to slowly gaze alternately up at the sky and back down at the trees and lake and the moisture in the air. Once more he gazed up at the endless sky.

Far away behind him a telephone began to ring. The man blinked, slowly waking from his reverie. The phone rang again in the distance behind him. His eyes came into focus on the leaves dangling in front of him. A tiny drop of water dribbled from the tip of a leaf. The phone rang again, finally bringing him back to his body on earth. He turned around and began to walk back along the path by which he had come to the tree. He headed for the ringing telephone. The path led up over a hill. Finally he came to a wooden porch. The ringing came from inside the house. The man climbed up the porch steps and swung the screen door open. Once inside, he reached for the phone, but hesitated, his hand resting on the phone. A moment later he finally picked up. After a brief silence he heard the voice on the other end.

“Hello?” It was a female voice and he recognized it immediately.

“Hi.”

“Where were you?” her voice inquired. “What took you so long?”

“I was out by the lake getting some fresh air. I just heard the phone.”

“I knew you were there somewhere. It’s a good thing I stayed on the line so long. You always pick up eventually. How are you?”

Even over the phone he could feel her eyes trying to penetrate his skull and see his innermost thoughts, things he did not even know himself. “I’m fine. I’ve just been busy the past few days preparing. Sorry I didn’t call. They’ve got me training six days a week over there.”

“You don’t have to go, you know,” her voice pleaded with him. “It’s not too late, if you just told them you didn’t want to go, that you wanted to start a family and couldn’t risk it, they wouldn’t fault a man for that—.”

He cut her off. “It is too late. I am going. Besides, I’ll be back on earth in six years.”

“And what will happen then?”

He knew she was talking about their relationship, about spending the rest of their lives together. She was in love with him. “I don’t know." There was a long pause. She expected, needed something more from him. Inside his home, he turned and looked out the window. Clouds slowly crept through the twilit sky. “It’s so far away, who can say what will happen.” The answer was insufficient, but both knew that was all he would say.

“I’d like to see you soon,” finally escaped from him. “Tonight, even.”

She sighed. “Of course.” She forgave him his emotional blindness of her feelings. He did not see everything that is apparent to others. He clung stubbornly to an inner logic that made every moment a new, separate discovery. Like a child, she thought. “Just think about what I asked you. You’ve got to give me some idea of where this leaves us.”

“I will. You’re right. But I’ll see you tonight?”

“Yes, don’t worry.”

“Alright, I’ll be there soon.”

“Goodbye.”

“Bye. He clicked off and felt relieved. He remained standing by the window. Who can say why they do anything they do? he thought. As soon as you say it you realize those words actually mean nothing about your feeling.

The sun had already set. The man went outside to watch the moon and stars. He felt depressed by the man-made orange radiance.

2.
His name was... Alexei. Yes, that works nicely. His parents gave him a nice Russian name, like a bit of foreshadowing. When Alexei awoke his alarm had already been going off for several minutes. The clock read 5:21 and it was still dark out. He lay in bed for a little while longer, letting his body wake up and his mind prepare itself for the coming day. His bed was warm and comfortable. There had better be some purpose to his rising. He rose eventually and groped his way to the bathroom, where he undressed and climbed into the steaming shower. The hot water felt good as it washed over his bare skin. He put his head directly under the shower head and, with his eyes closed, let the water pour down his face. How many days had he done just this, disrupted his body from its natural rhythms to rise before the sun? Society's fast-paced, competitive spirit does not sleep and it does not share. How long had he been reaching for his goals, when was the last time his yearnings took a day off and allowed him some contentment? He could not even remember the first step that led him in the direction his life had taken. He supposed his first class in astrobiology had opened the door to this path, his first interest in books, his first breath. A myriad steps, whose exact succession only led down the path that was his life. In his childhood, a love for the abstraction of art was sprouted within him. In his undergraduate studies, a love for the abstraction of biological life with its endless mysteries grew alongside it. Then, in his post-graduate studies, the endless depths of space consumed him, key to the future of life and its past. His whole life was spent searching for answers to a few certain questions, but each potential answer, under closer scrutiny, turned out to lead to ever finer, ever subtler, ever more complex puzzles. Soon, he would look those accursed questions in the eye and see what they beheld.

The shampoo he had scrubbed onto his scalp was now rinsing down his face. The soap began to burn in his eyes until he blinked it out. He finished scrubbing his body, turned off the shower, and dried himself off with a clean towel. The bathroom was full of steam. Alexei wiped a streak down the middle with the palm of his hand. The mirror was still covered in condensation, leaving a warped and distorted reflection of his appearance. He felt comforted by this vague representation of himself. He was never satisfied by the clear and sharply-defined representation that appeared to everyone else. He opened the door and let the steam begin to escape. In his bedroom, the emerging dawn came in through the cracks between the blinds. He drew them in order to let the light creep into the room. The songs of the birds filtered in from outside. After dressing, Alexei sat down to eat breakfast - toast, eggs, juice - and read the news. He placed the electronic screen upright in front of him. The real-time headlines flashed across the screen. "Economists predict growth in domestic production, consumption", "Occupation of Switzerland leads to peaceful end to trade dispute", "Election result: National Monetarism Party earns 94.6% of vote, wins Congressional majority for 23rd consecutive term", "National standard of living remains atop international list", "Funding approved for tighter border security", and so on. He could not even stomach more than a glance at the shameless headlines, much less the articles themselves. At the touch of his finger the screen cycled through many pages, nothing worthwhile. He finished his breakfast.

At 6:12 a.m. he walked outside down the porch steps. The sun had barely risen above the horizon. He watched the exaggeratedly long shadows as he walked. He approached his dusty car, an early Saitama Chaser VI model, and it unlocked as the remote key in his pocket entered the vehicle's vicinity. Automatic doors receded in front of the empty cockpit. He sat down at the wheel, started the ignition, and the doors moved back into place.

He rolled down the gravel drive leading to his home and onto an empty lane. The road wound through wooded hills, his car riding low to the ground and easily taking the turns swiftly. At a crossroads, he turned west. The next five or six miles were spent on a desolate frontage road. He soon found himself on a county road. The scenery flew by.

The road he traveled soon began getting wider, accumulating traffic. What was the single-laned road that Alexei started on, now attracted more lanes, split off into more directions. Electronic signs that hovered above the road herded traffic into various lanes, through de-tours, onto overpasses, and into underpasses.

The lush landscape gave way to an inanimate concrete one. The weathered brick and stone of tall housing complexes surrounded. In no time at all, the whole world had transformed itself into a multi-tiered road deep within a vast urban city. Huge metal cranes sat motionless next to halfway constructed buildings that still looked like skeletons of themselves. The whole place was still asleep. The only thing that moved was the sprawling highway, whose surface seemed crawling with tiny ants, each alien to the rest, entirely absorbed by his own destination.

Alexei's own path eventually took him into a tunnel, blocking out the sun and making it seem like night. The orange lamps evenly distributed throughout the long tunnel slowly crept up and then flashed past, momentarily lighting up the dank tunnel. The engines of the many speeding cars revved continuously, their tires squealed and echoed eerily up and down the tunnel at a strange pitch. He finally saw a small opening up ahead.

When he came out into the sunlight again, Alexei exited off the highway onto a narrow sidestreet. He drove many blocks, stopping at many red traffic lights. He now drove along a very long one-storey building, surrounded by a high fence. Halfway along the building there was a driveway, protected by a gate in the fence. There was no sign anywhere. He braked and approached the gate, turning into the driveway. As he did so, the gate began to swing open, permitting him to enter. He parked in the lot and walked into the long building, identified only by the large letters on the front that read "CLARKE INTER-PLANETARY VOYAGES PRIVATE ENTERPRISES".

Inside the building, he checked himself in with the security guard behind the desk, who pointed him over toward the elevator. He waited for it to come, taking in the bare granite walls. The lobby was virtually plain and empty. A bell signaled the elevator's arrival and the shiny silver doors retracted. Inside the steel box there was a panel that diagramed zero levels above, 46 below, each with a highly specified designation. There were no buttons to correspond with the subterranean levels. When the doors shut, the elevator began descending to the massive underground cosmic training facilities.

So began 20 months of underwater, anti-gravity, extra-vehicular activity, electronics, and pilot training.

3.
Alexei pulled the collar of his jacket up as high as it would go as he strode through the rain. Puddles splashed under his feet. The sunlight was almost completely blocked out by the dripping clouds that covered the sky. A rabble of alien noises came from the hectic street. He turned off it into a building and found himself in a waiting room, in front of a seated female receptionist, surrounded by numerous other unknown guests.

“Name please, Sir?” she asked him without looking up.

“Alexei Bell.”

“Mmhmm… You can have a seat, please,” she said, still totally absorbed in something else.

He sat down without looking at any of the strangers and picked up a magazine like everyone else. He opened it up and looked at the words on the page. He saw them, his gaze totally transfixed, but his mind was hardly aware of its surroundings. His mind felt fully enclosed within his body and he was only conscious of his internal equilibrium. He was not aware of his senses but on a subliminal measure. Thoughts flooded his head. He wanted to get this over with. He was still partially soaked from the rain and the waiting room was stuffy. Every so often the receptionist called a name, someone stood up and headed down the corridor at the end of the waiting room. His body continued to perform the meaningless actions of flipping through the pages of the magazine like an automaton. Eventually he tossed the magazine aside, realising he had been holding it all this time. Instead he began to pick at his fingernail incessantly.

The receptionist began to say something faintly in the background, then the same dense silence. Her voice came once again, louder this time, and with an unhidden trace of annoyance.

“Mr. Bell?” the female receptionist said, “we’re ready for you now."

He was a little startled. He had almost forgotten what he was waiting for, or that he was waiting.

In that elusive corridor were several closed doors with names and titles posted on them in plaques. He walked up to the final door, stood with his hand on the knob, and took a breath. When he stepped inside, a man seated in a swiveling chair before a desk scattered with papers stood up and came forward to shake his hand.

“Alexei Bell, nice to meet you. I’m Dr. Boyle,” he said jovially.

“Nice to meet you, too.”

“Please, have a seat.” He motioned to a sofa behind a coffee table. He himself sat in an armchair across from Alexei. He held a clipboard in his lap. He just smiled and looked at Alexei for a moment. Then he said, “So, do you know why you’re here?”

“I know I have to pass a psych exam. You have to deem me mentally fit to go into space.”

“That’s right. Your unaided vision is 20/20 in both eyes, you are physically fit, your training is almost over. Now you have to have your mind examined. How do you feel about that?”

“I think—“, he hesitated. Should he toe the line? “It makes sense. I’ll be operating expensive machinery. My employer ought to take precautions.”

Boyle nodded and smiled in response to everything. He made a note on his clipboard. “Good answer. Now where in space are you going, what exactly is your mission?”

“My destination is a moon of Saturn… Don’t you already know this?”

“I would just like to hear you speak about it yourself. It’s a good place to start.”

“The moon is called Titan.”

“Ahh, the ice moon. Going to find any aliens?” he said sarcastically.

He was used to these kind of inane questions about space. “Maybe, but not like that. Only on a microscopic level. My mission is to land on Titan, to investigate its surface, and drill through the icy surface into the oceans underneath in search of any evidence of extra-terrestrial life."

“And do you expect to find what you’re looking for?”

“I’m not sure what I expect. I certainly don’t think it’s impossible.”

“It would be a major discovery, one that would challenge many peoples fundamental beliefs about the earth. Do you think we’re ready for that?”

“I think the world needs to have its beliefs challenged, its values challenged.”

“Why do you say that?”

“No reason. I just don’t think we’re perfect.”

Boyle scribbled quickly in his notes.

“What’s your educational background, Alexei?”

“I studied biology in college, then got my master’s degree in astrobiology.”

“Didn’t you also study art?”

“Yes.”

“Why didn’t you mention that?”

“I don’t know. I didn’t think it was important. Clearly you already knew.”

“Is it not something you’re proud of?”

“I am proud of it. More proud than I am of anything else I’ve done. That’s why I like to keep it
to myself. Not many people understand why I did it.”

“Why did you do it?”

“I didn’t really choose it. It’s what felt most comfortable, what came easiest. It’s not something
I did, it’s who I am.”

“And who is that?”

Alexei sighed at where this was going. “An artist.”

“Not a scientist? Or an astronaut, or a biologist?”

“Those are secondary. Creation is my main purpose.”

“So why are you going into space then? A seventy-six month voyage is a long, long time.”

“To push the boundaries of human knowledge, scientific discovery, and aeronautics research.”

“That sounds like what Mr. Clarke tells his board of trustees.”

“Maybe I just want to provide the question that sparks the world to challenge its beliefs and values.”

“And what is that question?”

“I don’t know yet. Maybe it’s not there at all.”

Boyle’s ballpoint pen scratched against the paper on his clipboard as Alexei spoke.

“Are you married, Alexei?

“No.”

“Do you have a girlfriend? Any family that you’ll be leaving behind?”

“It’s mostly my parents. A girlfriend, too.”

“No brothers or sisters? Close friends?”

“Most of my friends have drifted away.”

“Do you ever feel guilty about leaving your parents and your girlfriend behind? Everyone else’s lives will be quite different in six years.”

Why did he need to answer these questions? What did they have to do with anything? It felt like an interrogation. “Of course I think about it. But the reality is they’ll move on with their lives. Like you said, they’re lives will be different. Nothing ever stays the same.”

“By yourself for six years, complete isolation—you don’t worry about loneliness, depression, mania…? Few manned space missions have had a longer duration than yours.”

“There will be ways for me to interact with earth. I’m prepared for it. It’s what I’ve studied to do for a long time.” Alexei looked at his watch. This whole thing had taken way longer than it should have and he was fed up with answering questions. He didn’t have to defend himself to anyone.

The man interrogating him noticed that he would probably not be receptive to answering further questions. He jotted down a final word on his clipboard. “Well, you seem to have your head on your shoulders”, he said. “It was a pleasure meeting you and I wish you good luck on your mission, should you be cleared to go.” He stood up to shake Alexei’s hand once more.

Alexei stood up, too. “You mean you haven’t made a decision yet?”

“Oh, the final decision’s not up to me. I just make a recommendation to Mr. Clarke”, Boyle said with a smile.

They shook hands and Alexei walked out the door, back into the corridor. He was happy it was over, but unsure if it was successful. He put his coat back on, pulled the collar up, and put his hands in his pockets. He said “Thank you” to the non-responsive receptionist as he walked out the door back into the rain.


4.

The room was dimly lit and smoke filtered through the air. Other people’s conversations mixed with each other, forming an intricate collage of shouts, yells, whoops, cries, and moans. Alexei sat by himself in front of an empty glass. His insides felt warm and excited. His thoughts swam mercurially around his head, like a group of synchronized ladies bathing elegantly, like overboard seamen writhing helplessly in the storm, like driftwood being carried by the tide. He had everything and nothing on his mind. He stared abstractedly down at his glass. It slowly began to transform before his eyes--elongating, sprouting fins on its sides and rocket boosters underneath. The rockets began to spew flames as it detatched from the launching pad alongside it and began to lift off the table, at an awkwardly slow pace. The spaceship sailed away in the bartender’s hand, only to come back refilled. Alexei emptied a gulp into his mouth, then set the glass back down on the moist ring it had already left on the bar. See, the spaceship departed, carried out its mission satisfactorily, and returned safely to its family on earth. But was it any different than when it spent its time here before its voyage? Had it learned anything useful? He stirred the ice around with his straw. It necessarily was different; every momentary feeling forever alters all future ones. It looked the same though. The glass had the same cold, smooth feeling in his hand, he already knew how the weight of it would feel when he lifted it to his mouth, how the liquid would taste in his mouth. Didn’t he? It is different now though, those last sips made my head feel even more fuzzy. Or perhaps this is clarity? Stop asking all these questions, they don’t get you anywhere. Stop doubting every thought, trying to refine its edges, removing every blemish. They might not even be blemishes, they are simply intricacies and possibilities. Can’t you do anything without reducing it to meaninglessness? You’re doing it perpetually, as we speak even. Yes, but how can you get closer to the truth by thinking less? What is truth anyway? Ach, It’s all rubbish anyway. Another drink to make life easier to swallow. The bartender came at Alexei’s beckon and refilled his glass. Better start a conversation with him to escape this nonsense. Hey Frank, turn the music up a bit, will ya? I like this song. Well, not really, but I’m trying to drown out my thoughts. No, it’s not working. Yeah, I’ve got some things on my mind. You won’t be seein’ me for a while, Frank. No, I’m not going to jail. Worse—outer space. Goin’ to ask the big man up above how there was light on the first day if he didn’t create the sun until the fourth day. You’re right, he probably won’t know any better than we do. Sure, I’ll ask him who killed Kennedy, probably those suspicious characters on the grassy knoll. My guess is it was a C.I.A. conspiracy plot. Don’t tell me you buy the single-bullet theory? No, I’m not insulting you. In fact, you’re probably right, the government always tells the truth… This conversation is going nowhere. That’s the problem when you talk to yourself. Too bad he didn’t actually know the bartender. He was too busy to stop and chat. Probably wouldn’t have wanted to anyway. People tended to notice by his demeanor that Alexei kept himself apart from others. Maybe that was why they kept their distance from him. He was too removed from social life, didn’t laugh when everyone else laughed. He just went on looking stone-faced. They called him arrogant. It wasn’t arrogance, but a kind of uncertainty. He had often tried to play the game, fake it until the fabricated personality imprinted over his real one, but he never could understand the mechanics of the game. He liked people, he just couldn’t figure out how to be himself in front of them. He didn’t know how to go out of his way to get to know others, so only the ones persistent enough to tolerate his seeming indifference caught a glimpse of his insides. That’s how Sofie got in. She saw that he was different, not himself, with others. Curiosity drove her to find out why. He tried not to, but he cared for her. He knew it would end poorly for her, that he wouldn’t ever be able to devote himself entirely to another person. And he was right. Here he was, running away in pursuit of his questions, his doubts, leaving her behind. Here he was, drunk so that he didn’t have to face the possibility that the answers resided on earth, around him all the time. But how could the answers be around him down here? Could they possibly be in these coarse faces, sloshing frothing drinks down their haphazard countenances? His own face was just as crudely and haphazardly made as the rest, a face doesn’t set one apart. Ech, can’t think these agonizing thoughts any longer. Another drink, please. It’s all enough to drive a man crazy, Frank. The bartender told the drunk man that his name isn’t Frank, it’s Teddy, you're in Teddy’s Tavern. Once you start talking to yourself I don’t sell you no more drinks. Time to go home, pal. Lemme call you a cab. How about you just give me one more for the road? The bartender shook his head. No way, pal. Alexei got up and staggered toward the exit. As he approached the door to the street, he turned back to to plead with the bartender one final time. But how can I go back home when I’ve still got these thoughts in my head?



5.

Inside the small, quaint house, the oven was on, and pleasant aromas wafted through the other rooms from the kitchen. The sound of jazz music came softly from an old radio. A Borzoi lay on a rug on the hearth. It looked just like the one they had in his youth, but he actually shared nothing with this one. Alexei sat down in an armchair in the living room of his childhood home. His parents kept standing eagerly, like children, in front of him.


“Welcome home, son. We’re so thankful you made it today”, his mother said.


“Thanks. It’s good to be here.”


“There was an article about your mission in the news last week”, his father said. “We showed it to all the neighbors.” They were both beaming.


“That’s great, Dad.”


“Why didn’t you bring Sofie along? She’s such a pretty young girl. You should have married that one before you went away for so long. You are going to marry her aren’t you?” his mother went on.


“I don’t know, Mom. I couldn’t marry her and then leave for six years.”


“She’d have waited for you, you know”, she said.


“Don’t pester him about it, Dear”, he said to his wife, then to his son, “Forgive your mother, she’s been looking forward to having grandchildren for a long time.”


“Well he’s old enough by now. He should have married her ages ago.”


“I’m proud that he’s been so focused on other things, dedicated to his career. That’s what has made him so successful. You’re much better off than we ever were, Son.” The two parents went on mostly with each other, talking about Alexei, excited by his company. Soon they sat down too, and asked him about all the details of his life—how had he been? what had he been doing? how was Sofie? why didn’t he come home more? After some time, they went to finish preparing dinner, leaving Alexei by himself.


He got up to look around at the house. It was very much like it was years ago when he was growing up. Some people, like his parents, are comfortable with a simple existence, and remain unaffected by the changes of the times. He went over to the hearth and knelt down to scratch the Borzoi’s ears. The borzoi of whom this one was a replica had been given to him by his parents when he was four, and it was the closest thing he had to a sibling. His name was Asher. He died when Alexei was eighteen.


He stood up and wandered down the hallway to his bedroom. He stopped to look at the pictures on the wall in the hallway. They were nearly all of him, or him and his parents. There was one of him as a baby; him on his fourth birthday with Asher as a puppy; him at eight, covered in paint, on his hands and knees before a painting; him outside looking at the sky through a telescope; him with his parents on either side of him at high school graduation. Many of the feelings of his childhood washed over him, stirred up by the photographs.


He continued to his old bedroom. It was mostly the same as when he had lived there, though it was clear that it had been vacant for years. All his old books were still on the shelves, his artwork still hung on the walls. Even the furniture was the same. It all reflected a time when he was happy and naïve. Everything was so certain then. As he got older he began to doubt everything, never sure of himself or the world. He sat down on his old bed. Was he the same person that used to sit here? he wondered. Years ago he learned to occupy himself for long periods of time. He would sit pouring over a book for hours and hours, long into the night after his parents had told him to go to bed, nourished by a world of ideas. Maybe he hadn’t changed that much in all these years after all. Just grown wearier.


On a shelf he found an old diary that he had kept in his adolescence. He opened the dusty cover, releasing particles that hadn’t been disturbed for years into the air around him. Inside were kept all of his hidden hopes and dreams, the things he wished for that he had never shared with anyone. He began to flip through the pages when his mother called to him from the kitchen.


“Alexei! Dinner’s ready!”


He closed the diary, but held on to it as he turned off the light in his old bedroom and walked out the door. He would keep it with him for a while.


“Mmm, smells good, Mom”, he said, back in the kitchen. His mother served the food onto the table.


“Would you like something to drink?” his father said. “A glass of wine?”


“Sure”, Alexei replied, and they all sat down to their first family meal in quite some time. They enjoyed light conversation as they ate.


After dinner, Alexei’s mother made a pot of coffee, and they continued to talk as they sat around the table and drank it.


“So, how soon exactly are you leaving?” his father asked.


“In about two weeks.”


“My, so soon already! You must be getting nervous”, his mother exclaimed.


“Not nervous exactly”, he said.


“Well, I’m nervous for you”, she replied. “We’ll be worried about you the whole time you’re gone.”


“I’ll be fine, Mom. Nothing can go wrong. Be glad that Clarke Enterprises is one of the leaders of technology in the whole industry. I’ll be safe in their machines.”


“Still, I’d be too scared to trust my life to machines so far away from other people. I like having my feet firmly on the ground, here on earth.”


“What will you do with all that time by yourself? It’s what, a few years until you even get into Saturn’s system?” his father asked.


“Much of the time I’ll be busy. In order to get to Saturn I’ll be flying very close to Mars and Jupiter, using their gravity to propel the ship deeper into space. I’ll be busy making calculations; my path has to be quite precise. Plus, Clarke wants me to make my own observations of those planets, as well.”


“I don’t know how you’ll fight the loneliness.”


“Well, I’ll be in constant communication with the base at Clarke Enterprises. I’ll make regular video calls to you two, and Sofie, too.”


“But we haven’t got a video camera that can do those kinds of things, Dear”, his mother reminded him.


“I know. I’ll get one for you from Clarke, though.”


“Well, Son, we know you’ll be fine up there”, his father said.


“Thanks, Dad.” Alexei drank the last of his coffee. “I’d better get home though. I’ve got to be up early tomorrow.” He stood up.


“Thank you so much for coming to see us, Dear”, his mother said. “Will we see you once more before you leave?”


“I’ll see what I can do. I don’t have much free time, but I’ll try and make it out here one more time.”


“We’ll be looking forward to it”, his father said. His parents stood up and each gave him a hug.


Alexei put his coat on and slipped his old diary into the pocket. His parents followed him to the door. He stepped outside toward his car.


“Drive safely, Dear”, his mother called to him from the doorway. “And bring Sofie with you next time!”


They remained standing there, waving to him as he drove away.



6.

The shuttle consisted of a hulking rust colored external fuel tank, two narrow solid rocket boosters that spanned three quarters the length of the fuel tank, and an orbiter, the size of a small commercial plane, the only part that would actually exit the atmosphere. The shuttle stood vertically, attatched to the launch pad, in the middle of an open field. The orbiter was a grey spaceplane with the Clarke Enterprises insignia down the side. Inside were the living quarters for one person, with enough provisions for nearly a decade. It was also the most complex technologically of the parts of the shuttle, designed to maneuver and withstand the harsh conditions of outer space. It was equipped with safety from the frigid physical and psychological effects. It held a sleeping cabin, a lavatory, a living cabin, and a cockpit. Hundreds of buttons, switches, levers, and diagrams were built into the cockpit around a clear window. From where Alexei sat strapped upside-down into the pilot’s seat, facing the sky, all he could see in the pre-dawn darkness were the lights from the ground control towers.


There was nothing for him to do now but wait. The shuttle was undergoing its final checks by the engineers; the weather was clear. In a moment, all controls would be given over to the spacecraft’s computers.


Suddenly the soft female voice that personified the computer came over through Alexei’s headset. “Auto-launch sequence initiated. Takeoff in T-minus three minutes.”


All on-board systems were now monitored by the computer, which would stop the countdown if it sensed a critical problem. The cockpit dashboard flashed and whirred as the many functions prepared for the intricate launch. Alexei tried to soak up his last moments on earth for years to come. He weighed what he was leaving behind against what was awaiting him. His family, his girlfriend, life. Cold, limitless, unknown depths. All that was out there was that which he brought with him.


“T-minus thirty-one seconds”, the feminine computer said.


The whole spacecraft began to vibrate as it prepared itself for liftoff. Each final second of the countdown came and went unfalteringly. Would he be enough for himself, alone out there?


“T-minus ten seconds.” Liquid hydrogen and liquid oxygen were now being pumped from the huge external tank into the main engines.


“T-minus six-point-six seconds. Main engine ignition.” The three main conical engines on the back of the orbiter began to fire.


The last few seconds passed one after the other, almost too quickly for him to separate each moment. And soon they were gone forever.


“T-minus zero seconds. Solid rocket booster ignition.” Now the thin rockets, which provided the bulk of the initial thrust, ignited the fuel. A thick plume of fire and smoke swept out from underneath the rockets. At that moment, the rocket was committed to takeoff. The entire shuttle began to move upward and the launch pad released its hold. Unimaginably hot flames poured out behind the rockets and main engines, leaving a narrow line of smoke in the sky. In the pre-dawn darkness, all that could be seen from outside was a beautiful, blinding ball of light, ascending into the heavens. The shuttle accelerated as the external tank emptied of fuel and the craft’s mass decreased. Alexei could see the lights below getting smaller and smaller as he left the earth, and everyone he knew on it, behind.


“Goodbye”, he whispered to himself.


When he rose high enough in the sky, already traveling thousands of miles per hour, the solid rocket boosters detached from the external tank. They fell briefly before opening parachutes and floating gently down to the ocean, where they would be retrieved and reused. His spacecraft was rising high into the atmosphere, the velocity of the metal object caused a burning friction as it penetrated the dense atmosphere. Almost as it breached the boundary of the earth’s atmosphere, the orbiter spaceplane disengaged from the now empty fuel tank. The tank then burned up as it fell through the atmosphere, none of its remains reaching earth.


Just before the orbiter reached the vacuum of outer space, its main engines shut off. The ship then


6.29.2009

A Beginning


          I have begun to record these events because I have become convinced that they are to occur only so that I may record them. I feel that I must give some notion of the motivation for this manuscript at the outset, though it will, in time, be made evident, as it has been to myself. A change has begun in my soul, a change that is clear in origin, but unclear in meaning. This account will only be valuable insofar as it is free of self-deceit, of fibs or half-truths for sake of appearances. Am I capable of it? If the honesty is to begin here I must admit a certain habit, a certain inclination of mine, to see only my better half… or at least a little less of my worse… At moments of extreme temptation, I convince myself that my sin is not really a sin, that no harm will really come of my actions, and that I am not really compromising my integrity. If I snatch just one of those twenty dollar bills from my friends wallet, he will surely not notice. And it would make things easier on me, me a virtuous man. In fact, really I am owed this ten dollars, and much more beyond that, but I will settle for this twenty dollars because such is my virtue. I suffer so that another may prosper. No, but really that is what I myself, out of pride, come to believe in my mind, even though I do admire that kind of noble and humble character, and even though I believe it to be the only life able to redeem man’s sins. That is the beauty of the impermanence of each moment, the sin is not irreparable; life is transient so that I can atone for my sins, my own and others’.
          What is my sin? Above all else, my sin is pride, a pride that convinces me how wonderful I am and how much the whole world owes me for my wonderfulness, even though in my heart I know this is a lie. And from my pride come all my other sins, for a proud man does not see himself as committing any sin at all. Rather, to a proud man, all others are committing wrongs against him, and therefore any wrongs committed on the part of the proud man are justified.
          Like all men of our epoch, my sin is also indifference. Simply put, in a world inhabited by a figure approaching seven billion, how significant can my little sin, committed far from the movers and motivators of our precious civilization, certainly harming not one other soul, be? My little sin would not account for one blade of grass in a field of ten thousand acres, and already that field has grown wild and out of control, for it has not been tended to for centuries, so what would it matter to plant my little sin in that field, too? Surely my sin cannot even constitute a single blade of grass next to giant oaks and redwoods, which show their age and magnitude in the endless rings of their trunks. This, too, is how I and every other man regard our own sins, such is the consuming power of indifference.
          And so, as is my entire being, my story is born of sin.

Individualism and Christianity in Crime and Punishment

           Crime and Punishment, written in 1866 by Fyodor Dostoevsky, was an allegory of the times in which it was published through its examination into the psychology, spirituality, and social customs of his fellow Russians. Russia, a country in the grips of great poverty and suffering, was recovering from a recent war and the freeing of the serfs. Many Russians’ ideologies had evolved to revolutionary ideas of bringing down the entire social order, including the church. A Christian Existentialist, Dostoevsky always had a soft spot for the lowest economic classes, spending much of his own life in poverty and debt. He was critical of Individualist ideologies, which valued the wellbeing of the individual over that of the nation, and believed that his homeland would find salvation through Christianity. In Crime and Punishment Dostoevsky uses his protagonist Raskolnikov as a conduit in an attempt to enlighten his readers of the consequences that Individualism bestows on the individual and society, as well as the redeeming powers of Christianity.
           At the onset of the novel, Raskolnikov, an impoverished atheistic ex-student living in the slums of St. Petersburg, Russia, conspires a plot to murder an old moneylender for what he believes to be a higher purpose. If a great man, a Napoleon, had to commit one murder, or even 100 murders in pursuit of a great cause, Raskolnikov reflects, he is permitted, perhaps even obliged to do so. He believes himself to be one of these great men, a Nietzschean “superman,” and therefore permitted to commit this horrendous crime. Raskolnikov’s once sharp mind now harbors many such oppositional views. However, after the murder, the catalyst to his transformation, his egotistical views are shattered when he begins to suffer from devastating physical and mental illnesses; he is not the extraordinary man he thought himself to be. His mind turns to a violent, tumultuous state of delirium; “His reason had grown feeble, broken apart . . . his mind grown darkened” (Dostoevsky, 111). Raskolnikov’s personal suffering, a result of the guilt he experiences, relates directly to the growing societal corruption, spawned by Individualistic ideologies, that Dostoevsky foresaw his country headed toward.
           The parallel that Dostoevsky has drawn is this: Individualism in a man results in personal ruin; Individualism in a nation results in a similar national disorder. Radical social ideals that sought to bring down the entire social order were not uncommon throughout Russia at the time Crime and Punishment was written. The protagonist’s physical and mental health continue to deteriorate steadily as he struggles with his guilt. This is the direction Dostoevsky saw his country headed in. It is no mere coincidence that Alyona Ivanova, the old woman who is the target of Raskolnikov’s murder, is a moneylender. Dostoevsky was critical of the capitalist tendencies that were making its way into the contemporary Russian society. The lower classes of Russian society, many of whom lacked even the most essential rights, were continually being oppressed by greedy businessmen looking to expand their vast wealth. A commonality among all the wealthy characters in Crime and Punishment, such as Svidrigailov, a suspected murderer and pursuer of Raskolnikov’s sister Dunya, and Pyotr Luzhin, the businessman who also intends to marry Dunya, is their moral depravity, an obvious attempt by Dostoevsky to reveal the nature of the capitalist. For instance, Svidrigailov, after overhearing Raskolnikov confess his crime to Sonya, tries to blackmail Dunya into marrying him by threatening to turn Raskolnikov in to the police. Likewise, Luzhin, after he is humiliated by Raskolnikov and turned down by Dunya, attempts to frame Sonya of thievery in order to feel superior once again. These characters are shown to be greedy, and lack any compassion for their indigent contemporaries.
           As Dostoevsky exposed the crisis among Russians, he also proposed a solution. If Individualism destroys man, Christianity redeems him. In Russian, “Raskolnik” is a word for a religious dissenter. These Raskolniks, like Raskolnikov himself, generally sought to oppose society, authority, and civil laws. Raskolnikov’s lack of faith in God has led him astray, led him to develop Individualist ideas about himself. Only from his dreams of happiness, eminence, and renown can he draw meaning from life. “Existence on its own had never been enough for him; he had always wanted more than that” (Dostoevsky, 648). However, as he comes to understand Sonya, the daughter of the civil servant Marmeladov, whose drinking has driven her into prostitution to support her family, Raskolnikov learns that God makes life inherently meaningful. This is why, standing at the mouth of a river, Raskolnikov decides not to jump in to his death, but instead to turn himself in. Like a martyr, he goes boldly to receive his punishment and his confession thereby acts to purge his conscience of any sin. “Go immediately, this very moment, go and stand at the crossroads, bow down, first kiss the whole ground that you’ve desecrated, and then bow to the whole world, to all four points of the compass and tell everyone, out loud: ‘I have killed!’ Then God will send you life again” (Dostoevsky, 501). Learning from Sonya’s example, Raskolnikov commits himself to suffering and, though he is sentenced to eight years of penal servitude in exile, redeems himself. He acknowledges his sins, and accepts a Christ-like suffering in an attempt to atone for them. As he embraces God, Raskolnikov’s mind is assuaged, and, Dostoevsky implies, Christianity would have a similar healing effect on Russia as a whole. Both Sonya and Raskolnikov recognize the purpose of Raskolnikov turning himself in. It is, as Raskolnikov says when Sonya hangs a crucifix around his neck, “to symbolize my taking up the cross” (Dostoevsky, 623).
           This journey resulting in spiritual rebirth was not altogether a fictional idea of Dostoevsky’s. In many ways, Crime and Punishment is written from Dostoevsky’s own experiences, and the transformation that Raskolnikov experiences reflects a similar renewal in religious faith that Dostoevsky himself endured. Like Raskolnikov, he too harbored radical ideals and was even condemned to death for his participation in anti-government activities. However, after being pardoned moments before his execution, his sentence was commuted to penal servitude for eight years. He emerged from exile humbled, and with a new set of conservative and extremely religious values. Much as he saw this as his own salvation, he also thought this to be the remedy for his disgruntled nation. In Raskolnikov Dostoevsky showed his new uncompromising faith, because to Raskolnikov he offers absolute proof. If Raskolnikov had been right in his Individualistic assumptions, after the crime he would have been happy; but instead he is in anguish, and to Raskolnikov, that is proof of God’s existence. The closing line of the book, in effect, summarizes the theme of the novel: “the story of a man’s gradual renewal, his gradual rebirth, his gradual transition from one world to another, of his growing acquaintance with a new, hitherto completely unknown reality” (Dostoevsky, 656).
           Based on his own personal struggles, Fyodor Dostoevsky wrote Crime and Punishment as an admonition to the rest of Russia. He warned of the path that Individualism would lead to, and advocated the benefits Christianity would have on the individual and the nation as a collective whole. Through Raskolnikov he showed the way to redemption. He warned of the corrupting effects of radical ideologies and capitalism. All this he had learned firsthand as he sat in a prison Siberia, where he contemplated his life and set aside his aspirations of personal success and renown, for the betterment of his nation.

Reason vs. Instinct

           In Friedrich Nietzsche’s Twilight of the Idols and The Anti-Christ, the author gives a thorough judgment of two figures that have significantly shaped all subsequent philosophical thought: Socrates and Jesus Christ, respectively. Although Nietzsche feels that both thinkers introduced a diseased perspective, one that denies the instincts, he still betrays a certain respect for each. One must also bear in mind that Nietzsche’s own thought was inevitably influenced by theirs. In fact, Nietzsche, in his polarizing fashion, occasionally seems resentful of each thinker’s ideas, characterizing his own thoughts as negations of theirs and completely condemning their beliefs. Ultimately, however, Nietzsche expresses more disdain for the Christian Church than Jesus himself, and he praises the philosophy of Jesus, with its absence of resentment, above Socrates’s dialectical reason.
           In Twilight of the Idols, Nietzsche, who believed that a full account of a thing’s origin provided much insight into the nature of the thing itself, gives a historical examination of Socrates. Nietzsche puts Socrates in the context of Athens, a decadent, and thus declining, society. The degeneration of Athens was the result of their becoming slave to their desires, their bad instincts. Socrates, seeking to “devise a counter-tyrant who is stronger”, attracts fascination as the embodiment of reason (43). Dialectics and extreme rationality are taken to be the apparent cures for decadence; only through them could they, like Socrates, become master of their instincts. Here, Nietzsche criticizes dialectics as “a pitiless instrument; with its aid one can play the tyrant; one compromises by conquering. The dialectician leaves it to his opponent to demonstrate he is not an idiot” (42). In other words, dialectics is purely linguistic, and language, in Nietzsche’s view, is naturally flawed. A successful argument proves only that one’s sophistry outdid another’s, and not that it expressed reality more accurately. Socrates argued that reason=virtue=happiness, that our reason must counter our bad instincts and project an absolute, *static optimism*, but in this he merely substitutes one tyrant for another; they do not abolish decadence, but merely alter its expression.
           Nietzsche blames Socrates for introducing reason into western thought, which has since spawned a host of other “idiosyncrasies of philosophers” (45). One idea reason is opposed to is becoming, or change, but “in so far as the senses show becoming, passing away, change, they do not lie” (46). The philosopher concludes that the senses depict a false world that is only a shadow of the ‘real’ world, which is made up of the highest, most abstract, ‘absolute’ concepts. In this one can see that the philosopher’s aversion to impermanence causes him to trick himself into believing that that which the senses perceive derives from the supreme concepts, which are causes in themselves, personified by God. Reason also projects everything into categories, which is a kind of fetishism, a taking of the parts for a whole. This same fetishism is in itself language. From language we conceptualize a subject and an object, a cause and an effect, something willing an effect, all in a linear fashion. Nietzsche expounds a view in which effects are linked back to a vast interweaving causal web, but even that is inevitably an anthropomorphic perception. Thus Nietzsche undermines Socrates’s entire dialectical method. This is what Nietzsche calls ‘philosophizing with a hammer’. By recalling Zarathustra in Twilight of the Idols’s final chapter, Nietzsche links the hammer and hardness to instinct, strength, and power.
           With The Anti-Christ, Nietzsche returns to one of his favorite subjects, Christianity. Of all religions that he discusses, Nietzsche likely values Christianity least of all. In Christianity, he sees the most blatant case of a morality based on resentment. It is a religion that seeks preservation of the weak, the poor, and the sick over the strong. It is centered around the concept ‘sin’, which is a condemnation of the self rather than an affirmation of it. Nietzsche also expresses particular disdain for the Christian priest, epitomized by the disciple Paul, a figure he holds responsible for the falsification of the Judeo-Christian history and the creation of what Nietzsche calls a ‘moral world-order’. Both of these actions were perpetrated because the priest can use “only those concepts, teachings, symbols with which one tyrannizes over masses, forms herds” (167). The priestly order believed they were doing good by making Jesus’s teachings more accessible, but their actions resulted in a false interpretation of the Bible that portrays the life of Jesus as the necessary and prophetic result of the Old Testament. They thus fabricated a history out of which Christianity came, altering the context, and thus the perceived meaning, of Christianity and the life of the redeemer.
           As Socrates and his influence were the product of a decadent society, Nietzsche distinguishes Jesus from the ambiguous history from which he came and the Church that followed. To begin with, Nietzsche characterizes Jesus as an ‘idiot’, in the Dostoyevskian sense of one who is morally alien from the society from which he comes, but only because he instinctively must be so (“his proofs are inner ‘lights’, inner feelings of pleasure and self-affirmations”), not due to any reason or rationale (157). In this, Jesus is fundamentally different from any of the Greeks, who were slaves to their bad instincts, and more akin to the Buddha; Jesus was at one with his good instincts, with what was in his heart, and what corresponded to his will.
           While Nietzsche admires Jesus for the self-affirmation of behaving instinctively, he criticizes him for denying all that is physical and creating a world “undisturbed by reality of any kind, a merely ‘inner’ world, a ‘real’ world, an ‘eternal world’” (153). In essence, Nietzsche claims that Jesus advocated a solipsistic philosophy, but this is because he speaks only of the soul or the self, and takes all of nature to be merely metaphor. Jesus could discern nothing but the self; he never revolted against or denied order or culture because he was unable to acknowledge either. He had no ill-will toward any being, and that is what makes him the only true Christian: he does not resist evil in not only his words, but his heart also. His instinct was to love and forgive even those who do evil to him, even his executors, and he allows no one to prevent him from willing so. Jesus recognized that it is through living one’s life that one senses the divine, that the Kingdom of God is a condition of the heart that exists eternally, not something that comes into existence.
           Nietzsche returns to a historical account of the Church, and further divides Christ from Christianity. Jesus remained a Christian even in his death by resisting not his executors, while his disciples became resentful of the ruling class. “From this moment one felt oneself in mutiny against the social order, one subsequently understood Jesus as having been in mutiny against the social order” (164). The Disciples once again create a fabricated historical account of Jesus’s origins. This is an example of the kind of “Egyptianism” that Nietzsche describes: 2000 years of ecclesiastical writings and interpretations, led by Paul, who took Jesus’s death and wove out of it a fable for sin and redemption, have mummified Christianity and stripped it of its history.
           After restoring Socrates and Jesus their proper origins, Nietzsche is able to lay bare the shortcomings of each, as well as their admirable characteristics. Ultimately, Nietzsche recognizes Socrates for exposing to Athens its decadence, but this is a limited acknowledgment, as he merely substituted one tyrant for another. He also criticizes Socrates for denying the instinct and promoting dialectical reasoning. Of Jesus, however, Nietzsche has a more favorable view. While Nietzsche does criticize Jesus for fleeing from the external senses into an acknowledgement of only an inner world, he holds Jesus to be fundamentally sound in his instincts. Indeed, The Anti-Christ may have been more aptly titled Anti-Christian, so far does Nietzsche draw the divide between Jesus and the Church that sprung up in response to him.

Works Cited:
Twilight of the Idols and The Anti-Christ. Nietzsche, Friedrich. Penguin Books. England, 1990.            Tr. Hollingdale, R.J.

Nietzsche on Truth

           In “On Truth and Lie in an Extra-Moral Sense,” Nietzsche sets out to define the concept “truth,” and all that it implies, in terms of how man perceives his understanding of it, and how his understanding really functions. Nietzsche’s explanation for the nature of things does not follow a direct linear causal chain, but instead resembles a complex and interrelated web of reasons, causes, and effects. For this reason, coupled with his eccentricity, Nietzsche’s writing sometimes seems erratic and unorganized, though a complete reading allows the reader to glean a description of how the concept of truth first arose in human consciousness, how its meaning has evolved in the designated collective perception, and the effects of those changes.
           Nietzsche notes that humans are by nature social creatures that gather in communities. The essence of living in a community lies in the act of relying on another person and thereby deriving some benefit, so to facilitate the communication of concepts men adopt a “regularly valid and obligatory designation of things,” or a commonly understood definition of nature. This constitutes the origin of man’s first impulse toward the concept of truth. The designation of things takes the form of words that come to represent concepts. Here Nietzsche makes a distinction: “between two absolutely different spheres, as between subject and object… there is at most an aesthetic relation… for which there is required a freely inventive intermediate sphere and mediating force” (Truth and Lie, 7). In other words, there is no necessary relation between man and a thing, only a relation in which man must have a partly creative role. This emphasizes the difference between a word and the thing it represents. Man takes the nerve stimuli as the first metaphor for a thing, and creates a word as a metaphor that can be commonly understood for the conception of the thing. Man simplifies things even further: he uses a single word to represent not just one particular thing, but many things on the basis of their similar qualities. To take Nietzsche’s own example, man gives the designation “leaf” to an entire class of objects, actively forgetting that each leaf is particular and unequal. In this way, each word is also a concept into which all individual “leaves” are assimilated. Nietzsche does not regard this process as wholly a negative one, even stating, “precisely by means of this unconsciousness and forgetfulness he arrives at his sense of truth” (On Truth and Lie, 5). In fact, Nietzsche describes this drive for metaphors as indispensable to man in any social environment. Though he doesn’t realize it, man in society is not concerned by deception itself, but only the harmful consequences of deception. So, even though man is taking a lie for a truth, once the community’s impression of a metaphor takes on a common form, “it acquires at last the same meaning for men it would have if it were the sole necessary image and if the relationship of the original nerve stimulus to the generated image were a strictly causal one,” that is, derived from the essence of the thing, and man thereby derives the benefit of clearer communication. Ultimately, Nietzsche views man’s customary understanding of truth as in no way directly connected to the actual essence of things, yet a useful simplification that facilitates communication.
           At this point, Nietzsche points out that man’s view of truth is an anthropomorphic one, which “contains not a single point which would be ‘true in itself” or really and universally valid apart from man” (On Truth and Lie, 6). As previously stated, he is not concerned with the actual truth, but only life-preserving truths, avoiding potentially damaging truths. Thus, man only seeks to understand nature in its relation to man, and consequently he acquaints himself only with the effects of nature and how he is affected by them. To elucidate Nietzsche’s own example, consider the concept “mammal”; this concept does not exist divorced from mankind, only particular individual organisms with similar genetic structures exist, yet man applies this concept to a variety of organisms and calls it truth. Though man can perceive nature in a way such that, “only its owner and producer gives it such importance,” he assumes that his way of viewing nature, though a totally separate way than, say, a mosquito, or any other creature views nature, is the perception against which all others should be valuated.
           Nietzsche elaborates on this subject in his third essay in On the Genealogy of Morals. He refutes the notion of an all-seeing, God’s eye form of objectivity, which transcends all perspectivism; “There is only a perspective seeing, only a perspective ‘knowing’; and the more affects we allow to speak about one thing, the more eyes, different eyes, we can use to observe one thing, the more complete will our ‘concept’ of this thing, our ‘objectivity,’ be” (Genealogy of Morals, 119). In other words, one perspective can’t be said to have more “truth,” because that would presuppose the existence such a transcendent, timeless God’s eye, but by suspending judgment of perspectives and utilizing a multitude of interpretations we can achieve a fuller and richer understanding of nature.
           Nietzsche’s own definition of truth necessitates that we apply his reasoning to the definition itself in order to assess its validity. Naturally one must make the observation that he uses words themselves to construct a criticism of language. While this seems to be a contradiction of terms, so to speak, Nietzsche himself admits, and one must agree, that such an inconsistency is unavoidable. Although he uses metaphors (words) to state that all words are metaphors and not the things they represent, and despite the fact that, by his own definition, each word he uses is merely a commonly understood designation that does not account for inequalities of particulars, language remains the most efficient way to communicate.
           After bearing this issue of language in mind, one must also recognize the inherent anthropomorphism of human perception, which every human fundamentally cannot avoid. Thus, even Nietzsche’s explanation of the anthropomorphism of human thought, is a thought that is itself anthropomorphic in nature. While Nietzsche himself certainly recognizes this as well, he is right in pointing out the benefit of acknowledging this fatalism. After regarding this as true, man can view his own thoughts with the insight that they inevitably assess nature only in its relation to man.
           Finally, Nietzsche himself would acknowledge that his definition of truth, even while attempting to show that each perspective is just that, a perspective and not the actual essence of nature, is itself just another such perspective. Although this is the case, however, it does not detract from the value of recognizing the limitations of perspectivism. While doing so does not change the essential qualities of our way of perceiving, it retracts the veil of ignorance that covers man’s understanding of his own view of truth, and thus brings forth a kind of truth that is previously ignored.
           Ultimately, Nietzsche outlines a definition of truth for man which inherently contains all-too-human limitations that is naturally bound by the separation between a perceiving organism and the object of its perception. With these limitations regarding the achievability of “truth” in mind, one can still say, and Nietzsche would say so himself, that hiss interpretation holds significant value in that it elucidates many ambiguities points of human ignorance in relation to the actual functioning of our perceptions.

Works Cited:
“On Truth and Lie in an Extra-Moral Sense.” Friedrich Nietzsche. Nachlass, 1873. Tr. Walter            Kaufmann, Daniel Breazele.
On the Genealogy of Morals. Friedrich Nietzsche. Random House, Inc. New York, 1967.
           Tr. Walter Kaufmann, R. J. Hollingdale.

The Diary of Nina Mikhailovna Zarechnaya

           My life has changed dramatically since my last summer on the country estate where I grew up. I have never returned to that place that was once my home. There is nothing left for me there; my father has not spoken to me since I left to pursue my dream of fame as an actress, and the lake by which I spent so much time in my youth alternately reminds me of Trigorin, for whom my spurned love will always haunt me, and Treplyov, who ought to be alive and I dead in his place, if justice were truly served.
           Though my thoughts return there often, I have instead spent my time mostly in provincial theatres, where years of acting have allowed me to heal from those pains which will haunt me all my life. I no longer seek the fame and glory of which I once dreamt. Rather, acting helps me to endure, which is all I have sought since. I have realized that life is no dream; not even famous actors and writers live in the fairytale world I once imagined they did, but in the same world of struggle and sorrow as the rest of us.
           I remained in the provinces for some time while my soul regained some of its former vitality, and my strength as an actress steadied itself. Someone who carries the burdens that I carry can never be worshipped as a leading lady, who must glow with youth and carefreeness. That is what audiences want to believe in: the immortality of youth. My burdens, however, have aged my heart prematurely, and so I will always fit perfectly as the support to the lead.
           In the year 1909, I married a school-teacher for the sake of beginning a new chapter in my life, in order to achieve some semblance of redemption for myself. There was no romantic ideal of love existing between us, though the match itself made sense, if not romantically then practically.
           Eventually, my hard work in the provinces paid off, and in early 1912 my modest fortunes took me to Moscow where I maintained my status as a reliable supporting actress in the theatres there. My life in Moscow was mostly quiet, as I was never slated for the limelight. I accumulated the means to sustain myself, though my talents never earned me much more than that. My husband and I took up our residence in a not-large, but comfortable apartment, where my husband began to take up writing to supplement our income.
           In 1917, all of Moscow was swept up by the revolutionary fervor that had taken hold of Russia. I have always been interested in the arts, not politics, but an instinctual sense of foreboding came over me throughout the early part of the year. I was never a supporter of autocracy, and I had hopes after Tsar Nicholas II was deposed that Russia would be led to a glorious new future. However, the newly formed Provisional Government seemed to be the seat of even more conflict, as those from all sides of the political spectrum scrambled for power. Workers continued to demonstrate in the streets, although everyone could sense the destructive forces in the country beginning to overflow. My fears proved true when the Bolsheviks took power in October under the slogan “Dictatorship of the Proletariat.” With their obsessive drive to emancipate the industrial workers and to create a new culture centered around the proletariat, their vision seemed to betray the rest of us. Suddenly those of us with a different kind of culture, a culture of the true arts and knowledge, were anachronisms in a strange city that was becoming more and more inhabited by crude workers and soldiers returned from the Great War, who yelled obscenities and led riots in the streets. And what would become of my father and all the others who succeeded in accumulating wealth under the old structure? Were they now the enemy? Only time would tell, but things did not look good for those of us who did not believe wholly in the absoluteness of the Soviets.
           Shortly after the new year, the Bolsheviks in charge dissolved the Constituent Assembly, while simultaneously the Civil War intensified. As the Red and White armies began to slaughter each other, thousands of peasants began to flood the cities, seeking new jobs. Food was scarce, and to make matters worse, our apartment building became packed with more and more tenants. As the year made its way toward April, we could not even call our small apartment our own anymore; my husband and I were forced to make room for another family. Partitioning off the rooms certainly did not create much privacy, and conditions were cramped, damp, and dirty. We did all we could to secure as many food rations as we were able, but the same was true of everyone else, and we, a former teacher and an actress were not particularly priveleged under the new order.
           We spent the better part of the Civil War in these conditions, struggling for work as the culture of the old intelligentsia was in less demand. Our culture was replaced with Communist propaganda. The new morality according to Lenin was simply that which advanced the Bolshevik aims. The cruelty that existed during this time seemed even more brutal than under the Tsar. Everywhere one heard tales of peasants, rising up to protect their grain, being slaughtered by Bolshevik forces in order that they may take the food to feed the Red Army. Even members of the old intelligentsia became caught up in this destructive mood. I recall reading an article by the poet Aleksandr Blok, in which he called on the intelligentsia to devote itself to the revolution, and thereby guide its course. In the article, not only did he encourage that the revolution “make everything over”, he also stated that “’Peace and the brotherhood of nations’ is the sign under which the Russian Revolution runs its course” (Blok, Intelligentsia and the Revolution, pp. 366-7). I could not understand this attitude, not then or ever since. If one destroys all that is old, what guarantee is there that the new will be better? How can “Peace and the brotherhood of nations” be our slogan when there is so much chaos and violence, when Russia has been at war for nearly a decade? Everyone is having the ground pulled out from beneath them, the landscape of the whole nation is changing, when will we be able to put our feet back on solid ground?
           In November of that year, 1921, I received word from a distant relation that my father and his wife were able to flee abroad with as many of their assets as possible. Good for them. Nothing awaited them here in Russia but the swift anger of the revolution. It did not kindly forgive those supporters of the old order.
           When the Bolsheviks finally secured sole power as the Civil War ended shortly thereafter, it produced in me mixed feelings. I feared the blunt hand of the Bolsheviks, but Russia desperately needed the cessation of conflict to heal from its war wounds. Everywhere throughout the country, including Moscow where I lived, was suffering badly from food shortages. As the Red Armies tried to requisition all food from the masses of peasants in rural areas, the peasants tried to cling to what was their own, and rather than give up their livestock, they often slaughtered it themselves. What could our great country have been coming to when all these stratums of our people were cutting off their noses to spite their faces?
           The Bolsheviks in power were faced with this great question when they began to finally focus on issues other than the survival of their rule. Thankfully, the NEP period which followed the war provided a short glimpse of relative freedom. While still scarce, food was becoming more available as the peasants had incentive to produce more grain. The cultural landscape was undergoing a dramatic transformation as well. Communist ideologies, not even agreed upon by the Communists themselves, were the subject of much attention everywhere in Russia, but in Moscow in particular, as it had become the capital of the new Soviet Union. Everyone read or heard about the new roles of the family that were to come to be. Women had never been so active in the political sphere, as new women’s Communist organizations were created to deal with the mass of new questions about sex and gender. While certainly not involved in their activities, I was interested in how they would influence the young generations, whose attitudes at the time were often promiscuous and unrestrained. Even some women felt that traditional monogamy was a relic of our old “bourgeois” society. The messages about ‘winged-eros’ espoused by Aleksandra Kollontai, were some of the few Communist ideals I agreed with. But would they be enough to right the course of our country’s mores?
           When Stalin introduced the first of his five-year plans in place of the NEP in 1928, the whole country seemed to be obsessed with modernization. The drive for industrialization brought a new wave of rural peasants seeking jobs into ever-growing urban areas. Moscow was now more than ever a dense mass of people, where children wandered the streets hungrily, and alcoholism and prostitution were rampant. At least the Communists attempted to address these issues as well. By this time, I was forced by necessity to alter my vision of the arts, at least on the outside. As the Communists debated the role of theatre, the freedom to write and perform as one would like was diminishing. Even our plays were becoming infected with Communist propaganda. Eventually, in the early ‘30s, the Communists made their views on art law, and no show that did not extoll the virtues of the Socialist state could go up. But how real could this “Socialist Realism” be, if we were not free to express our views of reality? Our stratum, the “new” intelligentsia, was being groomed (and by this I mean all who did not direct the progress of culture toward the future socialist state found themselves in a great deal of trouble) to create a new working-class culture that would raise the Communist consciousness of the proletariat. In order to prepare all members of society for the new modes of living, the Communists rightly believe that the cultural level of every individual must be raised. But how is this to be done? Is it necessary to educate everyone and encourage them to speak well? Certainly it is. And what about proper personal hygeine? None will deny the benefit of this, as well. But when we must also teach about fashion trends, read classic works of world literature, and purchase the correct lampshades and tablecloths, how is this culture different from the former, apparently “petty-bourgeois” culture? Of this I am not sure.
           The changes in our daily lives after the revolution came swiftly and relentlessly. But the question in my mind will always remain: have the benefits outweighed the costs? So much widespread struggle has taken place on a daily basis, I have felt it and seen it myself. As things have settled into place since the turbulence of the Civil War period, life has calmed some, much of the revolutionary fervor has subsided. The jury is still out regarding where we are headed, but time is irrevocably leading us into new territory.

Gender Roles After the Russian Revolution

           Throughout the 1920s, the Bolsheviks had a vision of women’s emancipation from housework and oppression, which would allow for sexual relationships to be based on mutual love and respect. The general consensus among Bolsheviks, except for a few who spoke about the immediate attention it was necessary to give to gender issues, was that this vision of gender equality would come into existence only when the socialist state became wealthy enough to collectively take over the domestic chores that had previously been left to wives and mothers. However, it is important to consider this vision within the context of the conditions current to the time and place. The Bolsheviks secured power after a very tumultuous series of events. World War I, in which Russia suffered more casualties than any other nation, was followed by the revolutions of 1917, which in turn were followed by a civil war that was taxing, both physically and psychologically, on the entire population. Because of these events, which both aroused the population’s consciousness and affected many facets of byt, there was an influx of attitudes among Russians about what should be the values of the new life, regarding gender roles as well as other issues. Ultimately, the Bolsheviks’ vision of gender equality never became a reality because of their stubborn belief that the ideal material and economic conditions, in and of themselves, would emancipate women from oppression, without taking into account the development of many conflicting attitudes toward sex from this tumultuous time period.
            By the 1920s, Russians’ family life and their attitudes toward sex and gender were shaped by several factors. On the one hand, the Bolshevik party leaders sought to curb prostitution, the spread of venereal disease, and promiscuity, all of which they felt detracted from the collective effort. However, many young men were still caught up in the revolutionary fervor which sought to destroy all structures and traditions of the old life. They looked down on monogamy, and desired sexual liberation and free love. Those who fell into this category criticized anything that resembled the old, “bourgeois” family of meshchanstvo, or petty bourgeois values. They thought that the legalization of divorce and abortion signaled a total loosening of sexual mores. In addition to this, soldiers returning from the civil war brought back with them a machismo and lack of sexual restraint. The Bolsheviks in turn criticized these sexual libertines of meshchanstvo for their detrimental rebellion against all values inherited from the pre-revolution era merely on principle, without understanding how their actions fit into the scope of future tasks. Added to all of these new attitudes, was the inescapable fact that everyone had values and habits that were at least partially drawn from the pre-revolutionary way of life, and their disintegration would take many years, perhaps generations, to occur.
           The Bolsheviks had in mind two types of families that existed at the time. One was the destitute worker’s family, in which both parents often worked in factories, rarely seeing each other or their children. The change in economic conditions and the increased effort to industrialize caused a flood of rural peasant families to move into large urban industrial areas, where the children were often hungry and left to roam the streets. The other was the bourgeois patriarchal family, often arranged with material calculations in mind, and bound together by the Orthodox Church. From the socialist viewpoint, capitalism oppressed women because it forced them into the workplace to supplement their husbands’ paychecks without relieving them of the load of domestic chores they faced, such as cooking, cleaning, and raising children. Only the socialization of domestic chores in collective cafeterias, laundromats, kindergartens, etc., the Bolsheviks believed, could emancipate women from their state of oppression, and allow them to remain productive citizens in the workplace. Unfortunately, it was acknowledged that the economy and industry were far from being able to implement a complete socialization of domestic chores.
           Some Bolsheviks, such as Aleksandra Kollontai, and L.A. and L.M. Vasilevsky, were not content to wait for material conditions to dictate sexual relations, and attempted to communicate the pressing need to address the attitudes of the population toward sex. Kollontai believed that in the new society, women should not be dependent on a man, but should look to the collective for support. She reproached sexual unions involving “unwinged eros”—sex without a spiritual component, advocating instead “winged eros”, in which “in the person experiencing love for another person, there are aroused and there appear simultaneously those qualities of the spirit which are necessary for the builders of the new culture: directness, sympathy, a wish to help others” (91). The Vasilevsky’s believed that youths must be socially educated about sex from a young age, rather than forcing them to learn about sex on the street or from other uneducated sources: “Our sexual life can be made healthy only when our younger generation is raised with new, more worthy views on the role and desirable character of sexual life” (96).
           These attempts to draw attention to the reform of sexual habits and attitudes, however, were combated by a more predominant Bolshevik viewpoint, as reflected in the writings of P. Vinogradskaya: “in the future society, where the successes of production will make it possible to fully develop all sides of the human personality [my italics], each person will have enough freedom in life and in action to allow that forms of mutual relations between the sexes be determined people’s personal inclinations” (118). Most Bolsheviks saw issues of sex and gender as superfluous and not worthy of any thought, at least until the socialist state became wealthy enough to free people from all forms of oppression. Vinogradskaya emphasizes that “the possibility of a wide realization of such personal tastes [on sex] depends first of all on the economy, on how far ahead the construction of socialism has marched, on how great the surplus product of society is” (Visions, 118). From this it is clear that many Bolsheviks did not see sex or gender roles as pressing issues. One of the most important Bolshevik voices, that of Leon Trotsky, while sharing the popular Bolshevik belief that material conditions would ultimately dictate gender equality, also recognized the importance of raising the standard of culture and education for individuals of the working class in altering gender attitudes. Even with Trotsky, however, the bottom line remains that “the physical preparations for the conditions of the new life and the new family, again, cannot fundamentally be separated from the general work of socialist construction” (82). Trotsky saw the two processes of raising the standard of culture among the working class and raising the wealth of the socialist state as intimately connected, but ultimately, like the majority of Bolsheviks, was reluctant to focus on sexual equality as an end in itself, instead believing it would occur once the proper economic conditions were realized.
           The atmosphere surrounding gender roles during the 1920s was a very convoluted one, consisting of a variety of conflicting beliefs from a number of sources, varying in their degree of reliability. Even within the vanguard Bolshevik party, which espoused gender equality, women were often derided and rarely given positions of leadership or prominence. For all of these reasons, it is understandable why the population was unsure of where to draw their values on gender and sex from. While it was thought by most that gender equality would occur, few Bolsheviks believed that it was an objective that needed special and individual attention. Rather, it was seen as a secondary issue that would resolve itself once other issues, namely economic ones, were resolved. It was this reluctance to view gender equality as an end in itself that led to a stagnation of gender advancement and a reinforcement of the double standards of sexual behavior and oppression of women.

Works Cited:
Trotsky, Leon; Kollontai, Aleksandra; Vasilevsky, L.M. and L.A.; Vinogradskaya, P. Bolshevik            Visions. Ed. William G. Rosenberg. Ann Arbor Paperback. Ann Arbor, MI, 2002.