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Welcome back to the partially examined life episode 316,

Extravaganza.

This is part two of our April 15th New York City live show on Fyodor Dostoevsky's

The Brothers Karamazov. We've laid out the rebellion and grand inquisitor arguments

given by Dostoevsky's character Ivan, as well as Dostoevsky's Christian response to these

and are now ready to get critical first by ourselves and then with the help of our live audience.

So I want to raise what I consider to be a fatal issue with this with this position. So

Zosemite's characterisation of what love is ultimately the aspiration is for, as he says,

all being accountable for all. It's not your ability to love one individual person unconditionally

or love the world, but for you and this is to get back to the existentialist point. If existentialism

can be characterized in some way about radical responsibility, you're free in the sense that you have

complete and total responsibility for your being, your existence. You have to take full responsibility

for you and every decision you make and everything you do. This form of existentialism that's

characterized by Zosemite is literally like full total responsibility of every individual,

for every other individual and the world and themselves. And that is a Christlike model of love.

Not a human like model of love. And I don't think that this answers the objection that you get

from the Grand Inquisitor because I really think if that's your characterization of what it takes

to overcome suffering, to answer this suffering, not only is that not achievable, I would venture to

guess that there's not one person in this room who carries around in them the capability for Christ

love and accountability for all. But it's also not the point. Christ didn't come down to earth to

...