https://en.wikipedia.org/wiki/Lev_Shestov
Shestov's philosophy is, at first sight, not a philosophy at all, or it is a kind of anti-philosophy: it offers no systematic unity, no theoretical explanation of philosophical problems. Most of Shestov's work is fragmentary. With regard to the form (he often used aphorisms) the style may be deemed more web-like than linear, and more explosive than argumentative. The author argues that life itself is, in the last analysis, not comprehensible through logical or rational inquiry. Shestov maintains that no metaphysical speculation can conclusively solve the mysteries of life. Fundamentally his philosophy is not 'problem-solving', but problem-generating, with a pronounced emphasis on life's enigmatic qualities.
Main works
These are Shestov's most important works, in their English translations, and with their date of writing:
- The Good in the Teaching of Tolstoy and Nietzsche, 1899.
- The Philosophy of Tragedy, Dostoevsky and Nietzsche, 1903.
- All Things are Possible (Apotheosis of Groundlessness), 1905.
- By Faith Alone, written 1910-14.
- English translation: By Faith Alone: The Medieval Church and Martin Luther(2023). Translated by Stephen P. Van Trees. London & New York: Bloomsbury Academic. ISBN 978-1350362314.
- Potestas Clavium, 1919.
- In Job's Balances, 1923–29.
- Kierkegaard and the Existential Philosophy, 1933–34.
- Athens and Jerusalem, 1930–37.
- English second edition: Athens & Jerusalem (2016). Translated by Bernard Martin, edited by Ramona Fotiade. Athens, Ohio: Ohio University Press. ISBN 978-0821422199.
What’s Lev Shestov’s existential philosophy? (ChatGPT, 2025-1-26)
Lev Shestov’s existential philosophy is a deeply personal, anti-systematic exploration of human existence, centered on themes of faith, freedom, suffering, and the limitations of reason. Shestov, a Russian-Jewish philosopher active in the late 19th and early 20th centuries, is often regarded as a precursor to existentialism, influencing figures like Albert Camus and Benjamin Fondane. His thought challenges the foundations of Western philosophy, particularly its reliance on reason and universal truths, in favor of a radical, faith-based understanding of existence.
Here are the key elements of Shestov’s existential philosophy:
1. Revolt Against Reason
Shestov critiques the dominant role of reason in Western philosophy, which he sees as an oppressive force that denies the true freedom of individuals. He associates reason with the imposition of universal laws, rigid systems, and deterministic constraints.
Drawing on figures like Soren Kierkegaard, Shestov argues that reason creates illusions of security and control but ultimately fails to address the existential realities of suffering, despair, and mortality.
2. The Role of Suffering
Suffering is a central theme in Shestov’s thought, as he views it as the catalyst for profound existential questioning. Unlike philosophies that attempt to explain or justify suffering (e.g., through theodicies or rational systems), Shestov sees it as irreducible and inexplicable.
He claims that true philosophy begins with personal, lived experiences of suffering and despair, which reveal the limitations of rational explanations and open the door to faith.
3. The Power of Faith
Shestov advocates for a return to the Biblical idea of faith as a radical, personal connection with the divine. He contrasts this with the rationalized, institutionalized forms of religion that align with philosophical systems.
Faith, for Shestov, is not about accepting doctrines but about embracing the possibility of miracles and the suspension of the laws of nature and reason. This is what he calls the leap into the impossible, echoing Kierkegaard’s idea of faith as a paradox.
4. The God of the Living
Shestov contrasts the God of the philosophers (a rational, immutable, abstract concept) with the God of the Bible, a personal and dynamic God who intervenes in the lives of individuals.
He celebrates the Biblical God who defies logic and reason, capable of miraculous acts that transcend human understanding. This God is not bound by necessity or natural law, offering a vision of ultimate freedom.
5. Freedom and the Rejection of Necessity
Shestov vehemently opposes the philosophical acceptance of necessity, which he sees as a surrender to determinism and resignation. He critiques philosophers like Spinoza, Hegel, and even Nietzsche for submitting to the idea that reality must conform to fixed laws.
True freedom, for Shestov, lies in the rejection of necessity and the affirmation of the possibility that everything could be otherwise - freedom grounded in faith, not reason.
6. Athens vs. Jerusalem
Shestov frames much of his philosophy as a conflict between Athens (reason, philosophy, and the pursuit of universal truths) and Jerusalem (faith, revelation, and personal connection with the divine).
He believes that Western philosophy, from Plato onward, has been dominated by the Athens perspective, suppressing the existential truths found in the Jerusalem tradition of the Bible.
7. The Existential Individual
Shestov focuses on the individual as a unique, irreducible being. He rejects universal categories that subsume personal experiences under general principles.
True philosophical inquiry, he argues, must begin with the existential struggles of the individual - particularly moments of crisis, despair, and the search for meaning.
8. Critique of Philosophical Systems
Shestov critiques system-building philosophers (e.g., Kant, Hegel, Spinoza) for their attempts to reduce the complexity of life to rational, coherent systems. He argues that these systems impose artificial order on a world that is inherently chaotic and mysterious.
He sees these systems as a form of intellectual tyranny, closing off the radical possibilities of existence.
9. The Call to Break Free
Shestov calls for individuals to break free from the constraints of reason, necessity, and conventional morality. He believes that philosophy should not aim to justify the world but to awaken individuals to the boundless possibilities of faith and freedom.
Influence on Existentialism
Shestov’s work resonates with themes found in later existentialists, such as:
Soren Kierkegaard: Faith as a paradoxical leap beyond reason.
Friedrich Nietzsche: Critique of systematization and the valorization of individual experience (though Shestov diverges from Nietzsche on the role of God and faith).
Albert Camus: The confrontation with the absurd and the rejection of rational justifications for suffering.
Benjamin Fondane: Fondane, a close follower of Shestov, developed these ideas further, emphasizing the existential freedom found in revolt and faith.
Conclusion
Lev Shestov’s existential philosophy is a passionate and radical critique of reason, necessity, and systematization, advocating for a return to the personal, the mysterious, and the miraculous. By placing faith, suffering, and individual freedom at the center of his thought, Shestov challenges the intellectual foundations of Western philosophy and opens up an existential path rooted in the tension between Athens and Jerusalem.
