eas. They all become Grand Inquisitors and "living gods." They all want to spare humans from the burden of their own selves, "for only we, we who guard the mystery, shall be unhappy." They preach lies instead of the truth, thus they develop a different kind of love: tyrannical love. The Christian love has to be free. This is where the social issue of murder, as in the case of Akulka's husband comes in. He obviously does not feel remorse because he owes something to the government or the system, or to his wife: Forgive me, I'll wash your feet now and drink the water too." (Akulka's Husband) He feels no remorse for the murder and the maltreatment of the woman. The authority did send him to prison, but what he feels is nothing else but the feeling of being punished. There is no remorse and seems that there is no forgiveness. Maybe that is why Dostoevsky does not dwell on his imprisonment too much. He does not want his own punishment to turn into pride: then society does not gain anything from the punishment of the one who transgressed, but plain assertion of its own power. This lapurlative ideology, system for the sake of itself, does not bring the solution. There has to be remorse and real acknowledgment and confession. Not confession for the sake of mere forgiveness, nor that same sentence, "I cannot forgive myself. " For Dostoevsky, that is merely an excuse for pride and self-pity. People find refuge in their theories or in other external factors, such as being deprived from something by birth, forgetting that the quality of life is one's own choice, "don't do to others. " In a secular society every class feels responsible only to its own "natural" or rather accidental surrounding: The convict is almost always disposed to feel himself justified in crimes against authority, so much so that no question about it ever arises for him. Nevertheless, in practice he is aware that the authorities take a very different view ...
