he main themes of Fyodor Dostoevsky’s The Idiot—goodness, sincerity, the conflict between innocence and corruption and the moral challenges faced by a pure individual in a flawed society—are profoundly relevant to contemporary social issues in many parts of the world, including Pakistan. Corruption, deception and a lack of moral integrity are widespread. Given the circumstances, Dostoevsky’s exploration of the consequences of goodness in a society driven by selfishness, deception and social pretension resonates deeply.

In The Idiot, the protagonist, Prince Myshkin, embodies sincerity, goodness and innocence. His purity and naivety place him in stark contrast with the society he inhabits, which is marked by manipulation, deceit and moral degradation. Myshkin’s inability to engage in the political and social games that others around him thrive on leads to his ridicule and eventual isolation. His idealism is dismissed as naïveté. His attempts to navigate a world full of duplicity and self-interest ultimately result in tragedy.

A Myshkin figure is an individual trying to uphold honesty, fairness and compassion. Such people find themselves alienated and marginalised by systems that reward dishonesty and opportunism. Like Myshkin, they might face ridicule, exploitation and disillusionment as they struggle to maintain their ideals.

One of the key themes in The Idiot is the idea of goodness in a corrupt society. Myshkin’s purity and goodness are not appreciated by those around him. Instead, they make him an outcast. In Pakistan too, people who attempt to live by high moral principles often find themselves trapped in a system that rewards bribery, political manipulation and favoritism.

Those who refuse to participate in these corrupt practices often find themselves sidelined, punished or ignored. The social, economic and political systems in Pakistan tend to reward those willing to compromise their values. As a result, many individuals who try to maintain their integrity end up at odds with a society that values personal gain over ethical behaviour. Like Myshkin, they may be ridiculed, seen as idealistic, or worse: pushed to the margins of the society.

Dostoevsky paints a disturbing picture of a society that mocks Myshkin for his innocence and purity. The dynamic finds an echo in Pakistan. Individuals who expose corruption or speak out against injustice are often ridiculed and ostracized. Sections of the media target honest people in politics and civil society, making them objects of mockery or derision. In a culture where success is often associated with bending the rules and making strategic alliances, those who stay true to their principles are often seen as “fools” or “idealists,” much like Myshkin. These individuals might even find that their sincerity makes them vulnerable. Their attempts to act according to their moral compass are seen as naive or impractical.

Dostoevsky’s exploration of the tension between idealism and the harsh realities of the world is another theme that resonates strongly in contemporary Pakistan. Myshkin represents a form of moral idealism that cannot coexist with the corruption surrounding him. In Pakistan too, some public figures and politicians espouse lofty ideals but fail to practice those, instead engaging in corrupt practices to maintain their hold on power.

This disconnect creates a sense of disillusionment and distrust among the public, who may start losing faith in the possibility of a just society. The tension between the idealistic goals of a fair and just world and the reality of pervasive corruption reflects the moral challenges faced by many Pakistanis today.

Despite the moral decay around him, Myshkin holds onto the possibility of redemption, both for himself and others. This desire for redemption is also evident in Pakistan. 

Dostoevsky also delves into the paradox of goodness—whether true goodness can survive in a world full of suffering, corruption and moral compromise? Myshkin’s goodness brings him no rewards; instead, it leads to suffering and isolation. In Pakistan too, people who try to do good often face insurmountable obstacles. Whether it’s political elites, business tycoons or law enforcement, those in positions of power often operate with a mindset of self-interest, manipulation and exploitation. People who strive for integrity and social justice often find themselves marginalised and ignored; even persecuted. In a society where power and wealth are often gained through dishonest means, those who genuinely seek to improve their community or society find it difficult to succeed.

The theme of suffering is central to Dostoevsky’s portrayal of Myshkin’s character. This, too, is relevant aspect in the Pakistani context. Myshkin’s moral purity leads to personal suffering, but this suffering also has a deeper meaning in his spiritual development. In Pakistan, as in other parts of the world, individuals who exposed corruption or fought for justice have often experienced personal hardship, whether through threats, imprisonment or social exclusion. These efforts are frequently seen as futile or misguided. However, like Myshkin, those who struggle for justice may experience personal growth and a deeper understanding of their principles, even if their work does not immediately lead to visible societal change.

Dostoevsky also examines in this novel the corrupting influence of power and wealth. In Pakistan, many in positions of power are known to have take advantage of their positions for personal gain, further entrenching social inequality and injustice. Whether through corrupt business practices, political manipulation or societal control, the elite in Pakistan are often disconnected from the reality of the majority of the population. They use their power to maintain their status rather than work for the common good. This leads to a growing divide between the rich and the poor. In this sense, Pakistan mirrors the society depicted in The Idiot, where power and influence are used to reinforce the status quo rather than challenge it.

Despite the moral decay around him, Myshkin holds onto the possibility of redemption, both for himself and others. This desire for redemption is also evident in Pakistan, where many continue to work for reform and justice despite the overwhelming obstacles they face. The desire for a better future persists, even in the face of deep societal challenges.

Like Myshkin, such people may, at times, feel isolated, but their efforts have the potential to bring about change, even if that change is gradual or invisible in the short term. The pursuit of redemption, for both individuals and the society as a whole, remains a powerful force, even when the journey is fraught with difficulty.

Dostoevsky’s work ultimately suggests that while the pursuit of goodness and moral integrity may be difficult, even painful, it is an essential endeavour. Despite the suffering it entails, the search for a just and righteous life has the potential to bring about deeper understanding, personal growth, and, ultimately, transformation for both the individual and the society.

The writer is a professor in the Faculty of Liberal Arts at the Beaconhouse National University, Lahore