Heidegger champions a grounding of the human experience that the likes of characters such as Fyodor Karamazov could learn something from. Fyodor’s depravity encompasses every aspect of his life, pushing his deplorable nature onto the people around him. His wives and his sons, even his servants, are all made to feel the unsavory force of his own wickedness. In relation to the scenes in which Fyodor meets Father Zossima, a new level of spiritual insensitivity is added to the long list of flaws already present within Fyodor. Within the presence of a good and holy man, Fyodor continues to speak sarcastically and disrespectfully despite the very real advice Zossima imparts unto him: he must stop lying, and above all else stop lying to himself. In this way, Zossima embodies the Heideggarian ideals of knowing oneself and being in touch with the essence of one’s own being before forcing that essence upon the rest of the world. It is the knowledge of being that allows a person to finally begin to move forward with their lives, further allowing them to practice the device of transfigurational virtue. By practicing character traits of goodness and generosity, Fyodor has the potential to transform into a good and generous person. To think kind thoughts is not enough—the thoughts must be turned into action. For there is a great deal of energy that must be expended in being virtuous, while it is oftentimes is much simpler to remain uncaring and cold. The narrator states, “In most cases, people, even wicked people, are far more naive and simple-hearted than one generally assumes” (Dostoevsky 10). Taking this into consideration, Fyodor, even for all of his evilness, is only a mere few virtuous actions away from proving his potential as a respectable human being; if only he were willing to put in the effort.