Tag: short essays

Introduction to Jose Marti

Jose Marti, the father of the Cuban Revolution is one of the most popular and emphatic faces of the modernist and later romantic Latino literature face. Born in Havana, Marti soon became a powerful literary figure of the Hispanic language who has staunchly opposed Spanish imperialism and worked to bring the American rulers to join hands against the onslaught of imperialism. Termed as a Latino Whitman, Marti’s output has been tremendous both in terms of volume as well as impact. Several of his works have won him everlasting acclaim as the face of the revolutionary America, or Latino American revolutionary. However, pitted in-between the romanticism and modernism styles, Jose Marti has demonstrated versatility in writing everything under the sun depicting not only his talent but also the richness of Latino literature. He has a very keen eye for nature as well as a keen sense and intellect for pragmatism to suggest political acumen. Almost every other work of Marti shows both schools amalgamating within him somewhere here and there. True to his nature as a romantic as well as modernism, his essay “Our America” shows Marti at his best by showing a revolutionary spirit in the beginning as well as the pragmatism of collecting people on the single platform on the other hand. In the same way, he has also shown the same spirit in his poem “Coney Island” where he again talks of America both as rich in resources and materialistic greed. Marti’s writings not only show his revolutionary spirit but also his pragmatic statesman as well as a lover of nature.

Revolutionary Spirit of Jose Marti

Whereas his revolutionary spirit is concerned, various of his works demonstrate his skill in creating a revolutionary spirit. Armed with great mind and writing skills, he asserts in his essay “Our America” that whatever the situation is, weapons of mind should never be left behind. He adds that “Barricades of ideas are worth more than the barricades of stones” over the Spanish and European imperialism of the Latin American colonies (324). He urged all the American republics to join hands to defeat the onslaught of imperialism and attackers. However, he also stressed upon the political stability at home removing discrimination of race and color which he sees as great impediments for the people to attain heroic status for their love for freedom. He is of the view that the time for the mobilization is there when there is any attack on the motherland occurs and this is the time that all the others should join hands with everyone else to defeat the attackers. In this connection, he is not only colonialism but also expansionism as he has attacked the Americans fighting abroad and asked them to fight for their country. He is in favor of the power of the natives as he has claimed in the same essay that “Government must originate in the country” (325) by which he means that the natives are capable enough to form their own government and run their own country. His revolutionary spirit is actually the same spirit of romanticism that has traveled from Europe to America and has crept into Latino literature too. It is evident in his other essay “Coney Island” where he again praises America saying “Does this colossal nation contain ferocious and terrible elements?” (130), adding that it lacks nothing but only that it is engulfed in materialism. This also shows his socialist spirit but that is engulfed in his fervor for revolution.

Colonialism and Jose Marti

However, it is quite interesting that he is standing at the verge of modernism where pragmatism rules the roost over the writers as well as thinkers about the future as well as the freedom from colonialism. Colonialism was raging at that time when Marti rose against the Spanish occupation of Cuba due to which he went to America and traveled to New York and other cities. That is why he has given the lesson of pragmatism of modernism to the politicians of Latino American countries and states. Due to the onslaught of colonialism, he knows that the one state or country or race cannot fight the invaders and that for that “Whatever is left of that sleepy hometown in America must awaken” adding that “uncultured masses are lazy and timid in the realm of intelligence” (326) which is a pragmatic approach when analyzing the people who are to govern themselves. At the same time, he has also seen that America, too, is going to involve itself in these things to which he alludes a little and goes to the root cause of progress and justice that he calls as knowledge as he says “Knowing is what counts” but quickly adds “To know one’s country and government it with that knowledge is the only way to free it from tyranny” (327). In his essay “Coney Island” the impacts of this pragmatic approach during the romantic period could be traced at the same time when he praises the verdant beauty of the North American region and also addresses the newspapers and unions. He shows it in another place when he says that “Other peoples—ourselves among them—live in prey to a sublime inner demon that drives us to a relentless pursuit of an ideal of love or glory” (133). This could be said only by a romantic one who is living in the modern age too and knows everything about both of them.

Jose Marti as Poet of Nature

At the same time, Jose Marti is a poet and loves nature which is evident not only in his prose but also in his poems. He even goes on to say in one of his poems “I am an honest man / From where the palm tree grows” (Lines 1-2) where his love for nature is evident. It shows that he loves nature for the sake of nature and knows that love for nature makes a person pure and honest. That is why honesty is parallel to trees. In the same way, it is also clear in his essay “Our America” which starts with a villager who lives close to nature. He, at the same time, holds everything natural as close to the heart of a natural man or man living in the state of nature. In this attempt, he has also used natural metaphorical language to depict different emotional states such as the metaphor of tiger and octopus but his attention is more on the natural man, his rights, and the justice and the impact of this justice on the local people to rise up against oppression. That is why he has advised his readers in his essay “Our American” that they should shun racial discrimination for in the state of nature all men are equal and of the same color. He has stressed upon it for the Americans to rise up against Spanish colonialism as he says “There can be no racial animosity, because there are no races” (329). Although it is also a pragmatic claim that he has made in this essay, for at that time he wants to bring the United States to stop Spain and get his homeland freed, still it shows his love for nature and love for equality.

Conclusion

Briefly stating, it could be said that Jose Marti has been a middle face of Latino literature who was steeped in both the movements; romanticism as well as modernism. He has written not only in the romantic vein but also in modern strain. He has been a revolutionary spirit and political soul. He has dibbed his fingers in everything but has always shown pragmatic tendencies. His essays “Our America” and “Coney Island” have ample evidences which show that as a romantic, he has shown his love for nature, his love for freedom and his love for equality. As a modern, he has shown political acumen to make the people rise up, to join hands with other countries to free his homeland, and to end racial discrimination. It is also that he has written much and has traveled widely, he is considered as one of the most popular Latino writers to have wider impacts on the whole Latino American region. He is considered as the pioneer of revolutionary Latino literature in America.

Works Cited

1. Marti, Jose. Selected Writings. Edited and Translated by Esther Allen. New York: Penguin Books, 2001.
2. ___. “Our America.” From The Norton Anthology of Latino Literature edited by Ilan Stavans. WWNorton, 2016. 628-639.

Relevant Questions about Jose Marti A Pragmatic Romantic Latino Voice

1. How did Jose Marti’s upbringing and early life experiences shape his identity as a pragmatic romantic Latino voice?
2. In what ways did Jose Marti’s writings and activism contribute to the promotion of Latino cultural identity and unity in the late 19th century?
3. Can you explain some of the key themes and ideas in Jose Marti’s work that reflect his status as a pragmatic romantic, and how did these ideas resonate with the Latino community during his time and beyond?

Introduction to Brave Orchid in The Woman Warrior

Although Brave Orchid in The Woman Warrior is the real heroin, it seems written as an autobiography by Maxine Hong Kingston, it starts with the quote of her mother, Brave Orchid advising her, “You must not tell anyone, “my mother said, “what I am about to tell you” (Kingston 1). Then the book ends with a song of a talk story her mother tells her. This clearly shows that the dominating figure of this autobiography is not Maxine Hong Kingston but her mother, who not only learns different skills but also tries to impart the same to her siblings including the eldest Kingston, so that they could survive the alien land. It is true that the cultural shock initially terrifies her, but her resilient nature soon leads her to adapt to the circumstances, as she did back in China when she turned to nursing. She learns laundry and survives tough circumstances in Stockton when the very survival of the family is at stake. Brave Orchid in The Woman Warrior dominates it as a caring mother, a culturally trained person adept in survival, hardworking, and preserver of the traditions but also a brave lady.

Caring Brave Orchid in The Woman Warrior

Orchid Brave Orchid in The Woman Warrior is perhaps aware that her siblings, specifically girls, needs more care. The reason is that back in China, girls were not given any significance that is clear from her very first sentence that her father “had as sister who killed herself” (1) because of the illegitimate child she gave birth to. As Brave Orchid has had to go through trials and tribulations, she knows that her sibling could be very successful in her culture, but not here. Therefore, she tells them different stories including those of the repressive females such as that of her husband’s sister. She takes care of her, so that she could not go away from the family — a nucleus of all family members in the Chinese culture because she is “only fourteen years old” (32) and cannot take care of her properly. She is not only caring towards her own children but also to others. She advises Moon Orchid to find her husband telling her “Make him feel bad about leaving his mother and father” (71). She then takes her to her husband to demand her right that she forgives on his appeal. Telling stories is also a part of this caring nature of her.

Adeptness of Brave Orchid in The Woman Warrior

Brave Orchid is also very adept. When she feels back in China that she cannot succeed in life, she instantly gets admission and become a doctor in order to survive and becomes a very successful person with a slave to whose she treats in a better way. However, when she reaches the United States with her husband, she instantly feels that her former skill is no more useful over there. She becomes a tomato picker, and then then opens a laundry business. She knows that she has to do something to support her husband to earn for her children, as he alone would not be able to do something.  Kingston’s praise for her being a good woman like a scholar is due to this skill. She has to do much hard work in order to settle in Stockton.  It is clear from the work she does for which she is not trained but she knows that if she does not do this, she would suffer a lot with her husband whose income cannot support the family. That is why Brave Orchid in The Woman Warrior dominates the scene.

Traditional Brave Orchid in The Woman Warrior

As far as her being a preserver of the traditions is concerned, it is right that Brave Orchid in The Woman Warrior tells stories to her children, specifically to Kingston who narrates several of them in this book. The stories of her husband’s sister, of her own sister, of different mythical figures such as Fa Mul Lan, and characters demonstrate how she loves her own culture. However, as she feels that they are far away from their land, she can only inculcate these stories into her children by narrating them on a daily basis. She cuts her tongue in childhood so that she could learn the language and be able to speak it fluently. She wants her children to be Chinese where she things time paces more slowly than in the United States as she nostalgically remembers China as she states. ” I would still be young if we lived in China” (92). However, this shows her love forw her motherland. She also talks about the situation back home, the onslaughts of Communists, and the situation of the people. Her concern about her daughter is to preserve her culture. Moreover, Kingston has presented her as a brave woman, who has the courage to shoulder her sister and visits her husband to talk straight to him and look into his face. She even asks Moon Orchid to leave her husband lest he may face trouble on her count. She is very intelligent who takes charge of the whole household and dictates her own commands. She even uses myths for her sister as well, a way that she makes others understand her. She then urges her to “come out of the dawn” (101) and free her husband to whom she refers as an emperor. She has cut a very good figure in terms of setting up her family in California where even the survival of a person was thought a miracle at the time they reached America.

Conclusion

In short, The Warrior Woman does not seem to be about Kingston as it is not her feat to be bred up in the United States and then reap the fruits of her mother’s struggle. Rather it seems Brave Orchid in The Woman Warrior shows it as the story of her mother who gave her whole life in order to produce Maxine Hong Kingston who have paid her rich tributes in this book. Not only she is presented as a brave and intelligent but a fiercely resilient lady who has the skills to survive even in the alien land and above all preserve her traditions and skills.

Works Cited

1. Kingston, Maxine Hong. The Woman Warrior. Vintage International. 2010. Print.

Relevant Questions about Brave Orchid in The Woman Warrior

1. How does Brave Orchid in The Woman Warrior by Maxine Hong Kingston embody or challenge traditional gender roles and cultural expectations for women, both in Chinese and American societies?
2. How does Brave Orchid’s storytelling in The Woman Warrior reflect the interplay between oral tradition and written narrative, and how does it impact her character development and relationships with her daughters?
3. Throughout The Woman Warrior, how do Brave Orchid’s experiences as an immigrant and her encounters with discrimination and prejudice in America shape her identity and influence her interactions with her family, particularly her daughters?

Introduction to The Beast in the Jungle and Waiting for Godot

Human beings are very strange in that either they wait for a messiah, who could remove all of their anxieties, ills and bad luck, or they fear a risky situation that may end their life or cause them irrevocable damage as in The Beast in the Jungle and Waiting for Godot. Whatever the situation of a person maybe, either he is waiting for somebody who would bless him with something he cannot achieve, or there is another body who is fearing some impending doom which could make him prominent among others. Whatever the case may be, it is in human nature to find somebody else to get rewarded or be destroyed. Both, the novella of Henry James, The Best in the Jungle, and the play of Samuel Beckett, Waiting for Godot, deal with the issue of waiting or futile waiting in one or the other way. Although both the writers differ not only in their language but also in philosophy, approach towards life and literature and eras in which they lived. However, the common thing between them is the sense of waiting which they have beautifully depicted in their respective works. Of both works The Beast in the Jungle and Waiting for Godot, The Beast in the Jungle, is about the wait of a supposed beast bringing devastation on Marcher, while Waiting for Godot is a wait for an unknown person who never comes though he is considered a messiah – solution to all the problems of the given characters.

Wait in The Beast in the Jungle and Waiting for Godot

As far as wait in, The Beast in the Jungle, is concerned, this wait is very neatly put into different meanings. John Marcher has assumed that he would be attacked by some beast or that some beast is in waiting to pounce upon him. It is because when both May Bartram and John Marcher meet and get interested in each other, Marcher does not marry her, because he has in mind that he is not sure about his life when it would end with the attack of that beast. Henry James states at a point that “the definite lesson from that was that a man of feeling did not cause himself to be accompanied by a lady on a tiger-hunt” (James 16). It means that he is always waiting for that beast and is creating an impression around him that he is facing some impending attack of the beast. However, what he is not clear is that there is no beast to attack him. It is only his wait, but the major issue of the novella is not just the wait, but the wait of some impending loss or devastation. This shows a difference in the wait in The Beast in the Jungle and Waiting for Godot

Wait in The Beast in the Jungle and Waiting for Godot

This devastation, according to his thinking, is that he is not sure what this beast will do to him. More than often, the idea in his mind is that it is some disaster or some accident of a grand scale that would devastate him. Even the worst about it is that he has made May Bartram to accept his theory and wait like him. Both continue waiting until one day it dawns upon him that this beast is a wait that has devastated his youthful years in the wait, leaving aside little with him to pay tribute to the beauty of May Bartram, who is going to die shortly. This is the spot where he suddenly comes to realize the stupidity of his act, for “Everything fell together, confessed, explained, overwhelmed; leaving him most of all stupefied at the blindness he had cherished” (48). This is where he comes to know the real wait and interprets it in totally different meanings which shows a difference in the waiting of wait in The Beast in the Jungle and Waiting for Godot.

Wait in The Beast in the Jungle and Waiting for Godot

However, this wait with Estragon and Vladimir of Beckett’s Waiting for Godot is entirely different. They are two tramps who are to wait for Godot willy-nilly. They come every night on that platform to wait for Godot. However, he does not come and they leave. Their conversation tells that they are tied to wait for him, and if they do not wait, what might happen. But at the same time they are certain to some extent that if he comes, perhaps their fate will change somehow. It is only a question of whether he comes, but this continues to haunt them throughout their short stay at the platform. Even their own coming and going is not sure. Everything seems to be wrapped in uncertainty in the midst of which they are sure about only one thing that they say in unison, “We are waiting for Godot”, but then they forget the place as Estragon asks despairingly to Vladimir, “You are sure it was here” (Beckett 6). Although Vladimir recalls certain signs and symbols, they do not exactly remember whether the place is the same or not.

In the midst of this certainty, they are almost sure that they are waiting for Godot, and that when Godot will come, they will be saved. Whether they question Pozzo or Boy, their answer is the same as they say, “It’s Godot! At last! Gogo! It’s Godot! We are saved” (97). It is here that they think that if they meet Godot, he will save both of them. At one point, Pozzo also points to this fact when he tells both of them that Godot has your immediate future in his hand, which means that he can save both Gogo and Didi, their pet names for each other. However, it never happens but they keep on waiting for better prospects and better future. This wait is different form James’ wait in, The Beast in the Jungle, in that their wait of John Marcher is not clear. However, in the case of Beckett it is clear in, Waiting for Godot, which is that “in this immense confusion one thing is clear. We are waiting for Godot to come” that means they are still positive about the arrival of Godot and his influence over making their life positive (97).

Conclusion

In short, both the pieces have presented waiting or waiting in a very different manner. In both stories, wait in The Beast in the Jungle and Waiting for GodotThe Beast in the Jungle, present wait or waiting in negative connotations which does not clarify even until the end of the story, this wait or waiting in the play, Waiting for Godot, is equally confusing, but it has some positive connotations. The negative connotations are clear from the sense of the wait. Marcher is always referring to this as some happening, some stroke of fate, some law of the heaven or some accident which would change the very course of his life. His wait is as to waiting for some beast that is ready to pounce upon its victim to finish it. However, wait of Gogo and Didi has some positive connotations. Although it is clear that they are forced to wait for him, they are certain that they are waiting for Godot and that Godot has their immediate future in his hands. Other than this, they are totally confused about everything. One thing is certain that they are going to wait for Godot tomorrow, as they are waiting now. Therefore, waiting in both the pieces is different, but it could be negative or positive, depending on the type of the characters and their expectations regarding this wait.

Works Cited

1. Beckett, Samuel. Waiting for Godot. Samuel-Beckett. Samuel-becket.net. n. d. Web. 07 May 2022.
2. James, Henry. The Beast in the Jungle. Beedbooks Online. n.d. Web. 07 May 2022.

Relevant Questions about Waiting for The Beast in the Jungle and Waiting for Godot

1. How does the theme of waiting in The Beast in the Jungle by Henry James relate to the central character John Marcher’s anticipation of a significant event in his life, and how does it compare to the waiting experienced by Vladimir and Estragon in Waiting for Godot?
2. In Waiting for Godot, Vladimir and Estragon wait for someone who may never arrive. How does this existential waiting differ from the anticipation of a vague future event in The Beast in the Jungle? What existential themes connect the two works?
3. Both works explore the concept of waiting as a central motif. How do the characters in The Beast in the Jungle and Waiting for Godot cope with the uncertainty and meaninglessness associated with their waiting, and what does this reveal about the human condition in each work?

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• Lulu Lamartine: Indianness in Love Medicine
• Brave Orchid in The Woman Warrior
• Jose Marti: A Pragmatic Romantic Latino Voice
• Infanta in Le Cid: Character Analysis

Introduction to Homecoming in The Odyssey

According to the conventions of ancient Greek myths, a legendary hero’s journey to his homeland, a la theme of homecoming in The Odyssey, after undergoing a series of adventures was replete with innumerable challenges and tribulations. Nostos, a Greek equivalent of homecoming is a significant term in this regard and aptly portrays the return journey undertaken by Odysseus in The Odyssey. It needs to be highlighted that what makes Odysseus’s journey different from the traditional homecoming journey is his longing for his loved his wife and son and thus his yearning for the land of his ancestors. The acute sense of displacement and alienation experienced by Odysseus while traveling amidst foreign lands generates a fierce in him to embark on a homeward journey. This journeying toward his native land contributes to Odysseus’s growth since it enables him to experience the physical repercussions of traveling while simultaneously undergoing an inward quest.

Voyage in Homecoming in The Odyssey

Odysseus’s voyage to his homeland lands or his homecoming in The Odyssey comes across an island occupied by the nymph Calypso. He becomes entrapped in this island since Calypso imprisons him. Her primary reason for imprisoning Odysseus is her self-professed love towards him, which compels her to tempt Odysseus by promising him an immortal existence. To ensure that Odysseus is unable to escape, Calypso keeps him entrapped at Ogygia. Once imprisoned, Odysseus becomes aware of the difficulties that will beset him before he can ultimately reunite with his beloved wife, Penelope at Ithaca and his son Telemachus. The fact that both Zeus and Ino, the queen of Thebes, ordain and sanction his journey does not minimize the trials encountered by Odyssey; his homeward quest remains equally challenging. Zeus’s unflinching support to Odysseus’s homeward journey becomes evident when he contrives a scheme in Book-V to force Calypso to let him go home as “She keeps him there / by force, and he’s unable to sail off / and get back to his native land” (Book-V lines16-19).

As asserted earlier, when Calypso tempts him with the notion of attaining immortality, Odysseus resists this temptation by stating;

My quiet Penélopê—how well I know—

would seem a shade before your majesty,

death and old age being unknown to you,

while she must die. Yet, it is true, each day

I long for home, long for the sight of home. (Book-V lines 225-229)

Hero and Homecoming in The Odyssey

However, as time progresses this resistance of Odysseus is somewhat overshadowed by his desire to attain immortality and hence, he keeps wavering between his longing for his wife and homeland and his desire to remain in Ogygia. It seemes there are more obstructions in homecoming in The Odyssey. As rightly said in Book-I, this conflict was often times experienced by a man “while he alone still hungered / for home and wife.” (Book-I 19-20). It is noteworthy that during moments of painful nostalgic recollections, Odysseus becomes engulfed by memories of his wife and his native land. Eventually, Calypso decides to set him free and assists him in building a raft- one that would enable Odysseus to leave Calypso’s island. During his sea voyage, the sea god Poseidon erects several barriers for Odysseus thereby making his sea journey excruciatingly difficult. However, once Poseidon orders the storm to cease, Odysseus is able to safely reach the island inhabited by Phaeacians- Scheria.

Seduction and Homecoming in The Odyssey

On the Phaeacians’ island, Odysseus is awakened by the princess Nausicaa during his homecoming in The Odyssey. She then introduces this legendary warrior to her father- Alcinous- and Arete- his wife. Both of them welcome the much exhausted stranger. On realizing Odysseus’s strong resolve to return to his homeland and reunite with his family, the king consults his advisors and issues orders that Odysseus be given a safe passage home. Referring to Odysseus, the king remarks, “Now he appeals to me for conveyance home” (Book-VIII 32). Odysseus’s unwavering desire to return home is evident from the fact that he halfheartedly participates in the competitions. During the competition, his mind keeps reverting to memories of his wife and in a state of intense longing he states “I sit here at your field meet, yes; but only / as one who begs your king to send him home” (Book-VIII 163-164).

After leaving the island inhabited by Polyphemus, Odysseus is confronted by the goddess of magic- Circe, another milestone in homecoming in The Odyssey. On her insistence, Odysseus goes to the dark hitherto unexplored territory- the underworld. In the underworld, he comes across his dead mother, meets his dead comrades and Tiresias. Even the pleas made by these individuals cannot prevent Odysseus from retracting his adamant decision of pursuing a homeward journey. Furthermore, the enticing luxuries and other innumerable temptations also fail to thwart Odysseus’s desire of going home.

Conclusion

Odysseus then recounts the final episode of his voyage- his encountering of the Sirens and his confrontation with the sea monster- Charybdis. Eventually, his homecoming in The Odyssey reaches its completion when he safely reaches his destination via a Phaeacians’ ship. Throughout his brief and prolonged stays at various places, Nostos remains his primary aim. All forms of dangers, tribulations and distractions pale in comparison to his objective of returning to the land of his ancestors- a land rife with memories of his loved ones.

Works Cited

Homer. Odyssey. n.d. Robert Fitzgerald. 04 March 2022. <cwx.prenhall.com/bookbind/…/https://www.amazon.com/Odyssey-Homer-Robert-S-J-Fitzgerald/dp/009951168105_273-611_Homer%202_Aesop.pdf‎>.

Relevant Questions about Homecoming in The Odyssey

1. How does the theme of homecoming in “The Odyssey” manifest in Odysseus’ challenging journey back to Ithaca and his eventual homecoming?
2. In what ways does Penelope’s steadfast belief in Odysseus and her dedication to their marriage influence the theme of homecoming in “The Odyssey”?
3. How does the concept of homecoming symbolize not only Odysseus’ physical return but also his personal growth, transformation, and the reestablishment of order in Ithaca in “The Odyssey”?

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Introduction to Hedonism

Hedonism, a philosophical concept about good life, seems attractive despite objections and Mill’s intellectual defense of it. In fact, true to its literal meanings, hedonism is generally taken as a life of pleasure and happiness, and more of carnal pleasures than of any other type of pleasure (Shafer-Landau 24). However, pleasures does not mean only one sort of pleasures such as some enjoy sensual life, and consider fulfillment of carnal desires, or desires of their bodies as the only source of happiness. In the same way, some people like to enjoy games or playing, or hunting, or any such enjoyments. Hedonism actually means to have a good life that “is full of sustained enjoyment, containing only minimal sadness and misery” (Shafer-Landau 25).

Derivation of Hedonism

Hedonism is a Greek word derived from hedone that means “pleasure” as Russ Shafer-Landau has defined it, saying that hedonists think that life is “good to the extent that it is filled with pleasure and is free of pain” (24). This first principal seems to be same that he has defined earlier. He means that there is a pleasure in life that can be derived from two things.  The first are things which are instrumental goods that can bring good things to body of the person. Thus, these things or objects have a value, or they are valuable in this way. The others are intrinsically valuable that have “goodness self-contained” and are worth pursuing. Giving examples, he says that chocolate is an instrumental good and book reading act or book in itself is intrinsically valuable (23).  Arguing his case further, he refers to Epicurus to define it distinctly as a philosophical concept, saying although for him pleasure was the only thing to be pursued, Epicurus means to find “inner peace” and not pleasure of physical desires (25). He says that Epicurus has given two sources to achieve this inner peace that are “moderation” in physical desires and “intellectual clarity” about important things which have intrinsic value (25). However, there are many interesting points of objection raised by the critics.

Objections Against Hedonism

There are three major objections against hedonism. Shafer-Landau has given full details of all three major arguments to state that hedonism, indeed, has some faults and weaker grounds. The very first argument is “the paradox of hedonism” that he says is in that a person tries hard to get something but then such persons who try hard to find happiness always fail (32). For example, he logically says that if happiness is the only thing to be single-mindedly pursued, it is not rational, as happiness cannot directly make our life better than before. In other words, even if happiness is supposed to make life good, it is irrational (33). The second objection is of evil pleasure that is the argument of evil pleasures. Shafer-Landau has clarified that some people enjoy doing evil deeds and become happy but this is not happiness that makes life good or better than before. It is false hedonism (34). He means that only that act can make life happy that is also morally equivalent. It means to be equally beneficial for all others (34). The third argument is of “The Two Words” that he has attributed to W. D. Ross. He clarifies this saying there could be two worlds; one all virtuous and other all bad, and both are equally good for the respective people which does not mean that they are good for their lives. He states that Ross’s objection is good, as it points out that hedonism is false when it says that “any two situations containing identical amounts of happiness and unhappiness are equally good” (35). This is quite false hedonism, and not hedonism at all, as defined by Epicurus and others. Despite having Bentham given a good philosophy of utilitarianism to defend that the happiness of a greater number of people is the ultimate aim, Mill has done a good job of defending hedonism.

Mill on Hedonism

Mill’s point about hedonism is highly interesting and balanced. Following Epicurus, Mills is perhaps the only philosopher who has defended hedonism despite claims of the critics of J. S. Mill that it is a “doctrine of swine” (26). It means that only swine feel carnal pleasure and hence all human beings seek carnal pleasure. However, Mill has argued that pleasure has a different quality for each person. However, the best pleasures are those which take a lot of hard work. He calls it the hard work of mind or “intellectual” work that gives real pleasure. However, he has given types that mean the “intellectual and artistic pleasures” are at the top of his list of different types of pleasures, and “physical pleasures” or carnal pleasures are at the bottom (26). All other pleasures are in-between these two. Shafer-Landau has given a good point about Mill that he has thought that people enjoying both types of works always “prefer the intellectual pleasures” (26). However, it could be otherwise, as some people do not always like to find or pursue intellectual pursuits. Despite this, Mill’s defense of hedonism is highly solid.

Impact of Hedonism

Despite having some very serious objections and very good defense given in detail by J. S. Mill, hedonism philosophical ideas have very positive impacts on people. In fact, it is the good life and pursuit of a good life for pleasure that gives it an edge over other such ideas explained earlier or later. Although serious argumentative objections such as of paradox, evils, and of “Two Worlds” were raised during this time, Mill has intellectually defended it after Epicurus. Hedonism is still a very attractive idea due to its having various models of happiness and good life, pursuit of the well-being of an individual, the nature of misery as an obstacle to happiness, and limitations on a happy life (26-27). Therefore, hedonism seems to have achieved a good defender in the shape of Mill who has given a new direction to this philosophical idea by listing types of different pleasures, taking the intellectual one at the top and the physical one at the bottom.

Works Cited

1. Shafer-Landau, Russ. The Fundamentals of Ethics. 3ed. New York: Oxford University Press. 2015.

Relevant Questions about Hedonism: Basic Tenants, Criticism, and Mill’s Defense

1. What are the basic tenets of hedonism, and how does it define the pursuit of pleasure as the ultimate goal in life?
2. What are some common criticisms of hedonism, particularly regarding its oversimplification of human well-being and its potential for leading to harmful behaviors?
3. How does John Stuart Mill defend a version of hedonism in his utilitarian philosophy, emphasizing the distinction between higher and lower pleasures? How does this attempt to address some of the criticisms leveled against traditional hedonism?

Introduction to Hamlet’s Misogyny

Hamlet’s misogyny shows Shakespeare of using characters having multifaceted personas and still becoming darling of the audience. If at one time, he seems a philosopher pondering over fate and luck, at another time, he is engaged in resolving metaphysical dilemmas of life and death. If at one time, he seems a politician, at other times he is a young commander, then a son, and then a royal member. In short, he has as many facets as many situations in which he is placed. Sometimes, it seems that he is merely a pondering philosopher, who cannot do any action until it is too late, but then there are clear hints within the play that he is rather delaying the action in order to show to the public that his acts are justified within the ambit of law. With it, it also is clear that at several times some of his acts do not conform to the topical social norms. In the midst of this, the debate about Hamlet’s misogyny is also prominent at some places. Hamlet seems to be misogynistic and becomes disenchanted about women because of the hasty marriage of his mother, Gertrude, with King Claudius. Also, his bitter conversation with his mother, his treatment of Ophelia, and his inclusion of the story of Gonzaga in the play show ample evidence of this.

Gertrude and Hamlet’s Misogyny

The play opens with the replacement of guards, but when Hamlet comes on the scene, he is engaged in conversation about the arrival of the ghost of his father which does not show Hamlet’s misogyny. Although the ghost guides him on what to do regarding his revenge and the role of his mother as it says in Act-I, Scene 5, “So to seduce!–won to his shameful lust / The will of my most seeming-virtuous queen” (26-27) where it is clear that Gertrude is a virtuous lady, but she has been seduced by the satanic King Claudius. However, it does not ask him to chide or rebuke the queen, as it states clearly” leave her to heaven / And to those thorns that in her bosom lodge” (42-43). That is the very reason that when he comes face to face with his mother, he plays upon words saying, “seems, madam! nay it is; I know not ‘seems.'” (Act-I, Scene-ii 12). That is the place where he speaks his first famous soliloquy in which he deduces that “Frailty thy name is a woman” (29). Here his language has become strong, as he clearly sees Gertrude marrying his uncle with such a speed that it has surprised the people as well. However, it could be interpreted in a different way as Earnest Jones has defined it in his paper where he thinks that he loves his mother too much and that he is suffering from Oedipus Complex. This mental state reflects his repression of desires that he is giving vent to in the shape of speaking against and rebuking Gertrude wherever he meets her (Jones 99). Steven Mullaney states that this “transgression is not merely against her first husband… What distracts Hamlet from his almost blunted purpose is Gertrude’s aging sexuality, conceived at times as a contradiction in terms, and at times as a violation of her own body (137). This has produced in him strong feelings against women that led to his being a disenchanted person who rebukes whoever comes his way, but surely not make him a misogynist.

Ophelia and Hamlet’s Misogyny

The other proof of Hamlet’s misogyny comes to the fore when he chides Ophelia, his beloved strongly in the Nunnery scene. Hamlet thinks that Ophelia is also a party with her father Polonius. He is of the view in his heart that Ophelia should have supported him but her complicity with the crime makes him more disenchanted with her and generally with all women. He asks her whereabouts of her father and she states he is at home but actually, he is not at home but listening to their conversation. Therefore, he lashes out at her saying, “Get thee to a nunnery, go. Farewell. Or, if thou wilt needs marry, marry a fool, for wise men know well enough what monsters you make of them” (Act-III, Scene-i 123-127). Here Earnest Jones quotes Goethe that Hamlet sees “see in Ophelia many traits of resemblance to the Queen …Ophelia as a sensual wanton (Jones 72). His disenchantment with his mother coupled with that of Ophelia’s disloyalty, makes Hamlet so bitter toward her that even she loses her state of mind. However, he, in the end, expresses his love for her more than her own brother.

Play Within Play and Hamlet’s Misogyny

The third evidence is his treatment of Ophelia during the play is staged within the play in Act-III where he speaks to Ophelia. Ophelia tells Hamlet that the play, “Moustrap” is brief but he bitterly replies that that is as brief as the love of a woman showing Hamlet’s misogyny. In fact, at this stage, he is comparing her to Baptista, the wife of Gonazao who betrays her and marries her assassin. His comments on Ophelia and his own mother Gertrude are generally targeting the whole women per se. It is because he loves both of them very much and instead of partying with him, both of them play their roles against Hamlet. However, it could be stated that in fact, he wants to awaken the conscience of both of them by speaking harshly to both of them. This comes at the end of the play at the grave of Ophelia when he becomes furious with the intervention of Laertes and says, “I lov’d Ophelia. / Forty thousand brothers / Could not with all their quantity of love / Make up my sum” (Act-V, Scene-I 264-265) which shows that it is actually his love, but he has become disenchanted. However, he still thinks that his mother is in complicity with the king that she should seek forgiveness from heaven in Act-III. Again this evidence becomes weak as he does not act against the queen but asks her to seek forgiveness for her acts, though the ghost intervenes to suggest him to do this. This may exonerate of Hamlet’s misogyny, yet, it is a strong evidence.

Conclusion

Therefore, it could be concluded that his treatment is based on the current situation and the role of both of these women against her that it seems Hamlet’s misogyny. Had this situation not arisen in the kingdom, and he was not set to “set it right”, Hamlet would not have been termed a misogynistic. He is actually giving vent to his frustration over love they used to shower, but they have now become a party against him. Gertrude is with the king while his own Ophelia is in complicity with her father in exposing her. His love becomes clear for both at the end of the play when he declares that he loves Ophelia and advises his mother that she should seek forgiveness from heaven.

Works Cited

1. Mullaney, Steven. “Mourning and Misogyny:  Hamlet, The Revenger’s Tragedy, and the Final Progress of Elizabeth I,1600-1607,” in Shakespeare Quarterly, Vol. 45, No. 2, Summer, 1994, pp. 139-62.
2. Jones, Ernest. “The Oedipus-Complex as An Explanation of Hamlet’s Mystery: A Study in Motive.” The American Journal of Psychology 21.1 (January, 1910): 72-113.
3. Shakespeare, William. Hamlet. Moby Lexical Tools. Moby Lexical Tools. N. d. web. 06 Aug. 2020.

Relevant Questions about Hamlet’s Misogyny

1. How does Hamlet’s misogyny manifest in his treatment of Ophelia?
2. In what ways does Gertrude’s character contribute to or challenge the theme of Hamlet’s misogyny?
3. How do other male characters in Hamlet exhibit Hamlet’s misogyny in their attitudes and actions?

Introduction to Themes in “Fences”

The most controversial themes in “Fences” shows the reason that it has raised a brouhaha in literary circles about critiquing it. It has a host of themes interwoven so beautifully in it that every sort of audiences see their own representation in it. Not only has he presented a stark reality of the situation in which the b**cks used to live, but also presented the worst sort of treatment they used to face from the elite circles, the whites. Much of the conflict in the play takes place between characters of the same family, which does not complete and stays “half” as “Everybody got different fathers and mothers” (Fences 2030), Rose says that she is baffled and “Can’t hardly tell who’s who” (2030) at home. Similarly, Troy seems to say that he should be treated as a “boss” (2021) to Cory, his son, who does not give due regard to his advice regarding his career. This conflict between father and son, then between father and mother, and then at the end between mother and son creates several fences within the play. Some themes in “Fences” comprise his African-American experience or racial discrimination, strained relations between the father and the son, and metaphorical interpretations of fences as boundaries to keep a firm hold on families.

Political Themes in Fences”

During his interview, Wilson stated, “all art is political. It serves a purpose” (Sarvron 1988) by which he means that politics and political issues are always a theme in plays and literary pieces. It means there are various themes in “Fences”. For example, his idea was that Africans living in America should give due regard to the fact that “we must know our past” (Wilson qtd. Sarvron 289) which he demonstrates through is the character of Troy when he relates the whole history of his father, how he was kicked and whipped, and did whipping to his own father in return and left home at only 14. The African American culture of that time when “Fences” was written has been amply displayed not only through the representation of the garbagemen but also through their living and their household conditions. It was the racial discrimination that they met everywhere in every field of life – be it career or games. Had Troy been white, he would have made a name in baseball. He did not see any point in Rose’s logic “Times have changed from when you was young” (Fences 2017) because he know what still Cory, as a n**ger, would have to do double effort as compared to the his white colleagues. He knows that “The white man ain’t gonna let you get nowhere with that football noway” (2015) because it was based on truth as an African American negro. He even lashed at the entities controlled by all whites such as games, garbage management, urban areas, creditors and mortgage executives, and even law. It is because it does not go out of his memory how hard struggle he waged against this system to stay at a place but that too at the price of half blown head of his brother, Gabriel. It was sheer his perseverance and sincere responsibility that he was teaching his son to get out of this past to succeed in the world (Shannon).

Themes in “Fences” about Strained Relations

However, in this background, the strained relations between father and son, Troy and Cory, are other themes in “Fences” that make it interesting in that the father, a giant man, is trying to force down his ideas into the throat of his son, Cory, who is now studying at different times. He has been offered a place in the school team, but his father knows that as a b**ck, he would not succeed. He should rather learn some skills and do something valuable that he should not be a garbage collector in his life. When Cory tries to argue with him, he is silenced with “You are a bigger fool than I thought” (Fences 2015), advising him to “You go on and learn how to put your hands to nobody take away from you” (2018), by which means him to learn some skill to become valuable, which he cannot clearly make his young son understand. Troy knows that “The colored guy got to be twice as good as he get on team” (2014) but Cory has a different idea. A fight and conflict ensued between them when Troy returned the offer of football, while Cory refused to join A&P. Both had a brawl and ultimately Cory had to leave. In fact, by protecting his son’s future, Troy ruined his whole career (Arnold). It shows how themes in “Fences” about strained relations dominate the play.

Themes in “Fences” about Discrimination

In the background of this discrimination and strained relations, Rose, unconsciously, tries to hold the family together by building a fence in front of her house. This could be a metaphorical device used by Wilson deliberately to let the audience know that it is the women who try to keep the household together. Though the strong man has left the world for good, she still keeps her calm as she has a house now. For her, the fence is the thing that has held it together. Though the strong-headed Troy could not understand the logic behind this action of hers, the family man Bono knows that “Some people build fences to keep people [like Alberta] out ….and other people build fences to keep people [like Troy] in” (Fences 2027). However, Troy could not understand till the end. As she has got built that fence, at the end she knows that it is now her house, and she advises her son to attend his father’s funeral. Even Troy at one point knows the importance of this and says during his monologue “I am gonna build me a fence around what belongs to me” (2035) but it is too late now as Rose has asked him to go “womanless” (2036).

Conclusion about Themes in “Fences”

Concluding the discussion about themes in “Fences”, it could be said that the play is not only a representation of the racial discrimination of African Americans, but also a representation of their domestic life. It shows that they and their sons had virtually no or very less opportunities at that time. Even garbage collectors have tensions, conflicts, and ups and downs in life – a situation in which they are much alike the whites, where sons and fathers experience the same strained relations as happens in “The Death of Salesman” by Miller. It also is that the play metaphorically highlights the importance of fences as representing limits and boundaries, which keep the people and families stuck to each other in a household. The points Wilson has highlighted have universal appeals – the reason that “Fences” won such high accolades in the world of theaters. Despite this, it has a host of other themes too.

Works Cited

1. Wilson, August. “Fences.” An Introduction to Fiction, Poetry, Drama and Writing. Ed. Kennedy X. J. & Dana Gioia. 3rd ed. Vol. 10. New York: Pearson Longman, 2007. 1966-2035. Print.

Relevant Questions about Themes in “Fences”

1. How do the themes in “Fences” illuminate the characters’ experiences and relationships, particularly regarding the theme of race and racism, and what insights does the play provide into the African American struggle for equality during the 1950s?
2. What is the significance of the themes in “Fences,” especially the theme of family, in shaping the character of Troy Maxson and his choices, and how does it reflect the complex balance between personal aspirations and familial responsibilities within the African American community?
3. How do the themes in “Fences,” including dreams and aspirations as well as limitations and barriers, intersect to portray the challenges faced by African Americans in pursuing their dreams within a racially segregated society, and what commentary does the play offer on these themes?

Introduction to Aphorisms in Francis Bacon

The use of aphorisms in Francis Bacon makes his writing pithy and pragmatic, laving lasting impression of his writing in the literary realm.. Almost all of his essays included in the textbook are related to worldly wisdom be it truth that makes a person regarded highly for marriage that makes a person coward and lazy or superstitions that clearly state his own opinion of having no “opinion of God at all than” having a bad opinion such as superstitious (1668). Even more than these little quotes of worldly wisdom, he has cited the world’s greatest philosophers, thinkers, and saints to bring home his audience about his sagacity and pragmatic approach to worldly issues. In the same essay, he has cited Plutarch as his opinion about God and atheism. In the same way, in another essay “From the Advancement of Learning,” he has referred to several past personalities such as Erasmus. These are not just a few examples, he has referred to Greeks and other philosophers of his time too. Aphorisms in Francis Bacon in these essays not only comprise worldly wisdom, but also they are interpretations of human nature and elucidation of existing morality.

Worldly Wisdom in the Aphorisms in Francis Bacon

As far as the question of worldly wisdom is concerned, almost all the topics of the essays are clearly about the worldly wisdom that the readers would benefit from and lead a good life by using these practical points. It is because Ankit Tyagi says, he is a “citizen of the world,” the result is that he would be teaching the worldly wisdom that if a thing is worth seeing, it must be seen until it gives benefit to the seer (525). What he means is that if an object has no utility for a person in this world, it means, it must be shunned as Tyagi has further stated that “Bacon Judges everything from the utilitarian point of view.” (525). Even several of Bacon’s own words testify to his worldly wisdom that makes a person successful in this world and helps him build a career. For example, he considers wives and children as “impediments to great enterprises” (1664). If seen from the pragmatic purpose, it shows that the great people have always no children or only one or two children which show the wisdom of Bacon is a right. Walter R. Davis has also supported this view saying that his ideas for examinations as they are “provisional” or what is said to be used in the existing circumstances (Davis). It means that they are in accordance with the human nature.

Human Nature in Aphorisms in Francis Bacon

Bacon has a deep understanding of human nature which he interprets to tell aphorisms that have long-lasting importance. John Miller in his essay, “Pruning by Study: Self Cultivation in Bacon’s Essay” says that his essays are products of common “anxieties, concerns or socio-economic conditions” of his own time, the reason that they seem as interpretations of human nature (339). As a human being has a private as well as a public life that gives meaning to his life, Bacon, Miller says has divided life in these two parts and has  highlighted the second one that belongs to the public in which the relationship is “necessarily competitive” (342). Moreover, it is but natural for a man to go smoothly through this transition of private and public life which Bacon has amply highlighted in his writings. Bacon says in his essay “Of Great Place” that “Even reproofs from authority need to be grave” (1667). This clearly shows Miller’s point that it is an interpretation of human nature, for if it is not grave, the subordinates will either go unruly or become revengeful. That is why it seems an elucidation of temporal morality.

Aphorisms in Francis Bacon about Temporal Morality

Temporal morality here means the morality that exists at the time that is provisional and ends when the person wins success or the time passes. Lytton Strachey, a renowned British critic has commented on the essays of Bacon regarding his worldly wisdom and temporal morality. He says that he was religious as well as practical but his “philosophy was utilitarian and his deepest interests were fixed upon workings and the welfare of human society” (03). This clearly means that Strachey thinks him showing the “spirit of the age” which is the same as temporal morality which means confirming the morality prevailing at that time and not of the universal one (03). That is why William Sessions has called his essays as “Dispersed Meditations” or visible signs of good knowledge that work at the time when it is needed the most (22) due to aphorisms in Francis Bacon.

Conclusion

In short, Bacon’s essays serve the purpose of showing a true and practical path to the reader that wins only success and nothing else. It is because these short and pithy sentences are fullyof worldly wisdom, teaching the readers of “Preserve the right of thy place” (1667). It is because these short worldly pearls of wisdom are close to human nature. Bacon understands human nature and interprets it according to the spirit of the time. That is why he is considered as elucidating the spirit of that morality of that time. Hence, to say that Bacon reflects the pragmatism of that time is not wrong.

Works Cited

1. Bacon, Francis Sir. “From Essays.” From The Norton Anthology of English Literature. Gen. ed. Stephen Greenblatt. 9th ed. Vol. F. New York: Norton, 2012. 1662-1689. Print.
2. Davis, Walter R. “Francis Bacon: Overview.” Reference Guide to English Literature, edited by D. L. Kirkpatrick, 2nd ed., St. James Press, 1991. Literature Resource Center, go.galegroup.com/ps/i.do?p=GLS&sw=w&u=txshracd2512&v=2.1&id=GALE%7CH1420009027&it=r&asid=8996bf137d4b34c95c57772e2e7b6987. Accessed 28 Oct. 2022.
3. Miller, John J. “`Pruning by Study’: Self-Cultivation in Bacon’s Essays.” Papers on Language & Literature, vol. 31, no. 4, Fall95, p. 339. EBSCOhost, libaccess.hccs.edu:443/login?url=http://search.ebscohost.com/login.aspx?direct=true&db=a9h&AN=9512121382&site=ehost-live&scope=site.
4. Strachey, Lytton. “Bacon as a Man of Letters.” Literature Criticism from 1400 to 1800, edited by James E. Person, Jr., vol. 18, Gale, 1992. Literature Resource Center, go.galegroup.com/ps/i.do?p=GLS&sw=w&u=txshracd2512&v=2.1&id=GALE%7CH1420009031&it=r&asid=e1b32ec0c485c59cca9c99a1516e4cb7. Accessed 28 Oct. 2017. Originally published in Spectatorial Essays, by Lytton Strachey, Harcourt, Brace Jovanovich, 1965, pp. 82-87.
5. Sessions, William A. “The Essays: Reading Them as “Dispersed Meditacions”.” Francis Bacon Revisited, Twayne Publishers, 1996, pp. 21-56. Twayne’s English Authors Series 523. Twayne’s Authors Series, go.galegroup.com/ps/i.do?p=GLS&sw=w&u=txshracd2512&v=2.1&id=GALE%7CCX1590800014&it=r&asid=254d4ab4af5b3a84bcd8e218b160934f. Accessed 28 Oct. 2022.
6. Tyagi, Ankit. “Francis Bacon’s Philosophy of Life and Morality.” International Journal of English Language, Literature and Translation Studies, vol. 2. no. 3 (2015): 524-527.

Relevant Questions about Aphorisms in Francis Bacon

1. How do Francis Bacon’s aphorisms in his works, such as “Essays,” serve as a means to distill complex philosophical ideas into concise, memorable statements, and what impact do they have on the reader’s understanding of his philosophy?
2. Can you provide examples of specific aphorisms in Francis Bacon’s writings that offer insights into his views on knowledge, science, and human nature, and how do these aphorisms contribute to our appreciation of his contributions to these fields?
3. In what ways do Francis Bacon’s aphorisms exemplify his approach to empiricism and the scientific method, and how do they function as tools for critical thinking and the advancement of human knowledge in the early modern period?

Introduction to the Preface of The Crown of the Wild Olive

In the Preface to his famous book, The Crown of the Wild Olive, John Ruskin has taken to task the British statistical economists of that time to argue his case that showing “ciphers” is not an economy and prosperity, rather it “consists of substance” which he calls of having “the final worth” for the human being to benefit from (09). Ruskin starts his argument by describing the devastation of natural water springs and scenery in South England, adding that water wells in the backyards of houses are due to the neglect of labor used somewhere else for profitable purposes. He laments mining saying that it is meant for the “joy and health” (05), but the wreckage of clothes, metal, dust, and slime are left in the open which is injurious to the health of the public (05). He builds his argument that the political economy means profit at the expense of health hazards and destruction of natural scenery which is against the teachings of the Bible as well as ethics of the heathens.

Description of Destruction in The Preface of The Crown of the Wild Olive

Giving horrible destruction of the water sources and nature in the Southern England, Ruskin, in the preface of The Crown of the Wild Olive, says that it is very easy to dispose the remains of the mining by just “Half-a-dozen men, with one day’s work” (5) but the problem is that this labor is capital driven that is done only for installing railing outside of the houses of the rich and then re-railing through iron bars which rust with the passage of time and has no final value. However, the problem with the factory owners and capitalists is that they want profit by producing needs and then products in a way that the life of laborers is spent in producing a “valueless piece of iron” instead of “medicinal fresh air, and pure war” (06) which would prove healthful for the general public. However, the problem is that there is no profit or money involved, the reason that the refuse and remains of mining of iron are left as they are.

Belief System in the Preface of The Crown of the Wild Olive

Presenting his argument by comparing this work of wiping out refuse with that of a religious person, Rusk argues that exactly like the belief system, corporations and factories work on practical basis and not on the basis of “this assumed belief” of making the world beautiful though the profit makers accept this argument that this is a religious beliefs are correct and do not deny them (10). However, if all the Christians believe in the teachings of the Bible and adhere to it teachings, they may resort to making the world a place worth living instead of reaching out to needless products or selling such useless products. However, the argument arises that life is too short and that it must be used practically. Then, he says, the question looms large that it does not mean “wasting the space” (12). What he means is that the Biblical teachings of “what a man soweth that shall he also reap” (13) could make them to see their follies of this great avarice of money making at whose alter they are destroying the environment.

Symbol of Olive in The Crown of the Wild Olive

He even links it to the Grecian heathens who used to award an olive branch to the winners of the Olympics and that they did not want money which he ironically attributes to their gods that they did not have gold or any other precious metal to offer to the winners. That is why it is in the title of th book, The Crown of the Wild Olive.  In other words, his argument is that that olive branch means the preservation of nature on which the whole of humanity lives and enjoys. If that is done, it means there is “free heartedness, and graciousness, and undisturbed peace” (15), which he states is not possible in the current state of economic thoughts of earning profit only. He declares by the end that these “may be riches; untormenting and divine” (15) which would serve others in life on this earth. This also serves in the context of work, which should be done for the welfare of the people, traffic that should not be used to collect money and the weapons that should not serve to destroy the earth.

Conclusion

Concluding the argument of the preface of The Crown of the Wild Olive, it could be said that Ruskin has tried to awaken the religions conscience of the readers by stating that political economy is too much dependent on things that have no final value, and are only produced to create needs and then produced to meet those artificially created needs. If this production of objects and commodities continue, it means the destruction of the natural resources and also the use of laborers at the behest of the few profit-making factory and mining owners. However, this would have little value for the common public. Contrary to the religion beliefs, this does not fit into the Biblical teachings though life is to face death, but it does not mean that one should just fulfill his desires of making money at the expense of natural destruction and pure sources of health. his three lectures too argue the same principle of peace, love and service to the public. His argument of the Grecian olive branch too hold weight in that it was a symbol of the preservation of nature to satisfy one’s pride and not greed and that is also the major point of his argument for work, traffic and war weapons.

Works Cited

1. Ruskin, John. The Crown of the Wild Olive; Three Lectures on Work, Traffic and War. The University of Adelaide Library, South Australia, 2014.

Relevant Questions About The Crown of The Wild Olive: Ruskin’s Criticism of Political Economy

1. In the Preface to The Crown of The Wild Olive: Ruskin’s Criticism of Political Economy, what key insights does Ruskin provide regarding the shortcomings of political economy as a discipline?
2. How does the Preface in The Crown of The Wild Olive: Ruskin’s Criticism of Political Economy set the tone for John Ruskin’s critique of political economy, and what are the main ideas or arguments he foreshadows in this introductory text?
3. What historical and intellectual context is essential to understanding the significance of the Preface in The Crown of The Wild Olive: Ruskin’s Criticism of Political Economy in relation to John Ruskin’s broader criticism of political economy in the 19th century?

Introduction to Comparison of Heart of Darkness and The Metamorphosis

Every literary piece has a multiplicity of meanings, a quality that makes it popular and deeper such as the case of Heart of Darkness and The Metamorphosis. The readers and the audiences extract their own meanings, each one thinking he is right. Joseph Conrad and Franz Kafka both have lived apart. There is nothing common between them. Even their works do not have any common theme. However, what they have highlighted in their respective novellas is that there are always deeper meanings behind the surface, which are not only different but also sometimes highly contradictory. These are hidden behind literary devices such as metaphors, symbols, allegories, and even the characters themselves. Both the stories, Heart of Darkness and The Metamorphosis show the deeper and seamy side of everyday life, and actions and intentions wrapped up in different motives. Although there are thousands of perceptions and theories written to explain the ideas lying in both novellas, the major themes deal with the modern issues of imperialism and the nothingness or absurdity of life. Whereas Heart of Darkness highlights how human beings hide their real motives behind their carnal desires and vices, The Metamorphosis shows how human beings adjust or not adjust to the circumstances without going deeper to find out the real reasons to address the issue.

Desire in Heart of Darkness

As far as the question of real motives hidden behind carnal desires and other moral vices in Heart of Darkness is concerned, Marlow gives hints to these desires and vices through his description using different specific words such as savages, savagery, darkness, and mystery. At one place, Marlow, the mouthpiece of Conrad says, “Land in a swamp, march through the woods, and some inland post feel the savagery…all that mysterious life of wilderness” (Conrad 7). The important point here is that Conrad is presenting a simple journey of Marlow to Congo, exposing the real and destructive motives of the white man though the surface motive is that the entire Europe has gone there to teach civilization to those savage Congolese natives. This is the imperialism hidden under the garb of spreading the blessings of civilization. It is the extraction of minerals and other resources which in the case of Heart of Darkness is ivory. Several trade companies are involved in this racket. They are committed atrocities against the locals, showing in Europe how they were doing a noble deed of teaching the basics of civilized ways to the local brutes and savages. In this connection the exploitation is running rampant in Congo which is not the same in both, Heart of Darkness and The Metamorphosis.

Personal Experience in Heart of Darkness

Conrad has beautifully presented the personal experience of Marlow, his fascination of Kurtz, the role of Kurtz in the company’s profit, and Kurtz’s excellent exploitation of the natives for his greed. Marlow’s statement, “The conquest of the earth, which mostly means taking it away from those who have a different complexion or slightly flatter noses than ourselves, is not a pretty thing when you look into it too much. What redeems it is the idea only” is a reflection of how the idea of civilizing the brutes has turned into plundering their natural resources and killing them en masse (8). The entire enterprise revolves around ivory and getting to the other resources important for the industrial progress of Europe. This was the imperialism of the worst order, but it was painted as if it was the burden of the white people to educate those black savages. Therefore, the deeper meanings of Heart of Darkness are lying in the spiritual journey of Marlow that he not only experiences the limits of human spirit and its working but also of twists and turns of motives and their propagation.

Transformation in Metamorphosis

In the same way, Franz Kafka, in his phenomenal novella, The Metamorphosis, has presented his character Gregor Samsa in a unique situation where he is transformed into a despicable insect. The Metamorphosis is an attempt to see human beings how they adjust to the new situation without going deeper into the causes behind the problem and trying to fix it. For example, when Samsa is transformed into a giant insect, neither does he, nor does his father or mother or even sister try to evaluate the major reason behind his physical transformation. Even Gregor himself does not know or try to find out why he is transforming at night in the first place. All of them seem to be adjusting themselves to the new routine of finding ways to earn after the absence of the working hand. For example, instead of visiting a physician or psychic, Gregor only says, “How about if I sleep a little bit longer and forget all this nonsense” a usual way of putting things into oblivious (Kafka 8). However, this does not work, and he is permanently transformed. Also, when nobody tries to find out the reason, there is no solution. However, in this case, both Heart of Darkness and The Metamorphosis are different.

Characters and Transformation of Gregor in The Metamorphosis

This is what happens in The Metamorphosis, for nobody is trying to find out the major reason behind the transformation of Gregor Samsa.That is why nobody has paid attention to what will ensue. They only face the situation on a daily basis and try to address the incoming issues. It is because when a person faces an issue, and finds out its reason, he finds it easy to go for the solution. However, in the case of Samsa, the entire family faces the dilemma of his sudden transformation, but there is no try from any character except a little sympathy from his sister. Even that finishes with the passage of time. Therefore, this story goes deeper to find out the absurdity of human life and the absurd response of human beings to some natural happenings. It is not the same in Heart of Darkness and The Metamorphosis if both are compared.

Conclusion of Deepr Meanings in Heart of Darkness and The Metamorphosis

In short, each of these novellas has very deeper meanings. Heart of Darkness argues the sordid side of imperialism, human greed and features of commercialism wrapped in good intentions, the spread of religion and civilization. Marlow finds it out during his spiritual journey to the Congo, that the savageness is being committed and the plunder is being wreaked in the name of the spread of civilization. This shows the seamy side of imperialism. In the same way, the story of Gregor Samsa in Metamorphosis is a fictional narrative of a person having transformed physically into a giant insect. But it tells how absurd human life is and how irrational attitude of a person becomes when facing such situations. It clearly concludes that a person can change is situation consciously, if he wants. However, the problem is that nobody thinks on these lines as is shown by Kafka in Metamorphosis. Therefore, it is clear that both the novellas, Heart of Darkness and Metamorphosis, have deeper meanings than the just surface stories of Marlow or Gregor Samsa. These deeper meanings have been displayed through the use of different literary devices couched into the very language of the stories.

Works Cited

1. Conrad, Joseph. Heart of Darkness. Feedbacks. Online Books. n. d. Web. 07 May 2023.
2. Kafka, Franz. The Metamorphosis. History World. n. d. Web. 07 May 2023.

Relevant Questions about Heart of Darkness and The Metamorphosis

1. How do the themes of darkness and transformation in Heart of Darkness and The Metamorphosis symbolize deeper societal and psychological issues in the respective narratives?
2. In Heart of Darkness and The Metamorphosis, how do the central characters, Kurtz and Gregor Samsa, grapple with their internal transformations and the moral darkness within themselves? What do these struggles reveal about the human condition?
3. What parallels can be drawn between the exploration of the Congo in Heart of Darkness and Gregor’s isolation within his own home in The Metamorphosis? How do these settings symbolize deeper existential and colonial themes in the two works?