The notion of Caulfield’s desire to live as a “poor deaf-mute bastard”(Salinger 1994:179) where “they’d leave me alone”(Salinger 1994: 179) is a prime example of Caulfield’s wish to become detached and alienated from those around him. Through alienation and detachment from those around him, he avoids confrontation and interaction with people which he believes will be the saviour of his own self falling victim to phoniness. However, as Caulfield acts quickly to criticize and label others as, “that was the phoniest bastard I ever met in my life” (Salinger 1994:12), he does not realise that he is actually guilty of the phoniness that he so easily labels others with. Holden Caulfield exhibits a clear dislike for the idea of change, where he shows visible signs of fear towards this idea, “Certain things they should stay the way they are” (Salinger 1994:110). Caulfield finds safety and security in The Museum of Natural History, “I loved that damn museum” (Salinger 1994:108) as it an example of the ideal stagnant and predictable world that Caulfield longs for, “The best thing, though, in that museum was that everything always stayed right where it was” (Salinger 1994: 109).
This is another quality that is very necessary in order to receive forgiveness because without openly admitting to those who were harmed by the situation the sinner continues to live in secrecy. Claudius on the other hand, chooses to not apologise to his wife, Gertrude, or nephew, Hamlet, instead he confesses his sin by praying in act III scene iii. By not admitting to his sin to either his wife or nephew Claudius did not allow for the opportunity for any harms to be repaired. This speaks to his cowardly character and his inability to take full responsibility for his actions. Because he never came forward to either Gertrude or Hamlet he was never able to be forgiven and ultimately died before any amends could be
His knowledge of the future still did not enable him to understand the full extent of his punishment. Furthermore, though he claims himself the enemy of those who submit to Zeus, he also argues that sympathizing with Zeus’s enemy—in this case himself—is “a load of toil and foolishness” (14). He believes that it is, and presumably was, unintelligent to align oneself in opposition to the king of the gods. Finally, although he lauds the benefit he gave specifically to the originally “Senseless” humans (16), he later seems unhappy that he chose humans, saying they are useless to him. In the middle of delineating all the good, admirable things he did for them, he laments that humans have “no invention / To rid me of this shame”
Baker holds his head down as the ambiguity of not being to control the object around is sad to him. As far as humanity is concerned we’ve could conquer anything until there’s a time where we are suddenly powerless and vulnerable to daily phenomena we can’t control. But, Baker says there’s a peace in knowing we are powerless and at least we are aware of the position and our ignorance. Bakers use of pathos shows us this outcome, conceptually can be alluded to a lot of things that man can’t control but has the power to dictate what happens to us. Sure, the objects are trying to ruin our lives but that doesn’t mean humans can’t live on, we must be able to accept and move
Creon’s “moral imaginations” and “deliberative rationality” causes him to have a complete absence of internal conflict towards the aspect of familial ties. Nussbaum points this out as a contradiction with the state and civic interest and Creon’s “practical wisdom”. Unfortunately, this led to his downfall due to his rigid outlook and simplification of his ethics as Nussbaum reveals. Creon’s downfall is presented by the death of his son Haemon. This ultimately leads to Creon’s rejection of his “practical wisdom”, as Nussbaum accentuates, and the disharmony caused by deinon; meaning, as Nussbaum says, that Creon was portrayed as “awe-inspiring” but is later confronted with a dilemma that he no longer could control, which lead him to abandoning his narrow sighted
Before he vanishes from the text, he has given up making any impact on the world or lives around him: “Decisions are never really made—at best they manage to emerge, from a chaos of peeves, whims, hallucinations and all-round assholery. […] It does annoy him that he can be so divided, so perfectly unable to come down on one side or another” (GR 802). Since he does not support any side, Slothrop is described as one of “the glozing neuters of the world” (GR 802). Historically, for Puritans neuters are people “that halt betweene two opinions […] the Lord abhorres such lukewarme tame fooles” (Hooker qtd. in Miller 58), and whose “‘[d]eadness of heart’ was the most insupportable curse” (Miller 58).
His feelings of loneliness and isolation are transformed into cynicism as he is extremely judgmental towards everything and the world around him. This could be linked to the fact that he is unable to fit in and so he decides to act superior and be negative towards those around him to make himself feel better. The reader would think that Holden feels like he’s disappearing because he has no one to share his thoughts and feelings with or feel that the lack of family support contributes to his mental instability. Perhaps, Salinger presented Holden in such a way to highlight the importance of family support or suggest how significant its effects are. This is shown at the beginning of the novel to reflect how his childhood was traumatised in the past and highlights the significance of childhood in later
“Concerned exclusively with oneself: seeking or concentrating on one’s own advantage in disregard of others-” this is the definition of selfishness (Merriam-Webster 's Collegiate Dictionary, 2003). Self-centeredness can often cause people to be blind to those around them, and causes them to neglect others in pursuit of their own desires and wishes. Jay Gatsby only thinks of himself and views himself to be the center of his own reality he lacks the ability to think about how his actions affect those around him. In The Great Gatsby, Jay Gatsby’s ego and self-centered personality stifles any consideration he may have for others. Throughout the novel Gatsby’s actions towards others are used to support his own amusement and pleasure, and once that person served their purpose Gatsby cut them out of his life forever.
His grit in challenging societal norms and the struggle of being an outsider connects to him being the only bright light in a society full of darkness and fear. He tests a society that prefers ignorance and refuses to accept the moral teaching of his society. This is shown from multiple counts of conflicts and struggles, from his passion for learning, to him being rejected by the House of Scholars, to them rejecting his invention of the light bulb, to the struggles of uncovering the unspeakable word. Throughout the story, it is evident and beyond obvious of the struggle to free himself from the collectivist society. Prometheus embraced and embodied the philosophy that “To make that the highest test virtue is to make suffering the most important part of
Golding exemplifies Ralph’s question by illustrating the conflict between civilized, democratic society and savage autocratic guidance on this secluded island. The boys are polarized by this conflict of human nature, and this is further showcased in the transference of leadership in the novel. At the beginning of the novel, Ralph represented the need for a structure which posed familiar to the society of which they were detached from. In the haze of uncertainty, Ralph reflected stability for the boys, assigning tasks and organizing meetings, mimicking the comfort of the law and order of the past. However, the satisfaction in his civilized society rapidly deteriorates, and Ralph can no longer uphold the civilization which provided security to the boys.
Coats mentions we must “move from the classroom as the locus of instructional delivery, to the student as the focus of instructional attainment.” His opinion, by this, is that focusing on individual students’ needs instead of engaging them in a full classroom is the best solution- using other means than instructional delivery is not only okay but appropriate. Rosenblum opposes this by saying we “internalize an ethos of caution.” He believes that instead of catering to the individual student, forcing them to learn different methods is a better way to go. Their points are strongly made, but contrast dramatically. According to both men, their methods have been applied successfully. Clearly, they believe that their approaches benefit the students.
The children find themselves between two extremes: the honor they hold for the conch, and the savagery developed from the hunt. On the civilized end of the two extremes, the conch is a symbol of a functioning society. Ralph to further organize their meetings decides, “‘[He’ll] give the conch to the next person to speak,’” stating firmly that, “‘[the member] won’t be interrupted’” (P.33). The conch is used to regulate the children and assure that they are not becoming too rambunctious. If the group is unorganized and rowdy, the team as a whole will not be able to complete their tasks, such as maintaining the fire and building their huts.
Until Clarisse inadvertently forces him to accept the truth, Montag denies his unhappiness to himself as well as to everyone else. He fervently denies the suggestion that he is not in love with anyone, claiming without hesitation that he is “very much in love” with Mildred (Bradbury 22). In light of the emotionally vacant and meaningless interactions between Montag and Mildred, the assertion that such a relationship is ‘love’ seems absurd. Montag never stops to wonder whether the things he says are true or not; there is no reflection of himself in his words. Montag’s defensive, almost automatic, responses are characteristic of a man who voices only what he thinks he is supposed to feel, not what he truly feels.
What makes the book worth reading, however, is not to revel in the action, nor to mock the seemingly haughty narrator, but to analyze the author’s portrayals of human nature. Wells riddled the plot with examples of the moralistic slump that may occur in the worst of circumstances. To think that “life is an incessant struggle for existence,” is void of all morals and emotion, a raw notion that reveals our most basic purpose in life, simply existing, rather than feeling (Wells 208). His startling displays lead me to wonder whether he is pessimistic or realistic about the human race. This aspect of the text is the only reason the book managed to keep my
For example, Feste says to Olivia, “I wear not motley in my brain.” (i.v.54-55). So although he may dress like a fool he does not have the intelligence of a fool and therefore should not be seen as someone who is dull. Feste is cautioning against making connections between what can be seen and what cannot, the actions and appearance of Feste do not shed light on his sanity as they are mutually exclusive. He later addresses this point again when interrogating Malvolio, “Nay, I’ll ne’er believe a madman till I see his brains.” (iv.ii.122-123). The impossibility of this request not only drives the point that Feste is incapable of determining sanity because he cannot ever see Malvolio’s brain, but that there is inherent danger in letting him analyze Malvolio’s sanity.