Brave New World:Brave New World: For I Found I’m Bound, For I Found I’m Bound,

Only Too LateOnly Too Late

FeracoFeraco

Myth to Science Fiction + SDAIEMyth to Science Fiction + SDAIE

3 April 20153 April 2015

I’ve freely criticized Huxley for some of his I’ve freely criticized Huxley for some of his choices, but I want to pause and give him credit for choices, but I want to pause and give him credit for creating Mustapha Mond.creating Mustapha Mond.

I think that lesser writers would have botched I think that lesser writers would have botched Mond’s characterization in any number of ways; how Mond’s characterization in any number of ways; how easy is it to make a World Controller into an evil, easy is it to make a World Controller into an evil, unreasonable villain, a oppressive avatar of cruelty, or unreasonable villain, a oppressive avatar of cruelty, or an abusive, cackling figure driven mad by power?an abusive, cackling figure driven mad by power?

For that matter, how easy would it have been to For that matter, how easy would it have been to portray the leaders of the World State as portray the leaders of the World State as soulless?soulless?

Huxley does the opposite: he gives Mond a rich Huxley does the opposite: he gives Mond a rich inner life, an understandable past, and – most inner life, an understandable past, and – most importantly – the ability to perceive, reason, and importantly – the ability to perceive, reason, and explain.explain.

He opposes John, which I suppose makes him the He opposes John, which I suppose makes him the book’s antagonist…and yet he’s not book’s antagonist…and yet he’s not opposed, opposed, not not personally, to the things John values and seeks. personally, to the things John values and seeks.

This makes him a tough figure on whom to affix a This makes him a tough figure on whom to affix a label, and while we may get frustrated with him – label, and while we may get frustrated with him – wouldn’t it be nice to believe we’d behave differently if wouldn’t it be nice to believe we’d behave differently if wewe knew what Mond did and enjoyed his influence to knew what Mond did and enjoyed his influence to boot? – I don’t think boot? – I don’t think Brave New WorldBrave New World ends up in your ends up in your twenty-first-century curriculum without the nuance and twenty-first-century curriculum without the nuance and ambiguity his presence lends the text.ambiguity his presence lends the text.

And his discussion with John, in its And his discussion with John, in its sweeping evaluation of the course humanity sweeping evaluation of the course humanity charted in order to reach the modern world, charted in order to reach the modern world, touches on just about all of our curriculum’s pet touches on just about all of our curriculum’s pet concerns – not just the need for enlightenment, concerns – not just the need for enlightenment, security, identity, independence, and love, but security, identity, independence, and love, but the meaning of life and death, the nature of the the meaning of life and death, the nature of the human soul, the construction of morality and human soul, the construction of morality and belief systems, the pursuit of happiness, the belief systems, the pursuit of happiness, the merits of both free choice and responsibility, and merits of both free choice and responsibility, and the necessity of embracing change even as we the necessity of embracing change even as we celebrate our histories and leave behind our celebrate our histories and leave behind our legacies. legacies.

Just as with Chapter 16, I find it difficult to Just as with Chapter 16, I find it difficult to stop excerpting it; in these chapters and these stop excerpting it; in these chapters and these chapters alone, I find myself nodding my head at chapters alone, I find myself nodding my head at what Huxley writes – not just at the Savage’s what Huxley writes – not just at the Savage’s words, but at Mond’s as well.words, but at Mond’s as well.

I like that, when it comes time to talk I like that, when it comes time to talk about God, John is struck dumb at first: about God, John is struck dumb at first: “not even Shakespeare” contains the “not even Shakespeare” contains the words he wants.words he wants.

After calmly noting that art, science, After calmly noting that art, science, and religion were the cost of human and religion were the cost of human happiness – give those up, and you’ll be happiness – give those up, and you’ll be blissful – Mond confesses that God blissful – Mond confesses that God interests him as well, revealing a interests him as well, revealing a collection of “pornography” (religious collection of “pornography” (religious texts and writings) that rivals his texts and writings) that rivals his collection of orthodox literature.collection of orthodox literature.

As he wryly puts it, he’s put “God in As he wryly puts it, he’s put “God in the safe and Ford on the shelves,” and the safe and Ford on the shelves,” and when John protests the current when John protests the current arrangement, Mond says something that arrangement, Mond says something that still resonates in still resonates in ourour modern times. modern times.

““But if you know about God, why But if you know about God, why don’t you tell them?” asked the don’t you tell them?” asked the Savage indignantly. “Why don’t you Savage indignantly. “Why don’t you give them these books about God?”give them these books about God?”

““For the same reason as we For the same reason as we don’t give them don’t give them Othello:Othello: they’re old; they’re old; they’re about God hundreds of years they’re about God hundreds of years ago. Not about God now.”ago. Not about God now.”

““But God doesn’t change.”But God doesn’t change.” ““Men do, though.”Men do, though.” ““What difference does that What difference does that

make?”make?” ““All the difference in the world.”All the difference in the world.”

We focus a great deal in Myth to Science Fiction We focus a great deal in Myth to Science Fiction on stories, from the fictions we write and pass on to on stories, from the fictions we write and pass on to our children to the elaborate backstories and our children to the elaborate backstories and “mythologies” of our memories (not to mention the “mythologies” of our memories (not to mention the archetypal patterns we unconsciously organize those archetypal patterns we unconsciously organize those memories into, forming the foundations of our memories into, forming the foundations of our identities). identities).

But we do so in a way that pays particular But we do so in a way that pays particular attention to the ways in which these stories attention to the ways in which these stories persist, persist, echoing quietly in the background of our thoroughly echoing quietly in the background of our thoroughly modern tellings.modern tellings.

At the same time, we’ve emphasized the need At the same time, we’ve emphasized the need for you to look forward as you claim more and more of for you to look forward as you claim more and more of this world for yourselves – looking backward for this world for yourselves – looking backward for guidance and inspiration, looking around to identify guidance and inspiration, looking around to identify the causes to champion and problems to solve, and the causes to champion and problems to solve, and looking forward as you dream of a world reshaped in looking forward as you dream of a world reshaped in the wake of those problems’ passing.the wake of those problems’ passing.

What we haven’t emphasized – purposefully, at What we haven’t emphasized – purposefully, at least – are the ways people themselves will change least – are the ways people themselves will change along with the world around them…how they will along with the world around them…how they will come to define themselves in a modern age that come to define themselves in a modern age that grows simultaneously faster, louder, and colder.grows simultaneously faster, louder, and colder.

Mond’s not saying that God’s fictional; he’s Mond’s not saying that God’s fictional; he’s pointing out that our relationship with the divine, our pointing out that our relationship with the divine, our conduit, our only means of communication with it, has conduit, our only means of communication with it, has been through stories, through writings, through been through stories, through writings, through words.words.

When the language changes, when human When the language changes, when human experience changes, those same words suddenly ring experience changes, those same words suddenly ring more hollowly: the message is just as profound as more hollowly: the message is just as profound as ever, but the audience has lost the capacity to ever, but the audience has lost the capacity to appreciate it.appreciate it.

You can see this same phenomenon playing out You can see this same phenomenon playing out in the way we relate to other types of art: our films, in the way we relate to other types of art: our films, our music, and yes, our literature, are all so different our music, and yes, our literature, are all so different from their former forms that audiences conditioned to from their former forms that audiences conditioned to accept them reject their predecessors. accept them reject their predecessors.

We changed, Mond says, and in changing lost We changed, Mond says, and in changing lost the Word; lost it because we lost our ability to the Word; lost it because we lost our ability to understand it and, in doing so, lost our need for it as understand it and, in doing so, lost our need for it as well.well.

For the reason we once understood the divine For the reason we once understood the divine waswas due to need…and as Mond says at the end of his due to need…and as Mond says at the end of his readings of Newman and de Biran, we don’t need it readings of Newman and de Biran, we don’t need it anymore.anymore.

Newman: Newman: ‘We are not our own any more ‘We are not our own any more than what we possess is our own. We did not than what we possess is our own. We did not make ourselves, we cannot be supreme over make ourselves, we cannot be supreme over ourselves. We are not our own masters. We are ourselves. We are not our own masters. We are God’s property. Is it not our happiness thus to God’s property. Is it not our happiness thus to view the matter? Is it any happiness or any view the matter? Is it any happiness or any comfort, to consider that we are our own? It may comfort, to consider that we are our own? It may be thought so by the young and prosperous. be thought so by the young and prosperous. These may think it a great thing to have These may think it a great thing to have everything, as they suppose, their own way – to everything, as they suppose, their own way – to depend on no one – to have to think of nothing depend on no one – to have to think of nothing out of sight, to be without the irksomeness of out of sight, to be without the irksomeness of continual acknowledgment, continual prayer, continual acknowledgment, continual prayer, continual reference of what they do to the will of continual reference of what they do to the will of another. But as time goes on, they, as all men, another. But as time goes on, they, as all men, will find that independence was not made for will find that independence was not made for man – that it is an unnatural state – will do for a man – that it is an unnatural state – will do for a while, but will not carry us on safely to the end while, but will not carry us on safely to the end …’…’

De Biran: De Biran: ‘A man grows old; he feels in himself that ‘A man grows old; he feels in himself that radical sense of weakness, of listlessness, of discomfort, radical sense of weakness, of listlessness, of discomfort, which accompanies the advance of age; and, feeling thus, which accompanies the advance of age; and, feeling thus, imagines himself merely sick, lulling his fears with the notion imagines himself merely sick, lulling his fears with the notion that this distressing condition is due to some particular cause, that this distressing condition is due to some particular cause, from which, as from an illness, he hopes to recover. Vain from which, as from an illness, he hopes to recover. Vain imaginings! That sickness is old age; and a horrible disease it imaginings! That sickness is old age; and a horrible disease it is. They say that it is the fear of death and of what comes is. They say that it is the fear of death and of what comes after death that makes men turn to religion as they advance in after death that makes men turn to religion as they advance in years. But my own experience has given me the conviction years. But my own experience has given me the conviction that, quite apart from any such terrors or imaginings, the that, quite apart from any such terrors or imaginings, the religious sentiment tends to develop as we grow older; to religious sentiment tends to develop as we grow older; to develop because, as the passions grow calm, as the fancy and develop because, as the passions grow calm, as the fancy and sensibilities are less excited and less excitable, our reason sensibilities are less excited and less excitable, our reason becomes less troubled in its working, less obscured by the becomes less troubled in its working, less obscured by the images, desires and distractions, in which it used to be images, desires and distractions, in which it used to be absorbed; whereupon God emerges as from behind a cloud; absorbed; whereupon God emerges as from behind a cloud; our soul feels, sees, turns towards the source of all light; turns our soul feels, sees, turns towards the source of all light; turns naturally and inevitably; for now that all that gave to the naturally and inevitably; for now that all that gave to the world of sensations its life and charms has begun to leak away world of sensations its life and charms has begun to leak away from us, now that phenomenal existence is no more bolstered from us, now that phenomenal existence is no more bolstered up by impressions from within or from without, we feel the up by impressions from within or from without, we feel the need to lean on something that abides, something that will need to lean on something that abides, something that will never play us false – a reality, an absolute and everlasting never play us false – a reality, an absolute and everlasting truth. Yes, we inevitably turn to God; for this religious truth. Yes, we inevitably turn to God; for this religious sentiment is of its nature so pure, so delightful to the soul sentiment is of its nature so pure, so delightful to the soul that experiences it, that it makes up to us for all our other that experiences it, that it makes up to us for all our other losses.’losses.’

Mustapha Mond shut the book and leaned Mustapha Mond shut the book and leaned back in his chair. “One of the numerous things in back in his chair. “One of the numerous things in heaven and earth that these philosophers didn’t heaven and earth that these philosophers didn’t dream about was this” (he waved his hand), “us, dream about was this” (he waved his hand), “us, the modern world. ‘You can only be independent the modern world. ‘You can only be independent of God while you’ve got youth and prosperity; of God while you’ve got youth and prosperity; independence won’t take you safely to the end.’ independence won’t take you safely to the end.’ Well, we’ve now got youth and prosperity right Well, we’ve now got youth and prosperity right up to the end. What follows? Evidently, that we up to the end. What follows? Evidently, that we can be independent of God. ‘The religious can be independent of God. ‘The religious sentiment will compensate us for all our losses.’ sentiment will compensate us for all our losses.’ But there aren’t any losses for us to compensate; But there aren’t any losses for us to compensate; religious sentiment is superfluous. And why religious sentiment is superfluous. And why should we go hunting for a substitute for should we go hunting for a substitute for youthful desires, when youthful desires never youthful desires, when youthful desires never fail? A substitute for distractions, when we go on fail? A substitute for distractions, when we go on enjoying all the old fooleries to the very last? enjoying all the old fooleries to the very last? What need have we of repose when our minds What need have we of repose when our minds and bodies continue to delight in activity? Of and bodies continue to delight in activity? Of consolation, when we have consolation, when we have soma?soma? Of something Of something immovable, when there is the social order?”immovable, when there is the social order?”

““Then you think there is no God?”Then you think there is no God?” ““No, I think there quite probably is one.”No, I think there quite probably is one.” ““Then why?...”Then why?...” Mustapha Mond checked him. “But he Mustapha Mond checked him. “But he

manifests himself in different ways to different manifests himself in different ways to different men. In premodern times he manifested men. In premodern times he manifested himself as the being that’s described in these himself as the being that’s described in these books. Now…”books. Now…”

““How does he manifest himself now?” How does he manifest himself now?” asked the Savage.asked the Savage.

““Well, he manifests himself as an absence; Well, he manifests himself as an absence; as though he weren’t there at all.”as though he weren’t there at all.”

““That’s your fault.”That’s your fault.” ““Call it the fault of civilization. God isn’t Call it the fault of civilization. God isn’t

compatible with machinery and scientific compatible with machinery and scientific medicine and universal happiness. You must medicine and universal happiness. You must make your choice. Our civilization has chosen make your choice. Our civilization has chosen machinery and medicine and happiness. That’s machinery and medicine and happiness. That’s why I have to keep these books locked up in the why I have to keep these books locked up in the safe. They’re smut.”safe. They’re smut.”

From here, John and Mond go back From here, John and Mond go back and forth, with John growing increasingly and forth, with John growing increasingly agitated.agitated.

You’ll notice that Mond doesn’t need You’ll notice that Mond doesn’t need to interrupt John, and that he routinely – to interrupt John, and that he routinely – almost unfailingly – speaks in paragraphs.almost unfailingly – speaks in paragraphs.

John is restricted to sharp rejoinders, John is restricted to sharp rejoinders, probing questions, and various one-liners.probing questions, and various one-liners.

He’s not Mond’s intellectual equal, He’s not Mond’s intellectual equal, which would matter more if the stakes which would matter more if the stakes were higher.were higher.

It’s amazingly easy to forget, while It’s amazingly easy to forget, while reading this chapter, that there reading this chapter, that there areare no no stakes: the Controller’s already made his stakes: the Controller’s already made his decision, and it’s not as though John’s decision, and it’s not as though John’s trying to talk him out of it.trying to talk him out of it.

As the Savage and the Controller spar over As the Savage and the Controller spar over virtually everything – the worthiness of instinct and virtually everything – the worthiness of instinct and the worthlessness of conditioning, the virtue of the worthlessness of conditioning, the virtue of solitude and the necessity of its prevention – the solitude and the necessity of its prevention – the conversation slides inevitably to Shakespeare.conversation slides inevitably to Shakespeare.

I’m fascinated by the Bard’s influence on the I’m fascinated by the Bard’s influence on the text, and impressed by the sheer number of ways text, and impressed by the sheer number of ways Huxley finds to work him in. Huxley finds to work him in.

Readers of Readers of Hamlet, King Lear, Othello, Hamlet, King Lear, Othello, and and Romeo and JulietRomeo and Juliet will recognize the familiar will recognize the familiar touchstones of those earlier works, from the “foolish touchstones of those earlier works, from the “foolish lover who cannot understand his own emotions” to lover who cannot understand his own emotions” to the Lear figure raging and screaming against the the Lear figure raging and screaming against the injustices inflicted by a perverse universe.injustices inflicted by a perverse universe.

Yet it is Yet it is The TempestThe Tempest that provides that provides Brave New Brave New WorldWorld with its name – a very different play from those with its name – a very different play from those blood-soaked tragedies that preceded it.blood-soaked tragedies that preceded it.

The TempestThe Tempest was mystical, wondrous, bitterly was mystical, wondrous, bitterly funny and poignant; it was probably Shakespeare’s funny and poignant; it was probably Shakespeare’s last solo venture as a playwright, and critics have last solo venture as a playwright, and critics have long argued that he consciously wrote it as a swan long argued that he consciously wrote it as a swan song.song.

Brave New WorldBrave New World is also bitterly funny and is also bitterly funny and poignant, but its mysticism and wonder are poignant, but its mysticism and wonder are intentionally curdled.intentionally curdled.

John, like the main characters in John, like the main characters in The Tempest,The Tempest, is is a shipwreck survivor in two directions, stranded a shipwreck survivor in two directions, stranded outside of the State that unintentionally but outside of the State that unintentionally but irrevocably produced him and the Reservation that irrevocably produced him and the Reservation that housed him.housed him.

He walks not so much between both worlds as He walks not so much between both worlds as apart from them, stranded in a mindset that only fits apart from them, stranded in a mindset that only fits a time that faded long ago.a time that faded long ago.

Where he sees degradation, Mond sees Where he sees degradation, Mond sees entertainment; where he sees God, Mond sees a entertainment; where he sees God, Mond sees a vacuum.vacuum.

And where he sees virtue in self-denial, Mond And where he sees virtue in self-denial, Mond sees the unnatural and unstable forces that tore apart sees the unnatural and unstable forces that tore apart his society’s predecessors, the mad passions and his society’s predecessors, the mad passions and twisted urges that unleashed war for a good decade twisted urges that unleashed war for a good decade on a global scale.on a global scale.

The only way to be safe, Mond argues, is to The only way to be safe, Mond argues, is to pursue “self-indulgence up to the very limits imposed pursue “self-indulgence up to the very limits imposed by hygiene and economics. Otherwise the wheels stop by hygiene and economics. Otherwise the wheels stop turning.”turning.”

And as for God?And as for God?

““But God’s the reason for everything noble and fine and But God’s the reason for everything noble and fine and heroic. If you had a God…”heroic. If you had a God…”

““My dear young friend,” said Mustapha Mond, “My dear young friend,” said Mustapha Mond, “civilization civilization has absolutely no need of nobility or heroismhas absolutely no need of nobility or heroism. These things are . These things are symptoms of political inefficiency. In a properly organized society symptoms of political inefficiency. In a properly organized society like ours, nobody has any opportunities for being noble or heroic. like ours, nobody has any opportunities for being noble or heroic. Conditions have got to be thoroughly unstable before the Conditions have got to be thoroughly unstable before the occasion can arise. Where there are wars, where there are divided occasion can arise. Where there are wars, where there are divided allegiances, where there are temptations to be resisted, objects allegiances, where there are temptations to be resisted, objects of love to be fought for or defended – there, obviously, nobility of love to be fought for or defended – there, obviously, nobility and heroism have some sense. But there aren’t any wars and heroism have some sense. But there aren’t any wars nowadays. The greatest care is taken to prevent you from loving nowadays. The greatest care is taken to prevent you from loving any one too much. There’s no such thing as a divided allegiance; any one too much. There’s no such thing as a divided allegiance; you’re so conditioned that you can’t help doing what you ought to you’re so conditioned that you can’t help doing what you ought to do. And what you ought to do is on the whole so pleasant, so do. And what you ought to do is on the whole so pleasant, so many of the natural impulses are allowed free play, that there many of the natural impulses are allowed free play, that there really aren’t any temptations to resist. And if ever, by some really aren’t any temptations to resist. And if ever, by some unlucky chance, anything unpleasant should somehow happen, unlucky chance, anything unpleasant should somehow happen, why, there’s always why, there’s always somasoma to give you a holiday from the facts. to give you a holiday from the facts. And there’s always And there’s always somasoma to calm your anger, to reconcile you to to calm your anger, to reconcile you to your enemies, to make you patient and long-suffering. In the past your enemies, to make you patient and long-suffering. In the past you could only accomplish these things by making a great effort you could only accomplish these things by making a great effort and after years of hard moral training. Now, you swallow two or and after years of hard moral training. Now, you swallow two or three half-gramme tablets, and there you are. Anybody can be three half-gramme tablets, and there you are. Anybody can be virtuous now. You can carry at least half your morality about in a virtuous now. You can carry at least half your morality about in a bottle. Christianity without tears – that’s what bottle. Christianity without tears – that’s what somasoma is.” is.”

““But the tears are necessary. Don’t you But the tears are necessary. Don’t you remember what Othello said? ‘If after every tempest remember what Othello said? ‘If after every tempest came such calms, may the winds blow till they have came such calms, may the winds blow till they have wakened death.’ There’s a story one of the old Indians wakened death.’ There’s a story one of the old Indians used to tell us, about the Girl of Mátaski. The young used to tell us, about the Girl of Mátaski. The young men who wanted to marry her had to do a morning’s men who wanted to marry her had to do a morning’s hoeing in her garden. It seemed easy; but there were hoeing in her garden. It seemed easy; but there were flies and mosquitoes, magic ones. Most of the young flies and mosquitoes, magic ones. Most of the young men simply couldn’t stand the biting and stinging. men simply couldn’t stand the biting and stinging. But the one that could – he got the girl.”But the one that could – he got the girl.”

““Charming! But in civilized countries,” said the Charming! But in civilized countries,” said the Controller, “you can have girls without hoeing for Controller, “you can have girls without hoeing for them, and there aren’t any flies or mosquitoes to them, and there aren’t any flies or mosquitoes to sting you. We got rid of them all centuries ago.”sting you. We got rid of them all centuries ago.”

The Savage nodded, frowning. “You got rid of The Savage nodded, frowning. “You got rid of them. Yes, that’s just like you. Getting rid of them. Yes, that’s just like you. Getting rid of everything unpleasant instead of learning to put up everything unpleasant instead of learning to put up with it. Whether ‘tis better in the mind to suffer the with it. Whether ‘tis better in the mind to suffer the slings and arrows of outrageous fortune, or to take slings and arrows of outrageous fortune, or to take arms against a sea of troubles and by opposing end arms against a sea of troubles and by opposing end them…but you don’t do either. Neither suffer nor them…but you don’t do either. Neither suffer nor oppose. You just abolish the slings and arrows. It’s oppose. You just abolish the slings and arrows. It’s too easy.”too easy.”

He was suddenly silent, thinking of his mother. In He was suddenly silent, thinking of his mother. In her room on the thirty-seventh floor, Linda had floated her room on the thirty-seventh floor, Linda had floated in a sea of singing lights and perfumed caresses – in a sea of singing lights and perfumed caresses – floated away, out of space, out of time, out of the prison floated away, out of space, out of time, out of the prison of her memories, her habits, her aged and bloated body. of her memories, her habits, her aged and bloated body. And Tomakin, ex-Director of Hatcheries and And Tomakin, ex-Director of Hatcheries and Conditioning, Tomakin was still on holiday – on holiday Conditioning, Tomakin was still on holiday – on holiday from humiliation and pain, in a world where he could not from humiliation and pain, in a world where he could not hear those words, that derisive laughter, could not see hear those words, that derisive laughter, could not see that hideous face, feel those moist and flabby arms that hideous face, feel those moist and flabby arms round his neck, in a beautiful world…round his neck, in a beautiful world…

““What you need,” the Savage went on, “is What you need,” the Savage went on, “is something with tears for a change. Nothing costs something with tears for a change. Nothing costs enough here.”enough here.”

(“Twelve and a half million dollars,” Henry Foster (“Twelve and a half million dollars,” Henry Foster had protested when the Savage told him that. “Twelve had protested when the Savage told him that. “Twelve and a half million–that’s what the new Conditioning and a half million–that’s what the new Conditioning Centre cost. Not a cent less.”)Centre cost. Not a cent less.”)

““Exposing what is mortal and unsure to all that Exposing what is mortal and unsure to all that fortune, death and danger dare, even for an eggshell. fortune, death and danger dare, even for an eggshell. Isn’t there something in that?” he asked, looking up at Isn’t there something in that?” he asked, looking up at Mustapha Mond. “Quite apart from God – though of Mustapha Mond. “Quite apart from God – though of course God would be a reason for it. Isn’t there course God would be a reason for it. Isn’t there something in living dangerously?”something in living dangerously?”

““There’s a great deal in it,” the Controller There’s a great deal in it,” the Controller replied. “Men and women must have their replied. “Men and women must have their adrenals stimulated from time to time.”adrenals stimulated from time to time.”

““What?” questioned the Savage, What?” questioned the Savage, uncomprehending.uncomprehending.

““It’s one of the conditions of perfect It’s one of the conditions of perfect health. That’s why we’ve made the V.P.S. health. That’s why we’ve made the V.P.S. treatments compulsory.”treatments compulsory.”

““V.P.S.?”V.P.S.?” ““Violent Passion Surrogate. Regularly Violent Passion Surrogate. Regularly

once a month. We flood the whole system with once a month. We flood the whole system with adrenin. It’s the complete physiological adrenin. It’s the complete physiological equivalent of fear and rage. All the tonic effects equivalent of fear and rage. All the tonic effects of murdering Desdemona and being murdered of murdering Desdemona and being murdered by Othello, without any of the inconveniences.”by Othello, without any of the inconveniences.”

““But I like the inconveniences.”But I like the inconveniences.” ““We don’t,” said the Controller. “We We don’t,” said the Controller. “We

prefer to do things comfortably.”prefer to do things comfortably.”

““But I don’t want comfort. I want God, I But I don’t want comfort. I want God, I want poetry, I want real danger, I want freedom, I want poetry, I want real danger, I want freedom, I want goodness. I want sin.”want goodness. I want sin.”

““In fact,” said Mustapha Mond, “you’re In fact,” said Mustapha Mond, “you’re claiming the right to be unhappy.”claiming the right to be unhappy.”

““All right then,” said the Savage defiantly, All right then,” said the Savage defiantly, “I’m claiming the right to be unhappy.”“I’m claiming the right to be unhappy.”

““Not to mention the right to grow old and Not to mention the right to grow old and ugly and impotent; the right to have syphilis and ugly and impotent; the right to have syphilis and cancer; the right to have too little to eat; the cancer; the right to have too little to eat; the right to be lousy; the right to live in constant right to be lousy; the right to live in constant apprehension of what may happen to-morrow; apprehension of what may happen to-morrow; the right to catch typhoid; the right to be the right to catch typhoid; the right to be tortured by unspeakable pains of every kind.” tortured by unspeakable pains of every kind.” There was a long silence.There was a long silence.

““I claim them all,” said the Savage at last.I claim them all,” said the Savage at last. Mustapha Mond shrugged his shoulders. Mustapha Mond shrugged his shoulders.

“You’re welcome,” he said.“You’re welcome,” he said.

That question John asks – “Isn’t there something That question John asks – “Isn’t there something in living dangerously?” – is, of course, the question in living dangerously?” – is, of course, the question that we’ve grappled with all semester – all year, that we’ve grappled with all semester – all year, really, if you read really, if you read The Inferno The Inferno (Dante descends), (Dante descends), GilgameshGilgamesh (losing a friend), (losing a friend), King Lear King Lear (losing one’s (losing one’s power and mind), and Arthur C. Clarke (leaving the power and mind), and Arthur C. Clarke (leaving the planet at planet at Childhood’s EndChildhood’s End) with me.) with me.

It’s also not an easy question to answer.It’s also not an easy question to answer. Living dangerously (literally speaking) appeals Living dangerously (literally speaking) appeals

more to people with no responsibilities, for obvious more to people with no responsibilities, for obvious reasons: the childless 22-year-old can kill himself reasons: the childless 22-year-old can kill himself bungee-jumping with minimal consequences to the bungee-jumping with minimal consequences to the rest of the world (I promise that sounds harsher than rest of the world (I promise that sounds harsher than I intend), but the father of four has no business I intend), but the father of four has no business leaving his children fatherless just so he can get an leaving his children fatherless just so he can get an adrenal kick and the feeling of falling, falling, falling…adrenal kick and the feeling of falling, falling, falling…

And from a figurative standpoint, you might And from a figurative standpoint, you might remember clutching a coin you’d been perfectly remember clutching a coin you’d been perfectly happy to flip ten minutes earlier as you watched me happy to flip ten minutes earlier as you watched me write that extra set of numbers next to your own, the write that extra set of numbers next to your own, the 7 and 3 representing your hypothetical children’s 7 and 3 representing your hypothetical children’s hypothetical fates, and putting it away.hypothetical fates, and putting it away.

While that’s an understandable impulse, it’s While that’s an understandable impulse, it’s also one that we must – and here I pause to re-also one that we must – and here I pause to re-emphasize – emphasize – must must control if we are to move control if we are to move forward.forward.

Our lives as adults come to be defined by Our lives as adults come to be defined by the tension between what we want, what we fear, the tension between what we want, what we fear, and what we believe. and what we believe.

We do We do notnot always navigate that tension always navigate that tension well: look at Cady Heron’s naked scheming well: look at Cady Heron’s naked scheming costing her every human connection she valued costing her every human connection she valued in in Mean Girls,Mean Girls, 1984’s 1984’s Oceania’s waking Oceania’s waking nightmare crushing its people into powder – even nightmare crushing its people into powder – even at Tommy’s desperate choices, and what they at Tommy’s desperate choices, and what they cost him, in cost him, in The Fountain.The Fountain.

And just as our individual decisions stem And just as our individual decisions stem from that tension, as well as our increasing from that tension, as well as our increasing mastery of it – it gets easier to make decisions mastery of it – it gets easier to make decisions when we come to want less with age – our society when we come to want less with age – our society mirrors our actions, wishes, and wants.mirrors our actions, wishes, and wants.

Progress depends on risk because any Progress depends on risk because any move forward is risky: we don’t know when move forward is risky: we don’t know when we’ll die, just that we’re alive in the present we’ll die, just that we’re alive in the present and dead in the future. and dead in the future.

With every passing second, we get closer With every passing second, we get closer to making that “future” a present; we don’t get to making that “future” a present; we don’t get safer with any passing second because safer with any passing second because allall of of them take us closer to death.them take us closer to death.

Yet rather than sit paralyzed by the fear of Yet rather than sit paralyzed by the fear of what what maymay come, we find it necessary to go out come, we find it necessary to go out and live our lives – because every moment that and live our lives – because every moment that doesn’tdoesn’t contain our death is one that should be contain our death is one that should be spent on life.spent on life.

Some moments should be spent on study, Some moments should be spent on study, on work, on play, on love, on searching, on on work, on play, on love, on searching, on longing…and on planning, in the hopes that longing…and on planning, in the hopes that future moments can be spent just as well.future moments can be spent just as well.

Society’s planners must take risks, or society Society’s planners must take risks, or society stagnates: God goes in the safe, science becomes the stagnates: God goes in the safe, science becomes the enemy, and the “individual” disappears along with enemy, and the “individual” disappears along with the things that once defined him. the things that once defined him.

Caution can minimize tragedy, but we’ll never Caution can minimize tragedy, but we’ll never be safe enough to be invulnerable: no one can stop be safe enough to be invulnerable: no one can stop the clock, and no one can control all the myriad the clock, and no one can control all the myriad factors that influence our existences.factors that influence our existences.

So while it’s important to be cautious, it’s So while it’s important to be cautious, it’s equally important to be curious; the person who can equally important to be curious; the person who can balance both is the person who can be courageous, balance both is the person who can be courageous, because he knows what to risk because he knows what to risk andand what to protect. what to protect.

He’s the person who knows to leave the lab and He’s the person who knows to leave the lab and take the walk in the snow.take the walk in the snow.

He’s the person who knows to fall in love, even He’s the person who knows to fall in love, even if the price is eventual heartbreak.if the price is eventual heartbreak.

And he’s the person who, having come face to And he’s the person who, having come face to face with the World Controller, does not fall, face with the World Controller, does not fall, groveling, to the floor, begging helplessly to change groveling, to the floor, begging helplessly to change what can’t be changed: he stands, toe to toe with what can’t be changed: he stands, toe to toe with power and intellect personified, and speaks his mind, power and intellect personified, and speaks his mind, because that’s the decision that the moment calls for.because that’s the decision that the moment calls for.

No one, try as we might, knows exactly No one, try as we might, knows exactly how another person can learn to navigate that how another person can learn to navigate that balance; experience is a firm teacher, and balance; experience is a firm teacher, and philosophy a stern tutor.philosophy a stern tutor.

It’s difficult to avoid the assumption that It’s difficult to avoid the assumption that you’ve learned everything you’ll need to learn; you’ve learned everything you’ll need to learn; it’s equally difficult to avoid choking yourself it’s equally difficult to avoid choking yourself off from possibilities just because you’re off from possibilities just because you’re satisfied with what you’ve obtained or satisfied with what you’ve obtained or achieved.achieved.

After all, you have to be satisfied at After all, you have to be satisfied at somesome point if you want a stable marriage, if you want point if you want a stable marriage, if you want to hold a job for any length of time, if you want to hold a job for any length of time, if you want to own a home, or if you want to be a to own a home, or if you want to be a consistent, responsible presence in the lives of consistent, responsible presence in the lives of your friends, family members, and community your friends, family members, and community at large.at large.

For those of you who’ve read For those of you who’ve read Siddhartha,Siddhartha, I I can say: you have to break the can say: you have to break the samsarasamsara cycle cycle somehow.somehow.

More than anything else, More than anything else, Brave New Brave New WorldWorld warns against reaching that point warns against reaching that point of satisfaction too soon, of ending all of satisfaction too soon, of ending all exploration because you assume you’ve exploration because you assume you’ve solved everything you needed to solve.solved everything you needed to solve.

The oddly Buddhist-nightmare-vision The oddly Buddhist-nightmare-vision of the World State sees people leading of the World State sees people leading meaningless lives defined only by the meaningless lives defined only by the temporary and ephemeral, by pleasure temporary and ephemeral, by pleasure instead of profundity.instead of profundity.

A world without growth isn’t just a A world without growth isn’t just a false safety: it’s fundamentally at odds false safety: it’s fundamentally at odds with everything we choose to perceive with everything we choose to perceive about human nature.about human nature.

If we are to grow, if we are to make If we are to grow, if we are to make progress, if we are to build a better world, progress, if we are to build a better world, we won’t do so simply by doing what we won’t do so simply by doing what we’ve always done, or by doing what we we’ve always done, or by doing what we used to do.used to do.

That’s no better than writing the That’s no better than writing the same stories we’ve always written.same stories we’ve always written.

During the first semester, I spoke During the first semester, I spoke about the angst my freshmen-with-an-about the angst my freshmen-with-an-asterisk Creative Writing students felt asterisk Creative Writing students felt when I told them about the Seven Stories, when I told them about the Seven Stories, about how purposeless they felt when it about how purposeless they felt when it seemed like “everything had been written seemed like “everything had been written already.”already.”

But that’s not true.But that’s not true.

The point of the archetype is not to allow The point of the archetype is not to allow the author to be lazy; it’s to allow him to tap into the author to be lazy; it’s to allow him to tap into something larger, into a foundation from which something larger, into a foundation from which he can reach ever greater heights.he can reach ever greater heights.

Our stories stand on the shoulders of Our stories stand on the shoulders of Gilgamesh, Gilgamesh, on on Dante,Dante, and, yes, on and, yes, on Brave New Brave New WorldWorld and and 1984;1984; you cannot conceive of how you cannot conceive of how differently your generation would seek differently your generation would seek entertainment had the Dystopians never entertainment had the Dystopians never published their works.published their works.

Yet the authors whose works can’t help but Yet the authors whose works can’t help but be influenced by Huxley and Orwell don’t do be influenced by Huxley and Orwell don’t do either gentleman a disservice.either gentleman a disservice.

When echoes of When echoes of Brave New WorldBrave New World and and 19841984 ring out in the ring out in the V for VendettasV for Vendettas of the world, the of the world, the old stories are revived, rejuvenated, given new old stories are revived, rejuvenated, given new purpose; one can’t help but think of the tale Izzi purpose; one can’t help but think of the tale Izzi tells in tells in The FountainThe Fountain about Moses Morales’s about Moses Morales’s father.father.

Our stories rest on the foundations Our stories rest on the foundations our forefathers laid down – working our forefathers laid down – working “into the wood, into the bloom” – only “into the wood, into the bloom” – only to become the foundation for those to become the foundation for those who follow them.who follow them.

When Huxley writes When Huxley writes Brave New Brave New World,World, Shakespeare flies with the birds. Shakespeare flies with the birds.

And that, tragically, is the price the And that, tragically, is the price the World State pays: not just art, religion, World State pays: not just art, religion, and science, but and science, but definition,definition, foundation, foundation, and and meaning.meaning.

That is the cost John rejects, and That is the cost John rejects, and with good reason.with good reason.

So claim the right to be unhappy So claim the right to be unhappy because, in doing so, you claim the right because, in doing so, you claim the right to be happy, the right to seek truths for to be happy, the right to seek truths for yourself, the right to live life organically yourself, the right to live life organically and truthfully, the right to earn what you and truthfully, the right to earn what you receive, the right to produce something receive, the right to produce something piercing, the right to tap into whatever’s piercing, the right to tap into whatever’s larger than yourself, the right to be more larger than yourself, the right to be more than a body composed of chemicals that than a body composed of chemicals that the World State would recycle after your the World State would recycle after your death.death.

We must embrace the life we’ve We must embrace the life we’ve chosen, not the life we’ve been chosen, not the life we’ve been conditioned to choose…and do the best conditioned to choose…and do the best we can in the time we’re allotted, never we can in the time we’re allotted, never knowing when we’ll run out of time to knowing when we’ll run out of time to open our arms and eyes.open our arms and eyes.

Like I said earlier, if Like I said earlier, if Brave New WorldBrave New World ends there, at the close of the final battle, ends there, at the close of the final battle, I think the novel concludes perfectly.I think the novel concludes perfectly.

There’s just enough closure to let the There’s just enough closure to let the reader feel like he witnessed a complete reader feel like he witnessed a complete story, and just enough ambiguity to let story, and just enough ambiguity to let that same reader ponder what he’s just that same reader ponder what he’s just absorbed for a few days.absorbed for a few days.

Perhaps I wouldn’t feel this way if I Perhaps I wouldn’t feel this way if I hadn’t disliked Chapter 18 so profoundly hadn’t disliked Chapter 18 so profoundly the first time I read it.the first time I read it.

I understand why Huxley ends the I understand why Huxley ends the book the way he does, but I had a visceral book the way he does, but I had a visceral negative response to John’s ultimate negative response to John’s ultimate downfall.downfall.

Honestly, I don’t know what you do Honestly, I don’t know what you do with the Savage after that conversation with the Savage after that conversation with Mond that’s any better than what with Mond that’s any better than what Huxley came up with.Huxley came up with.

But I don’t think you need to do But I don’t think you need to do anything with him.anything with him.

Some stories don’t demand closure; Some stories don’t demand closure; in other cases, the imagined consequence in other cases, the imagined consequence proves superior to the explicit one.proves superior to the explicit one.

In In Brave New World’sBrave New World’s case, I think case, I think Huxley’s run up against both: he crafted a Huxley’s run up against both: he crafted a story that doesn’t demand an ending (it’s story that doesn’t demand an ending (it’s not like there’s much of a plot or sense of not like there’s much of a plot or sense of suspense!) and grafted an unsatisfying suspense!) and grafted an unsatisfying one on anyway.one on anyway.

To be fair, Huxley’s ending does have thematic To be fair, Huxley’s ending does have thematic resonance.resonance.

Huxley ultimately decides to force John to Huxley ultimately decides to force John to confront the knowledge that a) he’ll never be left confront the knowledge that a) he’ll never be left alone while he’s in the World State, b) that he’s not alone while he’s in the World State, b) that he’s not strong enough to keep all of his desires in check, and strong enough to keep all of his desires in check, and c) that he’s unable to deal with violating his principles c) that he’s unable to deal with violating his principles in order to satisfy his desires.in order to satisfy his desires.

John’s defining characteristic is inner turmoil, John’s defining characteristic is inner turmoil, and it makes sense that his defeat would lie in his and it makes sense that his defeat would lie in his own inability to grapple with something (which recalls own inability to grapple with something (which recalls the “broken coping skills” motif).the “broken coping skills” motif).

But I didn’t want John’s story to end that way – But I didn’t want John’s story to end that way – not because I like the character (I never grew as fond not because I like the character (I never grew as fond of him as I did of Winston; John’s too unstable and of him as I did of Winston; John’s too unstable and prone to violence for me to identify with him), but prone to violence for me to identify with him), but because it’s the opposite of because it’s the opposite of 1984’s 1984’s ending.ending.

It’s interesting – I don’t feel like Winston’s It’s interesting – I don’t feel like Winston’s defeat betrays the character because I feel everything defeat betrays the character because I feel everything in that story crescendos towards a single conclusion, in that story crescendos towards a single conclusion, and the fact that we don’t want to accept that and the fact that we don’t want to accept that conclusion as inevitable just adds to Orwell’s themes.conclusion as inevitable just adds to Orwell’s themes.

With With Brave New World,Brave New World, I felt like you could I felt like you could go anywhere after Chapter 17 – like John doesn’t go anywhere after Chapter 17 – like John doesn’t have to die, or even be defeated.have to die, or even be defeated.

That’s why I don’t feel like the ending is That’s why I don’t feel like the ending is necessary – it’s perfunctory, and I can’t convince necessary – it’s perfunctory, and I can’t convince myself that Huxley picked the best, most myself that Huxley picked the best, most profound, or even most interesting possibility.profound, or even most interesting possibility.

Even Huxley later admitted that he messed Even Huxley later admitted that he messed up his conclusion.up his conclusion.

As a young man, he says, he was blind to As a young man, he says, he was blind to the third option in front of John – that he could the third option in front of John – that he could find a middle ground in a society where science find a middle ground in a society where science can be reined in until it serves man once more can be reined in until it serves man once more instead of the other way around.instead of the other way around.

This was one of the reasons he came full This was one of the reasons he came full circle, ideologically speaking, over the course of circle, ideologically speaking, over the course of his career, and why his career, and why IslandIsland was so different from was so different from Brave New World.Brave New World.

Ending issues aside, though, there’s a lot to Ending issues aside, though, there’s a lot to like in like in Brave New World.Brave New World.

It’s a huge literary touchstone, inspiring It’s a huge literary touchstone, inspiring scores of tributes and knock-offs.scores of tributes and knock-offs.

As far as our curriculum is concerned, it’s a As far as our curriculum is concerned, it’s a perfect counterpart to perfect counterpart to 19841984 – not simply because – not simply because its author had such a profound effect on Orwell’s its author had such a profound effect on Orwell’s career, but because it allows us to continue career, but because it allows us to continue looking at that book’s ideas and even reassess looking at that book’s ideas and even reassess its conclusions.its conclusions.

As we move into the last quarter of the As we move into the last quarter of the year, our next book year, our next book (Never Let Me Go)(Never Let Me Go) will finish will finish our study of these themes, and will (hopefully!) our study of these themes, and will (hopefully!) help you enter the next phase of your lives with a help you enter the next phase of your lives with a richer and more comprehensive framework of richer and more comprehensive framework of beliefs, ideas, and philosophies.beliefs, ideas, and philosophies.

And we’ll try our own hand at making a And we’ll try our own hand at making a brave new world – because it’s your generation’s brave new world – because it’s your generation’s turn to try!turn to try!