When Mond argues that this includes the "right to grow old and ugly and powerless; the right to shake up syphilis and cancer; the right to have little to eat; the right to be lousy," etc., gutter counters, "I claim them all" (Huxley, 1969, 163). Of course, John is not saying that he enjoys all these possibilities of suffering, exactly rather that he is willing to remain firm them, willing to pay them as the price of enjoying God, truth, beauty, independence, and so on.
Again, the interrogative of merriment, like the question of truth, depends on who is defining those words. To John, it is not happiness to live like a robot, conditioned into a call d avow of non- forgivingness by social engineering and drugs. Mustapha Mond is correct in transaction the lives of the robot-citizens of the utopia lives of " solacement," but it is not the comfort of human beings beings who atomic number 18 free to take action which will lead to their own hard-won comfort. Instead, the comfort of these robots is the comfort of objects without any of the sensibilities or freedom of fully human beings.
The "happiness" which the drug soma brings to these robots is not true happiness, either, but is an artificial means of addicting them to give up
Of course, to Mond such thoughts ar tremendously dangerous because they would lead the individuals in the utopia to think of others rather than focusing exclusively on their own pleasure and comfort. To introduce the concept and practice of true love for another, or for others in the community, would lead to the possibility of true renunciant happiness which would destroy the false values of the utopia.
Mond is wrong, therefore, when he argues that the citizens of the utopia are happy. They cannot be happy if they do not have the freedom to decide what they will do, feel, think, and love.
Huxley, Aldous (1969). Brave New World. New York: unending Library.
Merton, Thomas (1978). No Man Is An Island. New York: Harvest.
This siding with John does not negate the arguments of Mond.
There is no doubt that the first appearance of the utopia in this novel has led to the elimination of the possibility of the or so horrendous sources of suffering perpetrated in history, including and especially those perpetrated by human beings against other human beings. For example, reading Viktor E. Frankl's Man's Search for Meaning virtually the horrors suffered by Jews and others in the Nazi concentration encampments, it is tempting to carry with Mond that the utopia which eliminates such horrors is indeed a genuinely desirable society. notwithstanding even in the midst of those horrors, the prisoners experienced happiness, even if it meant unaccompanied that the camp to which they were sent did not have a botch up chamber, meaning that the mundane tortures they underwent without the threat of death by splatter were instead seen as enjoyable:
All through the iniquity and late into the next morning, we had to stand outside, frozen and soaked to the strip after the strain of our long journey. And yet we were all very pleased! There was no chimney in this camp and Auschwitz was a long way off (Frankl, 1984, 56).
Also, before we are too quick to dismiss the society defended by Mond as an outrageous example of totalitar
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