The present article analyses the representation of the political regimes in William Golding’s children’s dystopic novel, Lord of the Flies. Therefore, it, first of all, underlines the dystopian ...nature of the novel along with the features of plot, setting, characters and content to facilitate the reader to grasp the warning against totalitarianism throughout the novel. The study finds Aristotelian and Machiavellian philosophies of politics as highly convenient approaches to examine the political endeavours of the boys in the novel. As the key intention is to interrogate to what extent they fail or succeed in following the Aristotelianism and Machiavellianism, the paper presents a detailed comparative analysis of two separate philosophies to reveal their weaknesses and strengths in controlling people. The article then affirms that the order, set up through Aristotelianism, necessitates the repression of the evil, which is considerably tough for a ruler while the evil empowers Machiavellian totalitarians who turn citizens’ lives into a nightmare.
This Study sheds a new light on William Golding’s view of evil and good in Lord of the Flies. For many writers, critics and theorists, evil is a societal construct, while good is an internal one. ...Both are structured by external factors. William Golding, however, believes that man has an inherent potential for evil and that it cannot by any means be a cultural product as has long been thought. Man’s potential for good, on the other hand, is dictated by law, common sense, culture and from the fact that man’s social engagement with others is inevitable. In Lord of the Flies, Golding seeks to give answers to the philosophical questions: Can man live a lone? Can there be a life in the absence of law and order? What would become of people should there be no society or civilization? Golding’s central argument centers on critiquing the inherent potential of man’s capacity for evil in the absence of law and order. In this study, there will be an examination of Golding’s pessimistic view of good and evil in light of the modern literary definition of these polarities.
Literary representation of the dichotomy between good and evil has flourished as a new trend, especially in the post-war literature. Ugliness of war and hatred taught us about the inherent evil in ...human nature. Different scholarly studies showcase that human being is responsible for the perpetration of evil in society. Sir William Golding powerfully brought out this idea in his first and most popular novel Lord of the Flies (1954). The novel portrays the growth of evil interestingly in the absolute absence of the grown-ups and the evil is drawn through children without the control of any civilized restraints. This paper examines how the dichotomy between good and evil grow inherently in human heart with special reference to its theme, characterisation, different allusions, and the dystopian vision of the post-World War world. Keywords: Sir William Golding, Lord of the Flies, Evil, Absence, Civil Restraints, Dystopian Vision.
Individuals or groups targeted for sacrifice function as poison containers for the split-off emotions of the privileged, i.e., White males who tout patriarchal prerogatives and racial superiority as ...justification. Like nothing in over a century, the past five years have demonstrated the fragility of American democracy and the importance of We the People as author and director of the collectivity's efforts toward a more perfect union. Since the founding, the answer has been, White males, and as Daniel W. Drezner of the Fletcher School of Law and Diplomacy has noted, our Trumpian experience has elucidated nothing if not the ways in which the United States has stacked the deck against minorities.3 We have begun to talk about systems rather than individuals--about White privilege and White patriarchy-the notion that White people and especially White males have benefitted in American history at the expense of minorities.4 To improve our imperfect union, psychohistory prescribes empathy and introspection as a means for comprehending problems and a pathway to working toward solutions.5 With these concerns in mind, and taking into account New York Times columnist Ezra Klein's suggestion that many of America's success stories "didn't come from merit alone,'"11 set out to understand and explain how privilege worked in the most consequential career event of my life, when I was admitted to Harvard University.7 Since educational opportunity is a primary mechanism of upward mobility,8 such an approach seemed a particularly apposite focal point to examine how privilege was accorded at a critical juncture to a White male. The goal of the project was to connect the psychohistorian-to-be to the history in which he was embedded, to use psychohistory to demonstrate how social laws and norms-premised on group-fantasies-shaped social reality to benefit a particular White male, while denying opportunity to African Americans.9 The goal is to illuminate the macrocosm by contrasting it to the microcosm. The segregated way of life in Gadsden was decades old, originally constructed by Jim Crow laws which were passed just before the end of Reconstruction-doubtless using the Bible as the justification.27 In 1875, Article I, Section 33, of the Constitution of Alabama provided "separate schools 'for children of African descent.
In order to rethink the hierarchical opposition between savagery and civilization in Western discourse, Claude Lévi-Strauss brings in the idea of savage thinking in The Savage Mind (1962) and argues ...that civilized thinking and savage thinking are two parallel ways of thinking. To find out how savage thinking is operative and how the Eurocentric rhetoric of civilization is re-thought in William Golding's Lord of the Flies (1954), this paper focuses on the image of the child savage. Different from the commonly accepted idea that these civilized British children "degraded" into the state of savagery after living on an uninhabited island for a while, this paper argues that the representations of both "littluns" and the older boys as savages challenge the essentialist understanding of the savage as opposed to the civilized. The littuns represent noble savages while the older boys represent both ignoble savages and civilized colonizers. The double role of ignoble savage and civilized colonizer played by the older boys indicates the compatibility of savagery and civilization. The simultaneity of savagery and civilization dislodges the savage from its conventional positioning as a figure that belongs to a faraway place and the past and questions the Eurocentric rhetoric of civilization.
The mental spatializations or topographies that we construct, if only unconsciously, tend to place God, Heaven and Good in the heights and hence the Devil, Hell and Evil in the depths; we are, ...however, unaware of any specific studies and bibliographies on this issue pertaining theological and moral representation(s). As far as medieval religious architecture from (and since) the 12th century is concerned, this view materializes in the idea that the verticalism associated with the Gothic style (or mode) was a way of lifting and leading spiritually unto God the soul, the mind and the heart of the believers. This brief introductory note seeks to present the novel The Spire (1964), by Sir William Golding, awarded The Booker Prize (1980) and The Nobel Prize for Literature (1983).
İngiliz romancı William Golding’in 1959 yılında basılan ve Türkçeye ancak 2019’da Serbest Düşüş başlığı ile çevrilen eseri, roman başkişisi ve anlatıcısı Samuel Montjoy’un kronolojiyi takip etmeden ...kaleme aldığı otobiyografisi üzerinden sürdürdüğü geçmişini irdelemesiyle ortaya çıkan kişilik sorgulamasını ve kişiliğini yeniden şekillendirme çabasını konu edinir. Montjoy’un anlatısı, anılarına bir yolculuk, dolayısıyla geçmişte nasıl biri olduğunu ve şimdiki kişiliğini hangi geçmiş olayların şekillendirdiğini anlama serüveni olarak sunulur. Anlatıcı ve otobiyografi yazarı rollerini üstlenen Montjoy, anılarını okuyucusu ve daha önemlisi kendisi için “tutarlı” kabul edilebilecek bir örüntü içerisinde vermeye çabalarken bu çabasının aynı zamanda tutarlı bir kişilik oluşturmak için de olduğunu anlarız. Otobiyografisinde yer verdiği anıları, hayatının farklı evrelerinde kendisi için önem sırasına göre okuyucusuna aktarılır. Bu sayede anlatıcı, kişilik arayışında hatırlama/unutmanın önemine dolaylı da olsa işaret etmiş olur. Hatırlama/unutmaya dayalı bir yapı içerisinde anılarını ele aldığı ve hayat hikayesini okuyucusuna da aynı biçimde aktardığı için ancak zihnimizin ve hatıralarımızın aldatmacaları ile sürekli yeniden yazılan bir benlik oluşturabileceğimiz gerçeğini de ortaya çıkarır. Bu özelliği ile roman, otobiyografi yazımı alanında günümüz anlatı kuramlarına yaklaşmaktadır. Golding’in Serbest Düşüş romanı özgür irade, seçim yapma ve insanın düşüşü gibi konuları ele aldığı için daha çok varoluşçu romanlarla birlikte ve onların kuramsal çerçevesi dahilinde irdelenmiştir. Ancak Golding’in bu romanını otobiyografi yazımı ve kurgusal otobiyografi oluşturma çerçevesinde değerlendiren bu çalışma, roman başkişisinin anılarını yeniden yorumladığı ve onları tutarlı bir kişilik “resmi” yaratabilmek için yeniden şekillendirdiği bir travma anlatısı olarak incelemektir. Montjoy, sadece geçmişte yaptığı seçimleri anlayabilmek ve bugünkü ben’i hangi seçiminin oluşturduğunu bulmak için otobiyografi kaleme almamış, aynı zamanda hep “tam merkezde” var olan kendi karanlığını/kaybını ve bunun yarattığı baş edilmez korkunun nedenini de anlamak için hayatının belki de son evresinde bu işe kalkışmıştır. Romanda bu karanlık anın resmi tam olarak verilmese de kahramanın kendisi için oluşturduğu bu kişisel anlatısı bir “terapi” olarak işlev görür.
Researchers into Literature and Education from Norway, Pakistan and the United Kingdom used William Golding's Lord of the Flies to explore the potential of a literary text to encourage intercultural ...dialogue, employing an innovative teaching method, Google Circles, to provide a platform for asynchronous online discussion among three cohorts of students in higher education. The authors present here the ethical and moral responses to the novel. The authors' analysis of the data explores the students' thoughts about human nature and law and order, as well as responses made by the students to moral turning points in Golding's novel. The authors report that - although the novel provided a space for students from three national contexts to debate major existential questions using the affordances of the asynchronous digital platform - the students found it difficult to distinguish between the writer, the implied author and the narrative voice.
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Dostopno za:
BFBNIB, DOBA, IZUM, KILJ, NUK, PILJ, PNG, SAZU, SIK, UILJ, UKNU, UL, UM, UPUK
Thanks to the rising interest in island literary studies, there is a considerable body of research on the relationship between islands and utopia/dystopia, but the motif of food, namely, what ...characters eat on an island, has seldom been explored. Using Terry Eagleton and Frederic Jameson's theories on utopia and dystopia as an interpretive lens, and drawing upon the varied contentions regarding food and eating by Levi-Strauss, Paul Atkinson, Carol J. Adams and other theorists, this paper examines the triangular relationship of island, food, and utopia/dystopia in William Golding's Lord of the Flies. The paper argues that although this island story is generally categorized as dystopian, it blends both utopian and dystopian discourses and represents a literary endeavour to envision a 'good' utopia. This argument is supported by a detailed analysis of how the eating practices of the British schoolboys marooned on a desert island parallel their attempts to construct a desirable microcosm. By vividly depicting the boys' contrasting culinary patterns of gathering fruit and hunting pigs, Golding subverts the hierarchy built upon the opposition between the raw/vegetable and the cooked/meat and their corresponding implications of 'the barbarous' and 'the civilized.' His further depictions of the boys' cannibalism and degeneration into savages showcase his vision of human beings' universal evil, his doubt about the linear progress of Western society, and his caution about the potential disasters that might befall seemingly progressive civilization due to the fall of mankind.
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Dostopno za:
DOBA, IZUM, KILJ, NUK, ODKLJ, PILJ, PNG, SAZU, SIK, UILJ, UKNU, UL, UM, UPUK
Gangs are usually seen to exist on the edge of society, In the Mafia, on the street corner, or among those engaged In people- or drug-trafficking. In this article I take a different approach and ...argue that, especially In response to trauma, gang functioning may be present at the very centre of our society, and is sometimes to be found in governmental, business, public and voluntary sector organisations, as well as the groups and teams within them. Using Nobel-prize winner William Goldings novel Lord of the Flies to give shape to my ideas, I develop a psychoanalytic theory of gang functioning. I draw in particular on Kleinian psychoanalytic ideas as well as concepts from the psychoanalytic study of groups and organisations. I argue that the establishment of the gang involves primitive splitting and projective identification and the perversion of adult authority. I suggest further that gang functioning involves the destruction of the sensory and communicative apparatuses that alert the gang to reality, coupled with the creation of a substitute, false reality. These features enable the avoidance of painful truths and experiences and facilitate the enactment of hatred that is so characteristic of ganging behaviour.
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