Comparing Themes in Cat’s Cradle and Slaughterhouse Five
Throughout his career, Kurt Vonnegut has used writing as a tool to convey penetrating messages and ominous warnings about our society. He skillfully combines vivid imagery with a distinctly satirical and anecdotal style to explore complex issues such as religion and war. Two of his most well known, and most gripping, novels that embody this subtle talent are Cat's Cradle and Slaughterhouse-Five. Both books represent Vonnegut’s genius for manipulating fiction to reveal glaring, disturbing and occasionally redemptive truths about human nature. On the surface, Cat’s Cradle and Slaughterhouse-Five are dramatically different novels, each with its own characters, symbols, and plot. However, a close examination reveals that both contain common themes and ideas. Examining and comparing the two novels and their presentation of different themes provides a unique insight into both the novels and the author – allowing the reader to gain a fuller understanding of Vonnegut’s true meaning.
One of the most prevalent themes in Vonnegut’s works is religion. In the early pages of Cat’s Cradle, Vonnegut submits his contention that "a useful religion can be founded on lies (Vonnegut, Cats Cradle 16)," meaning that, fundamentally, religion is about people, not about faith or God. Reminiscent of Karl Marx’s description of religion as the "opiate of the masses," he describes all religions as mere collections of "harmless untruths" that help people cope with their lives. The Book of Bokonon in Cat's Cradle represents this portrait of religion at both its dreariest and its most uplifting, Bokononism is contradictory, paradoxical, and founded on lies; its followers are aware of this...
... middle of paper ...
...refree tone highlights them by providing irony and contrast. This unparalleled ability to seamlessly combine a light tone with serious theme is what distinguishes Kurt Vonnegut from other writers, Although Cat's Cradle and Slaughterhouse-Five share common themes, the presentation of each of the themes is different in each book. The two novels complement each othe, and comparing both can provide a higher level of understanding for each. Vonnegut never forces his opinions - he makes statements by asking questions, and presents his themes through subtle, but powerful stories, His goal is to get readers to re-examine, not necessarily to change, their lives, morals, and values. Themes such as death, war, and religion are as old as literature itself, yet Vonnegut adds a unique twist to them, inviting the reader to look at these issues from an entirely new perspective.
"In Slaughterhouse Five, -- Or the Children's Crusade, Vonnegut delivers a complete treatise on the World War II bombing of Dresden. The main character, Billy Pilgrim, is a very young infantry scout* who is captured in the Battle of the Bulge and quartered in a Dresden slaughterhouse where he and other prisoners are employed in the production of a vitamin supplement for pregnant women. During the February 13, 1945, firebombing by Allied aircraft, the prisoners take shelter in an underground meat locker. When they emerge, the city has been levelled and they are forced to dig corpses out of the rubble. The story of Billy Pilgrim is the story of Kurt Vonnegut who was captured and survived the firestorm in which 135,000 German civilians perished, more than the number of deaths in the bombings of Hiroshima and Nagasaki combined. Robert Scholes sums up the theme of Slaughterhouse Five in the New York Times Book Review, writing: 'Be kind. Don't hurt. Death is coming for all of us anyway, and it is better to be Lot's wife looking back through salty eyes than the Deity that destroyed those cities of the plain in order to save them.' The reviewer concludes that 'Slaughterhouse Five is an extraordinary success. It is a book we need to read, and to reread.' "The popularity of Slaughterhouse Five is due, in part, to its timeliness; it deals with many issues that were vital to the late sixties: war, ecology, overpopulation, and consumerism. Klinkowitz, writing in Literary Subversions.New American Fiction and the Practice of Criticism, sees larger reasons for the book's success: 'Kurt Vonnegut's fiction of the 1960s is the popular artifact which may be the fairest example of American cultural change. . . . Shunned as distastefully low-brow . . . and insufficiently commercial to suit the exploitative tastes of high-power publishers, Vonnegut's fiction limped along for years on the genuinely democratic basis of family magazine and pulp paperback circulation. Then in the late 1960s, as the culture as a whole exploded, Vonnegut was able to write and publish a novel, Slaughterhouse Five, which so perfectly caught America's transformative mood that its story and structure became best-selling metaphors for the new age. '"Writing in Critique, Wayne D. McGinnis comments that in Slaughterhouse Five, Vonnegut 'avoids framing his story in linear narration, choosing a circular structure.
Kurt Vonnegut's manipulation of time and place adds a science- fiction element to Slaughterhouse-Five. Structarally, the novel is far from traditional.
Cat's Cradle by Kurt Vonnegut is a satire on the state of world affairs in the 1960's. Vonnegut made a commentary in this book on the tendency of humans to be warlike, belligerent, and shortsighted. The main character of the book, the narrator, is certainly not a protagonist, although the modern reader craves a hero in every story and the narrator in this one is the most likely candidate. Through the narrator's eyes, Vonnegut created a story of black humor ending in the destruction of the earth.
It seems Vonnegut's characters are the victims to the cruel "joke" of life. In Cat's Cradle he suggests that God is the joker. Like any good comedian, he must consider his timing and his audience. By using human beings that are always trying to understand it all in a scientific age, it becomes the perfect "set-up". His method of delivering the joke seems to be either through Religion or Science. In the novel, the more the characters try to find the meaning of life, the funnier and more absurd the joke becomes. And no one is laughing harder than Bokonon. Julian Castle quotes this poem from The Books of Bokonon after Jonah shrieks, "My God-life! Who can understand even one minute of it?"
Meeter, Glenn. "Vonnegut's Formal and Moral Otherworldliness: Cat's Cradle and Slaughterhouse-Five," in Jerome Klinkowitz & John Somer (eds.), The Vonnegut Statement. USA: Delacourte Press/ Seymour Lawrence, 1973, 204-220.
Kurt Vonnegut uses a combination of dark humor and irony in Slaughterhouse-Five. As a result, the novel enables the reader to realize the horrors of war while simultaneously laughing at some of the absurd situations it can generate. Mostly, Vonnegut wants the reader to recognize the fact that one has to accept things as they happen because no one can change the inevitable.
It is human nature to question our origins and wonder if we have purpose in this world. Rene Descartes sought to answers these questions by examining himself and God through his Meditations. In Meditation II, Descartes believes his mind is certain because he is able to perceive and understand thoughts. His many questions lead him from one idea of certainty to the next. The explanations of these ideas are clear enough for his argument to be considered true.
The book entitled Meditations on First Philosophy is a philosophical treatise of Rene Descartes. It is first published in 1641 in Latin. Then, it is translated to several languages such as French in the latter years.
In the “Mediations of First Philosophy” Descartes tries to prove the existence of God in the third meditation. He does this by coming up with several premises that eventually add up to a solid argument. First, I will explain why Descartes ask the question, does god exist? And why does Descartes think he needs such and argument at this point in the text. Secondly, I will explain, in detail, the arguments that Descartes makes and how he comes to the conclusion that God does exist. Next, I will debate some of Descartes premises that make his argument an unsound one, including circular reasoning. Finally, I will see if his unsound argument has diminished and undermined his principal goals and the incorrigible foundation of knowledge.
In this paper, I will explain how Descartes uses the existence of himself to prove the existence of God. The “idea of God is in my mind” is based on “I think, therefore I am”, so there is a question arises: “do I derive my existence? Why, from myself, or from my parents, or from whatever other things there are that are less perfect than God. For nothing more perfect than God, or even as perfect as God, can be thought or imagined.” (Descartes 32, 48) Descartes investigates his reasons to show that he, his parents and other causes cannot cause the existence of himself.
He argues that if he does not solve God’s existence, he will not be certain about anything else. Thus, Descartes says that he has an idea of God and, therefore, God exists. However, in order to be certain of His existence, Descartes provides proofs that will illustrate his reasoning. The four proofs include formal reality vs. objective reality, something can’t arise from nothing, Descartes cannot be the cause of himself, and therefore, the bigger cause is God. Now that Descartes knows God is real, he must solve another aspect, which is if God can be a deceiver. Descartes believes “it is clear enough from this that he cannot be a deceiver, since it is manifest by the natural light that all fraud and deception depend on some defect” (89). In other words, God possesses all of the perfections that Descartes cannot have but those perfections that are in his thoughts, concluding that God has no defects whatsoever according to the natural
Up until the Third Meditation, Descartes arguments made sense with minor flaws, but not every argument is perfect. Trying to prove God’s existence… I believe that people should not being trying to prove whether or not God is real. As Pascal said, “If there is a God, he is infinitely beyond our comprehension, since, being indivisible and without limits, he bears no relation to us… That being so, who would dare to attempt an answer to the question? Certainly not we, who bear no relation to him” (Pascal
In Descartes’ Cosmological Proof of God, I understand that the cause of an idea must have as much formal reality as the objective reality of the idea. I also understand that the idea has infinite objective reality. However, I am not fully convinced that it is impossible for a mortal, finite person to take the idea of a finite being and continually think “upward,” forming the idea that there is a being that is supreme to themselves.
The purpose of my essay will be to examine Descartes' argument for the existence of God. First, I will discuss Descartes’ proof for the existence of God then I will critique the argument of his existence. Lastly, I will point to some complications and problems that exist within the proof. Descartes’ proof of the existence of God is presented in the Third Meditation. He shapes his argument on the proof in the Second Meditation that in order for Descartes to think he must exist. From this specific examination he realizes his existence is very clear and distinct in his mind because of the fact he had just discovered his own existence. He then creates a rule that whatever things he sees are clear and distinct, are all true. Descartes begins his proof by splitting his thoughts into four categories, which consist of ideas, judgments, volitions, and emotions. He then further analyzes these categories to decide which thoughts might consist of error.
...e. He argues that the essence of God implies the existence of God. While the idea of God is present to the human mind, it is different from other ideas because such an idea is that of a supremely perfect being. God would not be a perfect being if there was the impossibility of his existence. Consequently, God’s existence cannot be separated from His essence. His essence is to exist and his existence is necessary. Using the criteria for truth, Descartes notes that he clearly and distinctly apprehends God’s essence to be supreme perfection. Such perfection is void of limitation. This argument is not contingent on Descartes recognizing his existence first as per the previous proof for God’s existence. God becomes the subject and existence the predicate. God is seen by virtue of His own existence. Such knowledge is clear and distinct and guarantees truth for Descartes.