Wait a second!
More handpicked essays just for you.
More handpicked essays just for you.
The matter of gender in 1984 by george orwell
The matter of gender in 1984 by george orwell
Discuss John Locke's views about the liberty of the individual
Don’t take our word for it - see why 10 million students trust us with their essay needs.
Recommended: The matter of gender in 1984 by george orwell
Sensory experience refers to any activity that stimulates one of the five senses. It is a culturally embedded, socially collective and physically embodied phenomenon that provides an instinctive dimension to identity. Imposing directly on our day-to-day lives, sensory experience marks similarity and difference in social practice in immediate and unspoken ways. In this essay I will discuss how sexual experience in the writings of George Orwell is used to highlight a limited sensory experience in post-World War Britain. I will be focusing on the novel 1984 and his essays Boys’ Weeklies and The Art of Donald McGill. When Thatcher became Prime Minister in 1979, Britain was characterised by an impulse of liberation from anything that was highly controlled or limited by the government in the 15 years prior to the war. The sexual revolution, in particular, allowed people a sense of power in retaliation to an outside world of controlling politics. Thatcher’s government appeared to prolong the sentiment with market-led liberal ideology based on individualism. Orwell’s progressive novel is located in the 1980’s and tracks the consequences of a society in constant demand for quick fixes of passion, parallel to the consumerist desires of modern capitalism. I will argue that Orwell’s writings accentuate a decline in the quality of sensual encounters in the ‘New World’, producing a loss of sensory awareness and embodied consciousness. This outright condemnation of the present is encapsulated in his descriptions of sexual impulses, which are increasingly controlled and thus compromised, by the overbearing influence of modern capitalism. Towards the end of the 20th century, sexuality increasingly moves away from individual experience and t...
... middle of paper ...
...er for a ‘good society’ has been around since the 18th century. John Locke’s teaching promised an “unheard of degree of individual freedom, an unlimited opportunity to compete for material well-being, and an unprecedented limitation on the arbitrary powers of government to interfere with individual initiative." In this sort of society we would have a collective responsibility over the establishments that shape our lives and will thus have the freedom to experience life at an individual level. This is because the individual would be involved in the creation of the social, political and cultural changes that affect our laws, morals and attitudes that inevitable shape our sensual experiences. Paradoxically, the further away we move from the concept of ‘individualism,’ the more we would begin to uncover our potential for unrestrained and unique sensual experience.
Judith R. Walkowitz is a Professor Emeritus at John Hopkins University, specializing in modern British history and women’s history. In her book City of Dreadful Delight, she explores nineteenth century England’s development of sexual politics and danger by examining the hype of Jack the Ripper and other tales of sensational nature. By investigating social and cultural history she reveals the complexity of sexuality, and its influence on the public sphere and vice versa. Victorian London had upheld traditional notions of class and gender, that is until they were challenged by forces of different institutions.
Ayn Rand's classic story of one man's desire to become an individual in a nameless society presents a compelling refutation of collectivism in all forms. The hero, labeled "Equality 7-2521" by the State, chooses to challenge conventional authority as he learns the joys of experimentation and discovery, the ecstasy of human love, the challenge and fairness of liberty, and the happiness of self-interest. Equality 7-2521 writes three unique phrases in his journal: 1. "My happiness needs no higher aim to vindicate it. My happiness is not the means to an end. It is the end.", 2. "We know that we are evil, but there is no will in us and no power to resist it.", 3. "The word 'We' . . . must never be placed first within man's soul.". These phrases will be discussed individually in the remainder of this essay.
...lass and sexuality by including papers like Stead's which brought middle-class readers in touch with the events of working-class London and provided workers with middle-class representations of themselves. City of Dreadful Delight is an assortment of cross-cultural contact and negotiation between class and sexuality in Victorian era London. Walkowitz's analysis emphasizes distinct “classes,” and the impact of events on each group. Through close social and cultural analysis of the explosion of discourses proceeding and surrounding Jack the Ripper, Walkowitz has demonstrated the historical importance of narratives of sexual danger particularly in the lens of sexuality and class. She explicitly demonstrated the conflicted nature of these discourses, outright showing the women marginalized by male discursive dominance, whose struggles continue to even generations later.
She contends that society cannot emphasise individual autonomy or social structure, and that both are required in a healthy society and ought to be unified. Lee declares that “what often takes the form of permissiveness in our society exists as the freedom to be, and to find actualization; and it is found within a clearly delineated structure” (10). She emphasises that it is important to allow the individual to deduce proper action through their own interpretation of an outlined structure; the individual ought to be able to make mistakes within a guided environment. Therefore, this structure is what offers individuals the methods to seek their own path in life. Creativity and natural differences are not squandered by group responsibility; rather, they are encouraged through the imperative of all working toward a common goal based on a shared culture. Specific to Western culture, Lee emphasises that individual independence ought not to be idealised as the end goal of personal growth. This concept, known as negative freedom, was discussed heavily in lecture and highlighted as unfeasible. It is impossible for an individual to disconnect completely from his or her society and fellow mankind. For example, a lottery winner is not free of society; rather, he or she now controls a large amount of capital to be used in obtaining services from other people. In contrast, true individual autonomy, or positive freedom, derives from working with other individuals within a shared cultural upbringing. This common backdrop allows mutual understanding and respect to flourish, through which true individual autonomy can be
Thomas Paine begins his article by first exploring the differences between society and government. He explains that, “society in every state is a blessing, but government, even in its best state, is but a necessary evil.” (Frohnen 179) What he means by this is that to have society and community is a privilege, because we as humans are designed to have a need for human interaction, while government on the other hand is only a necessary evil, simply because we as humans are also designed to be inherently evil, and therefore government is a necessary evil to have in order to monitor wrongdoing, or to keep us from our own vices in other words. This emphasizes the Classical Christian Anthropological principle of duality, which is the inner struggle that we as humans have between amor sui, the love of self, and amor dei, the love of God. This struggle springs from the fact that evil is found within man, and we must mak...
At the very foundation of Locke’s political theory is a conflict theory based on equality and reciprocity. Locke begins his argument by making the claim that all men exist in a state of nature, which includes liberty and equality, “wherein all the power and jurisdiction is reciprocal, no one having more than another” (Locke, 8). In this, Locke asserts the idea of liberty and equality as mutually associative. Humans are all equal, and they have the liberty to pursue their interests, but Locke warns that liberty is not a synonym for license. By stating that society is based on the pillars of liberty, equality, and recip...
John Locke, John Stuart Mill, and Jean-Jacques Rousseau all dealt with the issue of political freedom within a society. John Locke's “The Second Treatise of Government”, Mill's “On Liberty”, and Rousseau’s “Discourse On The Origins of Inequality” are influential and compelling literary works which while outlining the conceptual framework of each thinker’s ideal state present divergent visions of the very nature of man and his freedom. The three have somewhat different views regarding how much freedom man ought to have in political society because they have different views regarding man's basic potential for inherently good or evil behavior, as well as the ends or purpose of political societies.
Thomas Hobbes and Jean-Jacques Rousseau were 17th and 18th-century philosophers with very similar, yet contrasting theories about human nature. Whereas Hobbes created his philosophy based on the idea that humans are naturally competitive, violent, and selfish, Rousseau’s philosophy is based on his opinion that man is good by nature, but corrupted by society. Hobbes ideas may be viewed as quite cynical, especially when compared to Rousseau’s more idealistic ideas. Both philosophers discussed ideas relating to a ‘state of nature’ and what would happen to man once placed in a ‘state of nature’ stripped of outside influences. Also, both philosophers discussed their ideas about what exactly morality and ethics are and why humans act in the way that
The reconciliation between social structure and personal autonomy has become a key problem in the world today. Dorothy Lee addresses the difficulty to comply these two broad areas in order for them to work in accordance to one another. It is known that every individual has the capacity to act upon free will however in conformity with society to achieve the greater good. Dorothy Lee explores the importance of human dignity and how every person is entitled to rights and obligations to become essential parts of society. She tends to distinguish the differences from a holistic outlook from that of an individualistic perspective comparing “principles of conformity and individual initiative, group living and private freedom of choice, social regulation and personal autonomy.” (15) The key social problem being discussed limits us from our full potential due to our constant stimulation by how society wishes on socializing us. Society’s intentions of nurturing individuals to behave a certain way does have it’s restraints on personal freedom which is depicted as the dilemma that Dorothy Lee intends on deciphering.
In The Social Contract philosophers John Locke and Jean-Jacques Rousseau discuss their differences on human beings’ place of freedom in political societies. Locke’s theory is when human beings enter society we tend to give up our natural freedom, whereas Rousseau believes we gain civil freedom when entering society. Even in modern times we must give up our natural freedom in order to enforce protection from those who are immoral and unjust.
One of George Orwell’s most significant goals as a writer was to receive recognition for his works. Orwell achieved his aim by projecting his political perspectives into fictional works such as 1984 and Animal Farm. His position against totalitarianism is strongly evident throughout his novels and even today Orwell’s works still seem relevant because of the fear of totalitarian governments perpetuated by the media and the recent democratic uprisings in the Middle East against dictatorial regimes. In this essay, I argue that Orwell’s reasons for writing, as he outlines them in his essay “Why I Write,” is to seek literary fame and he found that through incorporating political commentary into his writing; in doing so, Orwell successfully turns his political thoughts into a form of art. Using 1984 and D. J. Taylor’s article “Left, Right, Left, Right,” I will also discuss briefly how Orwell’s novels can apply to contemporary political situations.
Hobbes’ Leviathan and Locke’s Second Treatise of Government are considered prevalent political writings, posing crucial theories, particularly the concept of a social contract; both philosophers reiterate the importance of transitioning from differing States of Nature to governed societies, but essentially vary as to the reason of ‘escaping’ the State of Nature. I argue the basis of the disparities between some of their theories lie in their definitions of human nature, which attributes to their descriptions of the State of Nature (and its compositions), which ultimately forms the foundations of their respective social contracts. This progressive effect stimulates the identification of key differences to which this response will discuss.
Similar to Freder, Orwell’s hero, Winston, serves as a vehicle for the audience to empathise with the composer’s revulsion of such tyrannical institutions, through the first person narration in “his mother’s death was…sorrowful in a way that was no longer possible.” The unequivocal tone emphasises the paucity of emotion that pervades Oceania, and thus the dehumanisation of society, reiterated by the simile “they swallowed it with the stupidity of an animal.” Here, the collective pronoun “they” suggests that the masses have lost their individuality, paralleling the workers in Metropolis as highlighted by their uniform. Sharing Lang’s fear of technological repression, Orwell’s satirical attack on totalitarianism is furthered by the hyperbolic
Sensation and perception are two processes that interconnect to allow one to gain sense of the surrounding world. Sensation, which is the reception of an external stimulus through sight, smell, taste, touch, and sound, is the initial step of this process, whereas perception is the second step, where interpretation of this data is converted into a mental representation, which is then capable of being used by the individual. Sensation turns into perception through transduction, which is the conversion of external stimuli into signals that are then sent to the brain and analyzed. In the Sensory Challenge, the five senses are tested, providing a score at the end that indicates how acute these senses truly are in that individual.
To Aristotle, the Good Society permits some of its members to live the good life. To Hobbes, it provides sufficient order to allow material progress. To Locke, it guarantees life, liberty and prosperity. To Rousseau, it preserves as much as possible the conditions of liberty and equality that humankind enjoyed in the ‘state of nature’. To Adam Smith, it has nearly absolute economic freedom. To Thomas Jefferson, it consists of people who live in small- scale, rural communities characterized by high quality of life. To Alexander Hamilton, it consists of people who live in modern industrial cities characterized by a high standard of living. To Marx, it ha...