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The turn of the screw summary
The turn of the screw summary
The turn of the screw summary
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Sexual Passion in The Turn of the Screw
In a criticism on Henry James’s story The Turn of the Screw, Strother Purdy suggests that large amounts of sexual passion may be assumed to exist underneath the surface of the narrative. Purdy says that under a Freudian interpretation of the story, the sexual element is easily recognized and is used as the whole source of the action. According to this theory, the governess wishes to impress her master because she is in love with him and, therefore, exceeeding her authority with the children. Although the governess only sees her master twice, Purdy refers back to what Douglas had said,” it was the beauty of her passion.” Since the master is not impressed by her initial and ordinary course of governessing, she must make up some life-threatening danger to the children so she can rescue them and win the masters love and affection. She figures the danger must be terrible because he told her he did not want to be bothered with matters dealing with the children. He basically tells her he cares nothing for the children. Purdy suggests the governess is unconscious in doing this because she is sexually repressed and cannot admit her sexual motives to herself
She believes she is actually protecting the children against an outside evil, which happens to coincide with her drive to demonstrate heroism and devotion to the master. According to Purdy, the governess conjures up ghosts because she invited them and willed them to come. Purdy feels the housekeeper plays her trump card and the governess' concern is not for the children but for all that would become of her, her bargain with the master, her relationship, and her passion for him. Purdy finds the following quotes to show her passion for the master and show that this serves as the motive of action.
“She did not know- no one knew- how proud I had been to serve him and to stick to our terms.”
“I set in motion the fine machinery to attract his attention to my slighted charms.
Russell, Bertrand. “Why I Am Not a Christian,” in Introduction to Philosophy. 6th edition. Perry, Bratman, and Fischer. Oxford University Press. 2013, pp. 56-59.
One issue which, like the rest, can be answered in more than one way is why Mrs. Grose believes in the Governess when she tells her about her ghost encounters. Usually one would second-guess such outlandish stories as the ones that the governess shares throughout the story, yet Mrs. Grose is very quick to believe our borderline-insane narrator. One of the explanations for such behavior could be the underlying fact that Mrs. Grose and the governess have a similar socio-economic background, therefore making them somewhat equal even if the governess does not always seem to think that way. This fact makes them susceptible to trusting and believing each other, and to believing that the ghosts are there, for the people that the ghosts are presenting used to be servants and therefore from a similar socio-economic background. To add on to that, Bruce Robbins proposes in his Marxist criticism of The Turn of the Screw that the idea of a ghost is synonymous to that of a servant, subconsciously making the two lower-class workers of Bly more vulnerable to believe that the ghosts were real; in other words, servants were ghosts....
The issue whether the governess was insane or not may never be solved. Not only because critics seem to be able to find as much evidence as possible to prove their arguments but also, the reliability of the account of the governess colors the whole story with great ambiguity. We are not certain of the state of mind of the governess when she wrote down the story and when she related the story to Douglas. However, as we closely examine the state of mind of the governess, her reliability does appear to be in question. Beidler provided two readings of The Turn of the Screw and in the second one he declared: ¡§the governess saw only what she wanted to see¡¨ (Beidler 9). She was so exhausted from her prolonged insomnia that she envisioned a story with ghosts for herself to fulfill her growth as a governess.
The purpose of this paper is to examine why the justice system fails for First Nations persons and alternative rehabilitation methods used by Aboriginal people, comprised of Aboriginal people, for Aboriginal people, in hopes to rehabilitate offenders and prevent criminal behavior in the Aboriginal community from precontact to today. Through the attempts of Aboriginal people to take control of their own destiny’s in the ever going struggle to attain self-government I will examine the aims and structure of one of these alternative rehabilitation methods, the Sentencing Circle used today to address the need to return to community based “Restorative Justice Programs” in the Aboriginal community
Differential association theory best explains the burglary deviance. There are many principles associated with this type of learning theory. Edwin Sutherland’s theory discusses how crime is a learned behavior where one’s family, peers, and environment are of great influence. Differential association theory seeks to prove that criminal behavior is learned and this paper will evaluate the connection between the two.
Before the civil rights movement gained momentum around 1955, the African-American community was looked upon by many as a group of second-class citizens who were undeserving of rights enjoyed by white Americans. This started to change when men like Malcolm Little (Malcolm X) stood up for the cause and fought back against segregation. He was a man from humble beginnings and who dealt with racism and hatred from a young age, all of which shaped his activism. Malcolm, after his death, was recognized as one of the most important people of the 20th century by TIME Magazine. He watched from a young age as white supremacist groups like the Ku Klux Klan (KKK) terrorized African-Americans by lynching and torturing them because of their skin color (“Malcolm X”). This among many other racists acts witnessed by Malcolm shaped his philosophical and political views. Malcolm was a controversial figure because he initially supported a violent revolution against whites, but he had many supporters in the African-American community. One of them was Manning Marable, who wrote a biography about Malcolm, Malcolm X: A Life of Reinvention, in 2011. This book brings Malcolm’s story to life through research of his experiences and interviews with his close family and friends. Michiko Kakutani, a New York Times book critic, emphasizes in her review that though the biography is not as intense in details and philosophical views as is Malcolm X’s own autobiography, Marable “manages to situate Malcolm X within the context of 20th-century racial politics in America without losing focus on his...
In conclusion, it is not the ghosts, as the governess suspected, that are corrupting the children, but the governess herself, through her continually worsening hysteria that is corrupting the children. Both Peter Quint and Miss Jessel are not real ghosts that have the peculiar habit of appearing before the governess and the governess alone but they are merely the signs of the fragmenting mental state of the governess.
The governess sees a woman on the other side of the lake and jumps to the conclusion that Flora has seen her and is choosing to act like she didn’t. The child was playing with a boat and had her back turned to the lake. Why would she think that she had to have seen her? There is no proof and does not even ask the child if she saw anything. She automatically assumes it’s Miss Jessel, the previous governess who died and that she is after Flora. She tells her story to Mrs. Grose drawing her in more deeply into believing her crazy hallucinations and Mrs. Grose asks her if she is sure its Miss Jessel and the governess replies “Then ask Flora—she’s sure!” and then immediately comes back to say “no, for God’s sake don’t! She’ll say she isn’t—she’ll lie” ((James 30). She comes to the conclusion that the child will lie about it when there is no reason to suspect that she would. Again, this is her jumping to conclusions, because there is not any proof to say that the children have seen or know anything about the ghost’s. “Thus a very odd relationship develops between the governess and the children, for the more she loves them and pities them and desires to save them, the more she begins to suspect them of treachery, until at last she is convinced that they, in league with the ghosts, are ingeniously tormenting her’ (Bontly 726). “The ghosts appear, thus, when the governess is both aware of the corruption which threatens the children and convinced of her own power to preserve them untainted” (Aswell 53). It’s the governess fabricating all this up in her mind again so she can play the part of
Barsh, R. 2005. Aboriginal peoples and the justice system: Report of the national round table on Aboriginal justice issues (Book Review). Great Plains Research, 359-362.
“Where Are You Going, Where Have You Been”, Short Stories for Students. Joyce Carol Oates.
B., Gfeller, K. E., & Thaut, M. H. (2008). An Introduction to Music Therapy: Theory and
Unlike sex, the history of sexuality is dependant upon society and limited by its language in order to be defined and understood.
I believe that the aim of education is to create well-rounded citizens in a democratic society. This means that students are not only being taught just the academic standards by also being taught social skills. The students will be able to be a citizen that will improve their society and be a person who is diverse and who is open to the differences in people. With this comes a couple of barriers, such as the desire to learn new things in both teachers and students in the classroom is lacking and the worker-as-machine model.
Wikipedia contributors, . "1945 India."Wikipedia, The Free Encyclopedia. , 22 august 2013. Web. 1 Apr 2014.
Jantsch, John. Let's Talk: Social Media for Small Business. 2nd ed. N.p.: Microsoft Office Live Small Business, 2009. 4-7. Web. 2 Dec. 2011.