Tyrant In Brave New World

“In every age it has been the tyrant, the oppressor and the exploiter who has wrapped himself in the cloak of patriotism, or religion, or both to deceive and overawe the People.” A quote by Eugene V Debs in his speech in Canton, Ohio, on June 16, 1918. Enter dystopia. In a universe already tarnished by future time and changing, pessimistic ideals or unconventional social standards, tyrants have the tendency to act as the main antagonist who enforce the moral laws of their worlds upon the innocent. And in George Orwell’s 1984 and Aldous Huxley’s Brave New World, the authors explore the ideas of dystopic tyrants though antagonists O’Brien and Mustapha Mond, who portray their ability to control through their individual societies’ extreme ideals

Firstly, Mustafa Mond explains how truth is a grave wrongdoing for modern society, “‘But truth’s a menace, science is a public danger. As dangerous as it’s been beneficent. It has given us the stablest equilibrium in history… But we can’t allow science to undo its own good work. That’s why we so carefully limit the scope of its researches’” (Huxley 227). At its core, the science in Brave New World is particularly limited to cloning and advanced technology which in itself, controls the populace by making them comfortable and euphorically happy. The contrast of this is the concept of future advancement and inevitable truth for a possibly different future. Mustapha Mond and those in a similar position merely desire the world to maintain its current shape and neither regress or progress in any form. They want a steady, unmoving equilibrium such as what they currently retain. Secondly, Bernard brings himself to attend a Solidary Service, where the people there will often sing songs and digest soma to feel the hypnotic effect of seeing and hearing Brave New World’s quantified deity known as Ford. “The chorus broke out into the third Solidarity Hymn: ‘Feel how the Greater Being comes! / Rejoice and in rejoicings, die! / Melt into the music of the Drums! / For I am you and you are I’” (Huxley 82). This hypnotic-like act induces a certain type of love, affection, and adoration for Ford, and resultantly, for this world’s government and the current way of life. It keeps them from thinking of alternative possibilities for the future, and rejoices in the worship of their great deity, which could be more of a relation to the world governments and their ability to maintain the peace rather than an literal immortal god. In either case, it promotes and influences the community into a type of