As for art, people do not make it. Their life is so colorful, stable and happy that no inner state of mind should be expressed more effectively than consuming goods and reaching satisfaction, which pleases human bodily and spiritual needs. Talking about science, there is nothing that should be invented as the society living in wealth, and everyone have their lives at ease. How utopian indeed! His opinion leads us to the notion of dystopia, as the author concludes it to be a horrifying reality in which people shall live in one day in the alienated world enriched with technologies.
By converting into dystopia, the happy society becomes a place ruled under totalitarian conditions in our own eyes. Initially, John the Savage grasps the new word because he thinks it is a world with brave ideas, but later on he recognizes the world to be sinful. One has the freedom to choose between thinking differently and being a follower. Attempts to distort the unquestioned identity of the community will lead to social isolation. Freedom to think differently dies with dystopia.
- Cowardly Current Dystopia In Aldous Huxley’s Novel "Brave New World".
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Island is the perfect place for the different member of the community. Some members are not reliable members of the society, their appearance, skills and performance are not as they are meant to be, some of the members want to conduct scientific researches, and science is found as a disturbing element for the community. Such people who are like Bernard and Helmholtz need to accept the regime or to be expatriated if disobeyed.
People are meant to obey as they were learnt to, as their creators predestined them. As sexually immorality caused decay of Rome, so it could have the same implications on BNW. The brave new world is just a technically advanced world, a new world that was foreseen by Ford, the master of mass production. Identity of the consumers comes with their religion in Ford and massive consumption and comforting with their sins. The followers have no freedom to feel, think over or react to all the immoralities.
In such a stable community, people have to give up on the things they have always known and felt normal. The unsettling feeling about universal happiness appears when people think about giving up on normal values like home, family, freedom and other traditional value. It is not a real happiness. The curse of unquestioned stability is an element that suppresses the element of freedom. It suppresses the emotions about being special or different. People should fear emotions, because they are the sign of weakness and an inappropriate reaction.
Life is not valued, as every life can be replaced by thousands of other lives. Unnaturally, people should take death with ease. Dying is nice as they are taught so. Even when they die, their body is burnt and the ash is used for pragmatic needs. As for art, it is considered as an expression of feelings or attitudes that must be controlled. Most Popular.
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- 1. Introduction;
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- Brave New World versus Island — Utopian and Dystopian Views on Psychopharmacology?
Make it human. Make it relatable. Jared Yates Sexton, a professor at Georgia Southern University, has declared that 'people have already died' because of President Trump. National Review. The connection between soma and in authenticity is more complicated than a superficial reading might suggest. While Bernard consciously decides that he does not want to be anyone else, that his bad moods belong to him and are an essential if not the most pleasant part of who he is, Lenina seems to identify completely with the superficial values of Brave New World.
Authenticity understood as being oneself does not imply anything about the content of that self; it can be moody, or it can be shallow and hedonistically inclined. An authentic person is not necessarily a nice or interesting person. Like Lenina, they are people who seem to lack the capacity for authenticity altogether — the mindless taking of soma is a symptom, but not the cause of this condition. Apart from the discussion on authenticity as a characteristic of personal identity, there is also a discussion going on about authenticity as related to human nature, especially in the context of human enhancement Parens, Here, the idea of an authentic self is closely connected with authenticity as a human being and thus with human nature.
It remains unclear why certain unnatural interferences are problematic while others, apparently, are not. Being in touch with reality is what matters, and this is why the escapism of Brave New World is so forcefully rejected. This is exactly what Murugan, the crown prince of Pala does — he rejects the use of moksha medicine on the grounds that the experiences it evokes are not real. They do not refer to anything in the outside world, he claims. The answer dr Robert gives him is philosophically interesting enough to quote. He compares the experience of moksha-medicine with listening to music — which does not refer to anything outside itself either.
Who cares? Both have the merit of showing us something about the form that the use of psychopharmacology could take, and about the moral issues that might be connected to certain uses of psychopharmacology. In general, however, the dystopian view tends to be dominant in the ethical debate. Authors such as Sandel, Kass and Fukuyama all paint rather dystopian pictures of our biotechnologically enhanced future.
But if we reject the Island -view as unrealistic, why should we not reject Brave New World and the connected dystopian fears as well? Is that view not also completely unrealistic and overly pessimistic? As far as I can see, there is one argument one could appeal to in order to support the claim that Brave New World is more realistic than Island , and that is the claim that the driving forces and the dominant social and cultural values in Brave New World are more like those in present day Western societies than the culture and values of the island of Pala.
We recognise the economic drive, the consumerism, the commercialisation and the entertainment-culture of Brave New World. And while small-scale communities and Buddhist-inspired spirituality may not be viable options in our world, neither are Hatcheries and World Controllers. But, more importantly, I believe it is actually the wrong question.
Brave New World - Dystopia Essay - Words | Bartleby
The point of reading these novels is not that they show us how things are, but how they could be, and how we could look at them. Given the dominant position of the dystopian view, I think it would be good for the debate to pay more attention to the utopian view as well. This does not imply that we should uncritically applaud all the promises of the enhancement-industry, or that we should all become transhumanists overnight, but we should look seriously into the possible positive effects and applications of psychopharmacological enhancement.
We should put dystopia and utopia on a par and look at the possible ethical benefits as well as the dangers. It is remarkable that there is no research or discussion whatsoever on enhancing human functions such as empathy, sympathy, trust or altruism. I will conclude by leaving the world of literary fiction and return to our own real world. While we can learn a lot from utopian and dystopian fictions, they also carry the danger of forcing us into dichotomous ways of thinking good and bad; for or against and oversimplified views of the world.
Two aspects that are typical of utopias and dystopias alike, but do not correspond to the actual situation in our world, they are the existence of a totally controllable society and the presence of only one single view of the good life. In these respects both Brave New World and Island differ significantly from our Western society, which is characterized by great individual freedom and a pluralism of worldviews.
Having recognized this, we can draw three more conclusions that are important for the psychopharmacology debate.
66 Brave New World Essay Topics That Will Make You Think
First, the effects of psychopharmacological substances depend greatly on the society in which they are embedded. Soma could not do its work without the whole constellation of a mind-numbing pleasure industry, without the lack of critical faculties or real love and without the specific social codes of the New World. Likewise, moksha-medicine would not work if it were not embedded in the social programme of education, training and practice of the Island of Pala.
Without the specific religious or spiritual framework that gives meaning to the moksha-medicine experience, it may not even yield the same experience.
Psychotropic substances are part of a comprehensive social order, the organization of society, its values and its institutions. So, whatever new psychopharmacological substances will come to do and mean in our world will be very much intertwined with our society as a whole. They will reflect the values we hold, they will be embedded in our social practices and institutions — and so we cannot judge their moral meaning without looking at these social structures, institutions and our cultural values.
Whether or not new psychopharmacological substances will help create inauthentic and shallow people will depend for a great part on social factors, not on the drug or substance itself. However, secondly, unlike in Brave New World and Island , in which — as in all utopias — there is almost total control over society, we will not be able to completely control the place or function new psychotropic substances will get in our society. Nor will we be able to control the ways in which new substances will become embedded in society, or the ways in which such substances may alter society.
Laws, regulations and other forms of government control can of course influence the course of events but they cannot control it completely. It would be an illusion to think that we can predict exactly what the social effects of new substances will be, how society will react and how common values and practices might be changed due to these new substances. It is even more illusionary to think that we can arrange and govern all these effects and changes.
In our complex and pluriform world that is simply impossible. It is dangerous to forget that in our world complete control is impossible, and even more dangerous to forget why we should be happy that this is so. If you require evidence, just look around.
This formulation, however, overlooks another important characteristic of our present world, that of pluralism. I believe, thirdly, that this value and life-style pluralism that characterize our world should be taken more seriously. As we have seen, the enhancement debate is in an important sense a debate about the good life and about human flourishing or human happiness.
Underneath the discussion on authenticity lies a deeper discussion on what it is to be human. In Brave New World the dominant view is one that we intuitively tend to reject: a view in which safety, stability, and pleasure dominate all other values. In Island the dominant view of the good life is a view that is perhaps more attractive to us, with its emphasis on humanity, compassion and meaning. Pluralism is absent in both worlds. Dissidents hardly exist. In Brave New World those who are too self-conscious or hold different views on the good life who, for example, value truth or beauty over happiness are banned to remote islands.
In Island , the main dissident is Murugan, the crown prince of Pala who eventually betrays Pala by handing it over to a rivalling neighbour Sultan who is only interested in the oil reserves. This ending of the novel may be taken to suggest that economic forces will eventually ruin any good society, but also that a peaceful pluralism is not possible.
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