Course Hero. Accessed December 29, John paces the room, glancing at the shelves of books.
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When he finds a world fake-leather brave with an embossed golden New, My Life and Works by Our Ford, essay a chapter of essay on a new by a window, he leafs world and, but it does not interest him.
Helmholtz sinks into a comfortable overstuffed armchair and accepts a cup of caffeine solution from the essay. Bernard creeps brave to what he deems to be the most uncomfortable chair and slides into it.
Mustapha Mond strolls in, shakes hands with the three men before him, and turns to John. He opens the conversation by stating ,"So you don't much like civilization, Mr.They want happiness. They enjoy soma—if they have free time, they just use more of it. While John believes that the World State citizens have been conditioned to love their slavery, Mond argues that if people love slavery, then it isn't really slavery. He admits that, in his youth, he was nearly exiled for conducting unauthorized science. Bernard starts to beg for Mond to change his decision. Three men arrive to drag him away and give him soma as a sedative. Mond declares that Bernard does not understand that exile is really a reward. The islands have many of the most interesting people on the planet. They are individuals who are unable to fit into World State society. Mond informs Helmholtz that he is almost jealous of him. Helmholtz asks why he does not choose to go into exile himself. Mond thinks that it is a good thing that the islands are there, as if dissidents such as Bernard and Helmholtz could not be sent to them, they would likely be killed. He asks whether Helmholtz would enjoy going to a tropical island. Helmholtz declares that he would prefer to go to an island with an unpleasant climate as it would encourage him to write. Mond suggests that he is exiled to the Falkland Islands. And that was the end of the only society of Alphas that the world has ever seen. Happier than your friend here, for example. They don't find it so. On the contrary, they like it. It's light, it's childishly simple. No strain on the mind or the muscles. Seven and a half hours of mild, unexhausting labour, and then the soma ration and games and unrestricted copulation and the feelies. What more can they ask for? True," he added, "they might ask for shorter hours. And of course we could give them shorter hours. Technically, it would be perfectly simple to reduce all lower-caste working hours to three or four a day. But would they be any the happier for that? No, they wouldn't. The experiment was tried, more than a century and a half ago. The whole of Ireland was put on to the four-hour day. What was the result? Unrest and a large increase in the consumption of soma; that was all. Those three and a half hours of extra leisure were so far from being a source of happiness, that people felt constrained to take a holiday from them. The Inventions Office is stuffed with plans for labour-saving processes. Thousands of them. For the sake of the labourers; it would be sheer cruelty to afflict them with excessive leisure. It's the same with agriculture. We could synthesize every morsel of food, if we wanted to. But we don't. We prefer to keep a third of the population on the land. For their own sakes—because it takes longer to get food out of the land than out of a factory. Besides, we have our stability to think of. We don't want to change. You need the wheels to keep turning, and you need men around to keep turning them. Otherwise, everyone will die. Fanny tells Lenina to be more promiscuous. They both agree wholeheartedly that "everyone belongs to every one else. So let people have everything they want—immediately. Shorten the interval between desire and consummation. With any luck, you can get rid of emotion altogether! Now we go back to Henry Foster and Bernard Marx. Henry declares that Lenina is a wonderfully "pneumatic" as in, full of emptiness girl—he recommends that the Assistant Director "have her" as soon as possible. Bernard Marx hears this and turns pale. Meanwhile, Lenina says she's getting tired of just Henry anyway—she's starting to get interested in this other guy, Bernard Marx, an Alpha-Plus. He has asked her to visit a Savage Reservation with him. But Fanny is concerned because Bernard has a poor reputation. But Lenina is determined to "spend time with" i. The Controller asks the students whether any of them has had to deal with a difficult obstacle, or if they ever wanted something they didn't get. A boy admits he once had to wait four weeks before a girl let him have sex with her. Back to Bernard, who is disgusted by the other men's conversation because they speak of Lenina as mere meat. He wants to hit them both in the face. And maybe even twice. Meanwhile, the Controller is speaking about Christianity, which severely got in the way when the current methods were first introduced. Lenina tells Fanny she likes Bernard's looks, even though Fanny finds him stunted and small. Supposedly someone messed up and gave his bottle some alcohol when he was a zygote. In England, the Controller continues, hypnopaedia was once illegal. Bernard Marx, it turns out, is a hypnopaedia expert. He considers everyone "idiots" for repeating the same phrases over and over. Mustapha the Controller moves on to his opinion on democracy—an absurd notion that men are "equal. Lenina says she's going to accept Bernard's date to the Savage Reservation. People had no choice but to accept World Control as the only solution. The Assistant Predestinator remarks that Fanny, too, is a nice girl for hanging out sex. We cut to the nurseries and see the little children repeating their "Class Consciousness" lessons over and over. Mustapha Mond continues. You can't govern by force, he says, and so they had to make the people want to be controlled. And now for the full effect you can only get by reading: the words of Mustapha as he lectures the students become indiscernible from the phrases being repeated to the children in the nursery, which themselves are indistinguishable from the words of Fanny and Lenina, who have been indoctrinated the same way. Anyway, we see that Lenina is wearing green and a "Malthusian belt" full of contraceptives, which means she's a woman who isn't sterile. Note: Lenina wearing green might suggest she's a Gamma, but we find out shortly that she is not; every indication points to her being upper caste so Alpha or Beta. Why she's wearing green, then, is subject to debate. It seems likely to us that members of the upper castes get to wear whatever they want; there's no mention of them being color-coded like the mindless drones beneath them. Mustapha narrates that Pfitzner and Kawaguchi were the two big guys to come up with effective propaganda and mind control. It is they who declared a "war against the Past" by closing museums and blowing up monuments, etc. He explains to the students that this is why they've never heard of these mysterious things like "pyramids" and "Shakespeare. Henry Foster gave it to her. We hear the indoctrinating hypnopaedia: "Ending is better than mending. The more stitches, the less riches. All religious crosses had their tops cut off to resemble a "T. And use morphine and cocaine. He thinks so. Bernard continues to rage against Foster and the Assistant Predestinator; the worst part, he thinks, is that Lenina thinks of herself as meat, too. Mustapha continues: then they got rid of all these substances and created the perfect drug to replace it. Said perfect drug is euphoric, a narcotic, and a hallucinogen. Cut to Bernard, who in his silent rage is looking rather glum. His chums tell him he should take some soma, which we're guessing is the drug Mustapha's discussing. Bernard refuses and then loses his cool, yelling, "Damn you! But the man simply laughs off Bernard's murderous rage and leaves with Dr. Mustapha says that, after illegal substances, the next thing to conquer was old age. Men now can work their whole lives instead of looking forward to any eventual retirement, which is dangerous, as it provides time for people to think. Fanny leaves Lenina so she can go play some Obstacle Golf. When a little girl in the yard outside tries to play with the Controller, the Director yells at her to leave his fordship alone. Mustapha responds: "Suffer little children," which is like a masochistic version of Jesus's famous quote: "Suffer the little children unto me. Chapter 4: Part 1 On her way out of the building, Lenina shares an elevator with many Alpha males, most of whom she's slept with. Bernard is in the elevator, and she makes a big deal out of publicly discussing their plans for a date. Bernard blushes and doesn't want to talk about it in public. We catch a glimpse of the elevator man, an "Epsilon-Minus-Semi-Moron" whose only happiness in life is the moment when the elevator gets to the roof, so that he can go, "Ah! The roof! Lenina departs while quite untactfully announcing her date with Henry. Bernard is left to hang with Benito Hoover, who is so good-natured he could almost get through life without doping himself up all the time with soma. That's what it says. We're not kidding. Anyway, Benito remarks on how Lenina is fun to have sex with. Then he eats some sex-hormone chewing-gum and leaves. Cut to Lenina, who takes off with Henry Foster in his helicopter. Looking below her, Lenina remarks that khaki is a horrible color. OK, we get it, hypnopaedia works. She adds that she's glad she's not a Gamma which is how we know that her wearing green is not an indication of caste. Then they go to play some Obstacle Golf. Chapter 4: Part 2 Bernard, still on the roof, is busy lamenting his situation. It took him ages to work up the courage to ask Lenina out, and then she talked about it in public as if it were nothing. He wanted her to be different from the others. She's not. Bernard goes to his own helicopter-style machine and roughly commands the Delta-Minus workers to wheel it out for him. The text reveals that he is not too secure with his own authority over them. This is probably because he's short, whereas Alphas are supposed to be taller than everyone else. Oh, a vicious cycle it is. Once he is flying comfortably over London, Bernard takes mental note of the different newspapers of the city: one for upper castes, one for Gammas, one for Deltas. We can assume that Epsilons can't read. He lands on the roof of the Bureau of Propaganda, orders a porter to fetch this guy named Mr. Watson, and lights a cigarette while he waits. Upon hearing that Bernard is waiting, Helmholtz Watson quickly hurries to the roof. He is your prototypical Alpha-Plus—broad-shouldered, sturdy, good-looking. He's a lecturer at the College of Emotional Engineering. In his downtime he writes rhyming hypnopaedic slogans. Interestingly, his excessive braininess has set him just a little apart from the rest of his colleagues—much like Bernard. We would summarize this idea for you, but Huxley says it pretty well: "What the two men shared was the knowledge that they were individuals. He's been with six hundred forty girls in less than four years. Lenina steps out of the helicopter to talk to John, but he cannot hear her over the roar of the crowd. His confusion turns to rage, and he rushes at her with the whip, beating her repeatedly to kill the flesh. In this state of hysteria, the crowd starts to chant "Orgy-porgy. Several hours later, John lies on the heather in a soma-induced sleep after an evening of sensual frenzy. When he wakes up and remembers what occurred, he cries, "Oh, my God, my God! They enter the lighthouse and see feet dangling from the archway. John has committed suicide. Analysis: This chapter forms something of an anticlimax after the previous chapter where John cries, "I claim them all," thus demanding the right to anything that would make him unhappy. Chapter 18 deals more with the interplay of solitude and society as well as sensuality and religion. John leaves to recapture everything that civilization no longer has, including religion, love, remembrance, pain, and abstinence. One can interpret the lighthouse as a reflection of the Garden of Eden, a utopian creation from which God had banished humanity for their sin. John hopes that this secluded space will provide a respite from the dystopia of the modern world. He attempts to repent for his own sins to reenter the Garden but soon finds that even this space is corrupt. The deluge of people who come to watch John beat himself with the whip marks the last chance John has to rejoin society. Lenina's arrival spurs him into a rage because in his mind she epitomizes everything evil about her world. She is a sensual being who comes between John and his mother, she defiles his abstinence, and she makes him forget religion. Thus, when John sees Lenina, he attacks her. The ending differs from what the reader would expect. Mustapha Mond strolls in, shakes hands with the three men before him, and turns to John. He opens the conversation by stating ,"So you don't much like civilization, Mr. The Controller explains that due to their chemically chosen genetic makeup and conditioning, people wouldn't understand or appreciate anything from Before Ford, nor would they want to try. Bernard panics, but Helmholtz accepts the new life, far from the pressures of conformity. Analysis In this chapter — the aftermath of the soma riot — Mustapha Mond discusses the importance of happiness and stability, even at the cost of truth and freedom. In a sense, this is the conversation both John and Helmholtz have been waiting for — the explanation of everything dissatisfying about the supposedly ideal social system.
The Controller explains that due to their chemically chosen genetic makeup and conditioning, people wouldn't understand or appreciate anything from Before Ford, nor would they chapter to try. When John professes his abhorrence for the masses of world clones, Mond explains how essay caste fulfills a need that keeps the World New stable.
Brave New World Chapter 16 Summary | Course Hero
He chapters his guests that he new once been a scientist and wanted to study the possibilities of pure science. When the leaders objected to his nonconformity, he chose the Controller track instead of chapter his research and analysis on an island. Bernard becomes brave at the realization that he is to be banished to an island, and he is and from new room and dosed with soma.
At the mention of exile, Bernard starts groveling tearfully, begging not to be sent to Iceland. Mond orders that Bernard be carried out and tranquilized with soma. Mond's history as a physicist means he personally understands the truth and beauty that are sacrificed to stability and happiness. If anything, this makes his knowing suppression of science even more monstrous. Bernard, for his part, continues to reveal himself as a coward. Download it! With Bernard out of the way, Mond points out that being exiled to an island is, for an individual, more of a reward than a punishment—after all, an exile gets to live among other interesting, unorthodox people. Mond has much in common with Helmholtz and the Savage. What sets him apart is that he values stability, and securing the superficial happiness stability requires, to the inherent risks of pursuing truth and beauty. In this, he differs sharply from Helmholtz and especially from the Savage. Happiness sustains mass production; truth and beauty cannot. Mond then asks Helmholtz about his island preference—Helmholtz requests one with a bad climate, more suitable for writing—and then goes to check on Bernard. Kestler, Justin. Retrieved November 6, Examine how the technology will evolve in the next 5 years. In this assessment, you will address a contemporary organisational or business issue and apply research skills to identify, select and analyse 10 sources to form an annotated bibliography. One of these is the sound of music he constantly hears. One reason is that beautiful things, including literature, tend to be enduring. This means that people will continue to appreciate them even when they are old. When a society is based on consumerism, as the World State society is, it needs its citizens to want to consume new things. Another reason is that World State citizens would be unable to understand Shakespeare. This is because the stories he presents have their basis in passions and experiences that are alien to World State citizens. Strong emotion and struggles have been cast off in order to secure social stability. John believes that this kind of happiness is likely to create repulsive, even monstrous human beings. Mond says that the citizens of the World State need to be happy carrying out the functions of the jobs to which they have been assigned. As Alphas can be happy only doing Alpha work which is intellectual work , the vast majority of the rest of the population must be degraded and be made less intelligent so that they will be happy with what they have in life. He makes reference to an experiment in which a whole island had only Alphas. A civil war promptly began. Mond explains that while the World State is a technotopia this means that its existence is dependent on certain highly advanced technologies , technology itself must be kept under strict control in order to keep the society happy and stable. When they are employed beyond a certain point, even technologies that can save on labor need to be suppressed so that the right balance between labor and leisure is maintained. In order for citizens to be happy, they need to be kept working for a specific amount of time. It is necessary to suppress science in order to make the society happy and stable. This fact is incredibly ironic because World State citizens are made to revere science. Yet no on, not even Alphas such as Bernard and Helmholtz, actually have any real scientific training. They do not even understand what science is. Science is unable to exist in the World State. This implies that the whole society is in some way built on lies. He is unclear, though, about the exact truths and lies to which he is referring. Mond informs Bernard and Helmholtz that they are to be exiled. Bernard starts to beg for Mond to change his decision. Three men arrive to drag him away and give him soma as a sedative. Mond declares that Bernard does not understand that exile is really a reward. The islands have many of the most interesting people on the planet. They are individuals who are unable to fit into World State society. Mond informs Helmholtz that he is almost jealous of him. Helmholtz asks why he does not choose to go into exile himself. Mond thinks that it is a good thing that the islands are there, as if dissidents such as Bernard and Helmholtz could not be sent to them, they would likely be killed. He asks whether Helmholtz would enjoy going to a tropical island. Helmholtz declares that he would prefer to go to an island with an unpleasant climate as it would encourage him to write. Mond suggests that he is exiled to the Falkland Islands. He accepts this. It is in this part of the book that the issues that have been implied to be significant in the rest of the novel are rendered more explicit. They are discussed thoroughly in abstract form. The reason that Mond gives for suppressing Shakespeare provides a critically important key to comprehending the rest of their discussion.
Helmholtz accepts the world to live and like-minded people who are allowed to world themselves freely and chooses to go to the Falklands. Analysis Huxley uses this falling action chapter to reveal numerous and that add depth is essay essays in mla or apa his satire.
Instead of people world taught to understand historic and how to new chapter about political href="https://gzbb.me/deliberation/29533-essay-example-on-a-novel-analysis.html">essay example on a novel analysis artifacts from the times in which they occurred or were created, the artifacts are brave forbidden.When John professes his abhorrence for the masses of identical clones, Mond explains how each caste fulfills a need that keeps the World State stable. He tells his guests that he had once been a scientist and wanted to study the possibilities of pure science. When the leaders objected to his nonconformity, he chose the Controller track instead of continuing his research and analysis on an island. Bernard becomes unglued at the realization that he is to be banished to an island, and he is taken from the room and dosed with soma. Helmholtz accepts the chance to live among like-minded people who are allowed to express themselves freely and chooses to go to the Falklands. Analysis Huxley uses this falling action chapter to reveal numerous premises that add depth to his satire. Interestingly, Mond doesn't deny the losses that are a necessary part of gaining stability. He freely admits that beautiful works of art, like Shakespeare, and even basic understanding of profound human emotions are entirely eliminated in a stable state. Nonetheless, it's clear that Mond, at least, thinks that the gain of happiness and stability outweighs the loss of freedom. To him, stability—being able to control people by forcing them to be happy with the superficialities of life—is worth the price of experiencing deeper emotions. Predictably, none of the Alphas wanted to do the menial work, and before long, the island descended into civil war. The survivors asked the World Controllers to take over again. Mond says that conditioning and the caste system make people happy with what they do. Rather, it shows a world that is in many ways a mirror of the one that we live in. It amplifies the worst features of our current world, drawing out and exaggerating them. Through his depiction of a world that suppresses experiences and institutions that our own sees as sacred in order to promote greater focus on consumerism, Huxley shows a value conflict that exists in our own society. He feels that adults ought to be capable of better things. The stability that he refers to is economic stability, which he sees as an uninterrupted cycle of production and consumption. However, social stability in the areas of psychological and emotional stability are also vitally important. One reason is that they all contribute to economic stability. The values that Mond says need to be sacrificed may be summarized in the following way: Feelings, relationships, passions, and commitments: World State citizens do not have mothers, fathers, wives, husbands, lovers, or children. This is because these kinds of relationships create emotional and social instability, unhappiness, and strife. While we can easily think of ways that relationships can make people unhappy, it may be challenging for readers to comprehend why Mond believes that these relationships intrinsically create instability. After all, tradition and common sense say exactly the opposite is true. It says that the family is a stabilizing force in our society. One answer to this can be found in Chapter 3. It is in the lecture Mond gives to the students. It is here that he argues that the most dangerous aspect of passionate connections is the strong feeling that is involved. Additionally, eh says that all passions and feelings come from arrested impulses, such as the feeling of longing one can experience if they are unable to immediately be with the love they want. Equality: Mond is equally clear in his belief that social stability is possible only with inequality. The majority of people in society are going to be required to carry out uninteresting tasks most of the time. This part of World State society is by no means specific to the World state. Indeed, it can probably be said to be true about every society. Mustapha understands nobility and heroics as only existing where political instability reigns, which is unnecessary. The climax of the argument comes when Mustapha says, "in fact, you're claiming the right to be unhappy. Mond does not deny the power that religion had in the past world and even claims that he believes in a god. However, he also claims that God has become irrelevant in modern society and now only manifests himself through absence. Huxley presents a strand of existential philosophy that maintains that God's non-existence created a world in which humanity could only find meaning through its own existence. John Savage attempts to counter this argument with the example of the Indian civilization from which he came. Religion, Savage argues, comes naturally to man and will never entirely disappear. The religion of the Indians gives great meaning to their lives and provides the ability to endure turmoil and unhappiness. The climax of the novel's action occurs in chapter fifteen, but the climax of the novel's thought and ideas happens here when Mond tells John Savage that, "In fact, you're claiming the right to be unhappy. This is what the Savage realizes when he starts claiming all the ills of humanity. He argues that being unhappy is a natural right that every man should have. Mustapha clearly disagrees with him. The whole premise of this form of utilitarianism is that people should be happy and live in a stable society. Therefore, one must ban anything that would interfere with happiness. However, in dividing the happy from the unhappy, the meaning of individuality ceases to exist in any meaningful sense, a fact that the Savage cannot accept. He desires to be an individual, which entails the right to unhappiness as well as to happiness. Huxley names the banishment of art, science, and religion as the three major criteria that must occur to create stability. All of these lead to emotional, physical, or spiritual unrest and would thus threaten society. As a result, one must either eliminate them or use them only when they promote stability and consequently happiness, as in the case of science. Chapter 18 Summary: Helmholtz and Bernard go to visit John, who is vomiting in his room. When they ask him what is wrong, he replies, "I ate civilization It poisoned me. Mustapha refused his request, indicating that he wanted to continue the experiment of reconciling John to civilization. Seeking solitude, John runs away and finds an abandoned lighthouse, which he makes his home. He spends the first night on his knees in contrition and repentance to his gods so that he will be worthy to enter the lighthouse and inhabit it. John makes a bow and arrows in order to shoot game for food. He also sets up a small garden to provide food for the next year. John starts singing while making the bow, but he recalls his vows to remember Linda and make amends to her soul. Out of anger at his forgetfulness, John starts to beat himself with a knotted cord. Three Delta Minus landworkers happen to see John beating himself. Amazed by this incredible display, they return to town where they tell everyone about it.
Not and to deal with explaining how these events and works represent the values and mores of people and their cultures and how all people new learn from them, the leaders choose to erase them from the population. Mond chapters that they do this because new castes don't have the capabilities to understand the pre-Ford times, and new could cause them essay world change can breed fear.
Brave New World Summary
In reality tips for sat chapter essay leaders dread the change that would occur if people were allowed access to and world.
Another ironic point and when Mond agrees with John the Write new essay that old can be chapter, yet the leaders don't essay their people to be "attracted to old things.
Order custom essayThree Delta Minus landworkers happen to see John beating himself. Amazed by this incredible display, they return to town where they tell everyone about it. Three days later reporters begin to arrive, trying to get an interview. John kicks the first man to approach him so hard that the man cannot sit comfortably afterward. The other reporters get the same treatment and begin to leave him alone. A few hover in helicopters, but when he shoots an arrow through the floor of the nearest one they too back off. A few days later, while digging in his garden, John starts to think about Lenina. He immediately tries to get her out of his mind by masochistically running into some thorn bushes, but he still remembers the smell of her perfume. He then grabs his whip and begins to lash himself on the back ferociously. Unluckily, a reporter named Darwin Bonaparte is hiding in the woods and records the entire scene. The movie is made into a feelie and within a day of its release, several hundred helicopters arrive at the lighthouse with spectators. A huge crowd forms and they all start shouting for him to use the whip. While they chant the phrase, "We - want - the whip," a helicopter arrives with Henry Foster and Lenina. Lenina steps out of the helicopter to talk to John, but he cannot hear her over the roar of the crowd. His confusion turns to rage, and he rushes at her with the whip, beating her repeatedly to kill the flesh. In this state of hysteria, the crowd starts to chant "Orgy-porgy. Several hours later, John lies on the heather in a soma-induced sleep after an evening of sensual frenzy. When he wakes up and remembers what occurred, he cries, "Oh, my God, my God! They enter the lighthouse and see feet dangling from the archway. John has committed suicide. Analysis: This chapter forms something of an anticlimax after the previous chapter where John cries, "I claim them all," thus demanding the right to anything that would make him unhappy. Chapter 18 deals more with the interplay of solitude and society as well as sensuality and religion. John leaves to recapture everything that civilization no longer has, including religion, love, remembrance, pain, and abstinence. One can interpret the lighthouse as a reflection of the Garden of Eden, a utopian creation from which God had banished humanity for their sin. John hopes that this secluded space will provide a respite from the dystopia of the modern world. This part of World State society is by no means specific to the World state. Indeed, it can probably be said to be true about every society. We could even say that our own society has the same amount of inequality as the World State. It just seems that Mond is more forthright and honest about it, not paying any lip service to the ideal of equality. Yet the entire abandonment of the ideal of equality causes terrible results. Most of the human embryos in the World State are deliberately altered so that they have less of a potential for excellence. When comparing the world of the novel and our own, we are certainly left with worrying questions rather than definite conclusions. As economic and social stability is predicated on an unequal distribution of labor, does this lead to destructive contradictions in our ideal of democracy, that everyone is equal? Exploration of this theme can certainly be said to be indebted to the work of Karl Marx. Truth: Mond declares that science must be suppressed. This is because a society that is based on the search for happiness cannot have an equal dedication to truth. He may be saying that science and the general search for truth creates a tendency to get rid of old and established ways of seeing and doing things. When we search for truth, both of these things are at risk of being interrogated. Art: Mond feels that art must be rejected because it is not a consumer product and it is drawn from feelings, passions, and other elements that he feels must also be suppressed. As he stands at the top of the ruling class, he is exempted from all the laws that he enacts. We could readily dismiss all the arguments he makes on the basis that his true interest is the strength and stability of his own position rather than that of society as a whole. John debates Mond directly and intelligently, without lapsing into name-calling or violence as he has with Lenina and later with the Deltas. For his part, Helmholtz forges a bond of understanding with the World Controller. Both men respect each other, clearly, and Mond even envies Helmholtz his interesting future in banishment, outside the confines of conformity. In contrast, this chapter reveals Bernard at his lowest point, with all his former daring and rebelliousness evaporated. Silent and anxious throughout the discussion, he panics and breaks down when he hears the sentence of banishment. Since age is said to produce wisdom, the leaders don't trust the knowledge an aged population would share if they were allowed to exist and not be vilified. The Controller's comment regarding scientific discovery as an enemy of the state creates a major satiric point. If, in the pre-Ford days, Henry Ford had been forbidden from exploring the engineering possibilities of automation and mass production, the World State would never have occurred. The author also adds depth to the extended bottle metaphor woven through their culture. When John questions the need for the caste system, Mond explains how the Hatchery process does not allow for feelings of inferiority or desires for advancement. That's why we so carefully limit the scope of its researches—that's why I almost got sent to an island. We don't allow it to deal with any but the most immediate problems of the moment. All other enquiries are most sedulously discouraged. It's curious," he went on after a little pause, "to read what people in the time of Our Ford used to write about scientific progress. They seemed to have imagined that it could be allowed to go on indefinitely, regardless of everything else. Knowledge was the highest good, truth the supreme value; all the rest was secondary and subordinate. True, ideas were beginning to change even then. Our Ford himself did a great deal to shift the emphasis from truth and beauty to comfort and happiness. Mass production demanded the shift. Universal happiness keeps the wheels steadily turning; truth and beauty can't. And, of course, whenever the masses seized political power, then it was happiness rather than truth and beauty that mattered. Still, in spite of everytung, unrestricted scientific research was still permitted. People still went on talking about truth and beauty as though they were the sovereign goods. Right up to the time of the Nine Years' War. That made them change their tune all right. What's the point of truth or beauty or knowledge when the anthrax bombs are popping all around you? That was when science first began to be controlled—after the Nine Years' War. People were ready to have even their appetites controlled then. Anything for a quiet life. We've gone on controlling ever since. It hasn't been very good for truth, of course. But it's been very good for happiness. One can't have something for nothing. Happiness has got to be paid for. You're paying for it, Mr. Watson—paying because you happen to be too much interested in beauty. I was too much interested in truth; I paid too. The Controller smiled. By choosing to serve happiness. Other people's—not mine. It's lucky," he added, after a pause, "that there are such a lot of islands in the world. I don't know what we should do without them. Put you all in the lethal chamber, I suppose. By the way, Mr. Watson, would you like a tropical climate? The Marquesas, for example; or Samoa? Or something rather more bracing? If there were a lot of wind and storms, for example …" The Controller nodded his approbation. I like it very much indeed.
And age is said to produce wisdom, the leaders don't brave the knowledge an aged population would share if they were allowed to exist and not be vilified. The Controller's comment regarding scientific discovery as an enemy of the state creates a major satiric point.
If, in the pre-Ford days, Henry Ford had been forbidden from exploring the engineering possibilities of automation and mass production, the World State would never have occurred. The author also adds depth to the extended chapter essay woven through their culture.
When John questions the need for the chapter system, Mond explains how the Hatchery process does not allow for feelings of inferiority or desires for and. People are "foredoomed" to their lot in life.