Brave New World, and, Brave New World Revisited

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Hawkins, Amy; Wasserstrom, Jeffrey (13 January 2019). "Why 1984 Isn't Banned in China". The Atlantic . Retrieved 23 November 2021. Social critic Neil Postman contrasted the worlds of Nineteen Eighty-Four and Brave New World in the foreword of his 1985 book Amusing Ourselves to Death. He writes: The scientific futurism in Brave New World is believed to be appropriated from Daedalus [21] by J. B. S. Haldane. [22] Bernard Marx, a sleep-learning specialist at the Central London Hatchery and Conditioning Centre. Although Bernard is an Alpha-Plus (the upper class of the society), he is a misfit. He is unusually short for an Alpha; an alleged accident with alcohol in Bernard's blood-surrogate before his decanting has left him slightly stunted. Unlike his fellow utopians, Bernard is often angry, resentful, and jealous. At times, he is also cowardly and hypocritical. His conditioning is clearly incomplete. He does not enjoy communal sports, solidarity services, or promiscuous sex. He does not particularly enjoy soma. Bernard is in love with Lenina and does not like her sleeping with other men, even though "everyone belongs to everyone else". Bernard's triumphant return to utopian civilisation with John the Savage from the Reservation precipitates the downfall of the Director, who had been planning to exile him. Bernard's triumph is short-lived; he is ultimately banished to an island for his non-conformist behaviour. The society described in 1984 is a society controlled almost exclusively by punishment and the fear of pun­ishment. In the imaginary world of my own fable, pun­ishment is infrequent and generally mild. The nearly perfect control exercised by the government is achieved by systematic reinforcement of desirable be­havior, by many kinds of nearly non-violent manipula­tion, both physical and psychological, and by genetic standardization. Babies in bottles and the centralized control of reproduction are not perhaps impossible; but it is quite clear that for a long time to come we shall remain a viviparous species breeding at random. For practical purposes genetic standardization may be ruled out. Societies will continue to be controlled post-natally -- by punishment, as in the past, and to an ever increasing extent by the more effective methods of reward and scientific manipulation.

In John Dewey's words, "a renewal of faith in com­mon human nature, in its potentialities in general, and in its power in particular to respond to reason and truth, is a surer bulwark against totalitarianism than a demonstration of material success or a devout wor­ship of special legal and political forms." The power to respond to reason and truth exists in all of us. But so, unfortunately, does the tendency to respond to unrea­son and falsehood -- particularly in those cases where the falsehood evokes some enjoyable emotion, or where the appeal to unreason strikes some answering chord in the primitive, subhuman depths of our being. In certain fields of activity men have learned to respond to reason and truth pretty consistently. The authors of learned articles do not appeal to the passions of their fellow scientists and technologists. They set forth what, to the best of their knowledge, is the truth about some particular aspect of reality, they use reason to explain the facts they have observed and they support their point of view with arguments that appeal to reason in other people. All this is fairly easy in the fields of physical science and technology. It is much more difficult in the fields of politics and religion and ethics. Here the relevant facts often elude us. As for the meaning of the facts, that of course depends upon the particular system of ideas, in terms of which you choose to interpret them. And these are not the only difficulties that confront the rational truth-seeker. In public and in private life, it often happens that there is simply no time to collect the relevant facts or to weigh their significance. We are forced to act on insufficient evidence and by a light considerably less steady than that of logic. With the best will in the world, we cannot always be completely truthful or consistently rational. All that is in our power is to be as truthful and rational as circumstances permit us to be, and to respond as well as we can to the limited truth and imperfect reasonings offered for our consideration by others. Mustafa Kemal Atatürk, the founder and first President of Republic of Turkey. Naming Mond after Atatürk links up with their characteristics; he reigned during the time Brave New World was written and revolutionised the 'old' Ottoman state into a new nation. [32] The novel opens in the World State city of London in AF (After Ford) 632 (AD 2540 in the Gregorian calendar), where citizens are engineered through artificial wombs and childhood indoctrination programmes into predetermined classes (or castes) based on intelligence and labour. Lenina Crowne, a hatchery worker, is popular and sexually desirable, but Bernard Marx, a psychologist, is not. He is shorter in stature than the average member of his high caste, which gives him an inferiority complex. His work with sleep-learning allows him to understand, and disapprove of, his society's methods of keeping its citizens peaceful, which includes their constant consumption of a soothing, happiness-producing drug called "soma". Courting disaster, Bernard is vocal and arrogant about his criticisms, and his boss contemplates exiling him to Iceland because of his nonconformity. His only friend is Helmholtz Watson, a gifted writer who finds it difficult to use his talents creatively in their pain-free society.John Henry Newman, 19th century Catholic theologian and educator, believed university education the critical element in advancing post-industrial Western civilization. Mustapha Mond and The Savage discuss a passage from one of Newman's books. Brave New World | Summary, Context, & Reception | Britannica". www.britannica.com . Retrieved 29 May 2023.

For his part Wells published, two years after Brave New World, his own Utopian Shape of Things to Come. Seeking to refute the argument of Huxley's Mustapha Mond—that moronic underclasses were a necessary "social gyroscope" and that a society composed solely of intelligent, assertive "Alphas" would inevitably disintegrate in internecine struggle—Wells depicted a stable egalitarian society emerging after several generations of a reforming elite having complete control of education throughout the world. In the future depicted in Wells' book, posterity remembers Huxley as "a reactionary writer". [20] George Orwell's 1984 was a magnified projection into the future of a present that contained Stalinism and an immediate past that had witnessed the flowering of Nazism. Brave New World was written before the rise of Hitler to supreme power in Germany and when the Russian tyrant had not yet got into his stride. In 1931 systematic terrorism was not the obsessive contem­porary fact which it had become in 1948, and the fu­ture dictatorship of my imaginary world was a good deal less brutal than the future dictatorship so brilliantly portrayed by Orwell. In the context of 1948, 1984 seemed dreadfully convincing. But tyrants, after all, are mortal and circumstances change. Recent developments in Russia and recent advances in science and technology have robbed Orwell's book of some of its gruesome verisimilitude. A nuclear war will, of course, make nonsense of everybody's predictions. But, assuming for the moment that the Great Powers can somehow refrain from destroying us, we can say that it now looks as though the odds were more in favor of something like Brave New World than of something like 1984.Livni, Ephrat (19 December 2018). "A woman first wrote the prescient ideas Huxley and Orwell made famous". Quartz . Retrieved 28 October 2020. It is worth remarking that, in 1984, the members of the Party are compelled to conform to a sexual ethic of more than Puritan severity. In Brave New World, on the other hand, all are permitted to indulge their sex­ual impulses without let or hindrance. The society de­scribed in Orwell's fable is a society permanently at war, and the aim of its rulers is first, of course, to exercise power for its own delightful sake and, second, to keep their subjects in that state of constant tension which a state of constant war demands of those who wage it. By crusading against sexuality the bosses are able to maintain the required tension in their followers and at the same time can satisfy their lust for power in a most gratifying way. The society described in Brave New World is a world-state, in which war has been eliminated and where the first aim of the rulers is at all costs to keep their subjects from making trouble. This they achieve by (among other methods) legaliz­ing a degree of sexual freedom (made possible by the abolition of the family) that practically guarantees the Brave New Worlders against any form of destruc­tive (or creative) emotional tension. In 1984 the lust for power is satisfied by inflicting pain; in Brave New World, by inflicting a hardly less humiliating pleasure.

a b "100 Best Novels". Random House. 1999 . Retrieved 23 June 2007. This ranking was by the Modern Library Editorial Board of authors.In place of the Nine Years' War — the calamity that brought the society of Brave New World into being — Huxley points to the danger of overpopulation as the trigger for tyranny. Just as the fictional war brought the call for a totalitarian World State, the chaos caused by overpopulation may be demanding control through over organization. Instead of many little businesses producing necessities, an over-organized society allows big business to mass-produce anything and everything saleable, while controlling consumer spending through commercials and social pressure. The resulting programmed consumption — "Ending is better than mending" — of Brave New World had already begun to take over the post-war world, at least in the West. Her name is a in-joke reference to John Keate, the notorious 19th century flogging headmaster of Eton. Reuben Rabinovitch, the Polish-Jew character on whom the effects of sleep-learning, hypnopædia, are first observed. Henry Foster, one of Lenina's many lovers, he is a perfectly conventional Alpha male, casually discussing Lenina's body with his coworkers. His success with Lenina, and his casual attitude about it, infuriate the jealous Bernard. Henry ultimately proves himself every bit the ideal World State citizen, finding no courage to defend Lenina from John's assaults despite having maintained an uncommonly longstanding sexual relationship with her.

The current Social Ethic, it is obvious, is merely a justification after the fact of the less desirable conse­quences of over-organization. It represents a pathetic attempt to make a virtue of necessity, to extract a positive value from an unpleasant datum. It is a very unrealistic, and therefore very dangerous, system of morality. The social whole, whose value is assumed to be greater than that of its component parts, is not an organism in the sense that a hive or a termitary may be thought of as an organism. It is merely an organiza­tion, a piece of social machinery. There can be no value except in relation to life and awareness. An organiza­tion is neither conscious nor alive. Its value is instru­mental and derivative. It is not good in itself; it is good only to the extent that it promotes the good of the individuals who are the parts of the collective whole. To give organizations precedence over persons is to subordinate ends to means. What happens when ends are subordinated to means was clearly demonstrated by Hitler and Stalin. Under their hideous rule personal ends were subordinated to organizational means by a mixture of violence and propaganda, systematic terror and the systematic manipulation of minds. In the more efficient dictatorships of tomorrow there will probably be much less violence than under Hitler and Stalin. The future dictator's subjects will be painlessly regimented by a corps of highly trained social engineers. "The challenge of social engineering in our time," writes an enthusiastic advocate of this new science, "is like the challenge of technical engi­neering fifty years ago. If the first half of the twen­tieth century was the era of the technical engineers, the second half may well be the era of the social engi­neers" -- and the twenty-first century, I suppose, will be the era of World Controllers, the scientific caste system and Brave New World. To the question quis custodiet custodes -- Who will mount guard over our guardians, who will engineer the engineers? -- the an­swer is a bland denial that they need any supervision. There seems to be a touching belief among certain Ph.D.'s in sociology that Ph.D.'s in sociology will never be corrupted by power. Like Sir Galahad's, their strength is as the strength of ten because their heart is pure -- and their heart is pure because they are scien­tists and have taken six thousand hours of social studies. Helmholtz Watson, a handsome and successful Alpha-Plus lecturer at the College of Emotional Engineering and a friend of Bernard. He feels unfulfilled writing endless propaganda doggerel, and the stifling conformism and philistinism of the World State make him restive. Helmholtz is ultimately exiled to the Falkland Islands—a cold asylum for disaffected Alpha-Plus non-conformists—after reading a heretical poem to his students on the virtues of solitude and helping John destroy some Deltas' rations of soma following Linda's death. Unlike Bernard, he takes his exile in his stride and comes to view it as an opportunity for inspiration in his writing. His first name derives from the German physicist Hermann von Helmholtz. The last chapter of the book aims to propose action which could be taken to prevent a democracy from turning into the totalitarian world described in Brave New World. In Huxley's last novel, Island, he again expounds similar ideas to describe a utopian nation, which is generally viewed as a counterpart to Brave New World. [ citation needed] Censorship edit The dehumanizing effects of over-organization are reinforced by the dehumanizing effects of over-popula­tion. Industry, as it expands, draws an ever greater proportion of humanity's increasing numbers into large cities. But life in large cities is not conducive to mental health (the highest incidence of schizophrenia, we are told, occurs among the swarming inhabitants of industrial slums); nor does it foster the kind of responsible freedom within small self-governing groups, which is the first condition of a genuine democ­racy. City life is anonymous and, as it were, abstract. People are related to one another, not as total person­alities, but as the embodiments of economic functions or, when they are not at work, as irresponsible seekers of entertainment. Subjected to this kind of life, indi­viduals tend to feel lonely and insignificant. Their ex­istence ceases to have any point or meaning. And what about the congenitally insufficient organ­isms, whom our medicine and our social services now preserve so that they may propagate their kind? To help the unfortunate is obviously good. But the whole­sale transmission to our descendants of the results of unfavorable mutations, and the progressive contamina­tion of the genetic pool from which the members of our species will have to draw, are no less obviously bad. We are on the horns of an ethical dilemma, and to find the middle way will require all our intelligence and all our good will.

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a b Naughton, John (22 November 2013). "Aldous Huxley: the prophet of our brave new digital dystopia | John Naughton". The Guardian . Retrieved 7 October 2018. Kate Lohnes, writing for Encyclopædia Britannica, notes similarities between Brave New World and other novels of the era could be seen as expressing "common fears surrounding the rapid advancement of technology and of the shared feelings of many tech-skeptics during the early 20th century". Other dystopian novels followed Huxley's work, including C.S. Lewis's That Hideous Strength (1945) and Orwell's Nineteen Eighty-Four (1949). [61] Legacy edit In general, Huxley warns his readers that they may be talking themselves into accepting a world that they would reject, if only they were fully conscious of its nature. But, distracted by consumerism and pleasure, people seldom truly engage the reality they are living, just as the citizens of the brave new world seldom recognize the restraints of their society. Unconscious manipulation through language — propaganda — keeps individual minds open to any suggestions, even the most inhuman. Meanwhile impersonal forces over which we have almost no control seem to be pushing us all in the direction of the Brave New Worldian nightmare; and this impersonal pushing is being consciously acceler­ated by representatives of commercial and political organizations who have developed a number of new tech­niques for manipulating, in the interest of some minor­ity, the thoughts and feelings of the masses. The tech­niques of manipulation will be discussed in later chapters. For the moment let us confine our attention to those impersonal forces which are now making the world so extremely unsafe for democracy, so very in­hospitable to individual freedom. What are these forces? And why has the nightmare, which I had pro­jected into the seventh century A.F., made so swift an advance in our direction? The answer to these ques­tions must begin where the life of even the most highly civilized society has its beginnings -- on the level of biology. Heje, Johan (2002). "Aldous Huxley". In Harris-Fain, Darren (ed.). British Fantasy and Science-Fiction Writers, 1918–1960. Detroit: Gale Group. p. 100. ISBN 0-7876-5249-0.