Marital Obligation and Terrorism
“You don’t know, Ch’en, you can’t know how lucky you are to be free! (185)
Marital confinement and constraint, restricts Hemmelrich’s involvement in the revolution. (To be continued)
Edith
Sunday, April 8, 2007
Man’s Fate, Part III (Personal Commentary)
An Exchange: Ch’en and Kyo
“ ‘Man’s complete impenetrability takes on something inhuman,’ thought Kyo as he looked at him [Ch’en].” “ ‘Is it because we easily feel a sense of contact through our weaknesses?’ ” (146)
Conflicting stratagems and methodologies come to the forefront during the existential discourse between Ch’en and Kyo in Part III. Ch’en is resolute, unhesitant, and invincible. And Kyo is introspective, vulnerable, and uncertain. (To be continued)
Edith
“ ‘Man’s complete impenetrability takes on something inhuman,’ thought Kyo as he looked at him [Ch’en].” “ ‘Is it because we easily feel a sense of contact through our weaknesses?’ ” (146)
Conflicting stratagems and methodologies come to the forefront during the existential discourse between Ch’en and Kyo in Part III. Ch’en is resolute, unhesitant, and invincible. And Kyo is introspective, vulnerable, and uncertain. (To be continued)
Edith
Man’s Fate, Part II (Personal Commentary)
Ferral: An Opposing Force
Financial intellect, arrogance, nepotism, and diversification are the opposing forces that embody the President of the French Chamber of Commerce and leader of the Franco-Asiatic Consortium. Malraux’s prototype: the ultimate self-seeking capitalist is the counter-ideological force of the revolution. Ferral’s “insolence,” “indifference,” and “domineering” style becomes Malraux’s model for the “means and mode of production.”
Edith
Financial intellect, arrogance, nepotism, and diversification are the opposing forces that embody the President of the French Chamber of Commerce and leader of the Franco-Asiatic Consortium. Malraux’s prototype: the ultimate self-seeking capitalist is the counter-ideological force of the revolution. Ferral’s “insolence,” “indifference,” and “domineering” style becomes Malraux’s model for the “means and mode of production.”
Edith
Man’s Fate, Part I (continued)
Terrorism is perceived as pre-mediated, calculated, and certain, and adhering to a methodical and precise course of action. Success is anticipated, but not within a context of emotional torment, marital estrangement and infidelity, familial detachment, confusion, and despair. However, that is the essence of Man’s Fate. In Part I, Malraux place his terrorists in an affecting psychological atmosphere: the complex emotional interior of Ch’en; the marital discord between Kyo and May; the connectedness between Old Gisors and Ch’en; the disconnect between father and son (Old Gisors and his son Kyo); the loss of financial and social status of Baron de Clappique; the restrictive marital obligations of Hemmelrich; and the audacity and boldness of Katov.
Edith
Edith
Literary Form and the War Narrative: In Response to Prof. Hanley (continued)
As stated in my initial post, Caesar's Column, Red Calvary, and Man's Fate, provides the reader with three distinct narratives characterizing war: Babel's journalistic narrative; Donnelly's "manifesto" narrative; and Malraux's psychological narrative.
Donnelly’s theories, ideologies, and socio-economical models are framed within a dialectic and authoritative discourse. His declaration of opinions, motives, and resolve create a consciousness that will enable ideological acceptance and integration between author and reader.
The “violence” and “brutalities” of the 1917 war between Russia and Poland are illustrated within an abstract and fragmented diary of events. Babel’s personal experiences and observations are objectively reported within a journalistic style and context that incorporates multiple narratives and tone with poetic and “pictorial” imagery within a symbolic discourse that allows the reader to assess and formulate the ramifications of forced ideologies and belief systems.
Psychological warfare and existentialism are Malraux’s thematic tools in Man’s Fate. Revolutionary ideology and abstract theories are overshadowed by personal identity, frustration, fear, obligation, and commitment during the Chinese Revolution. The acts of terrorism interchange with multi-faceted ideological and philosophical discourses between the novel’s characters. Malraux fuses their emotional framework with the elevation of responsibility, commitment, and a definitive course of action.
Edith
Donnelly’s theories, ideologies, and socio-economical models are framed within a dialectic and authoritative discourse. His declaration of opinions, motives, and resolve create a consciousness that will enable ideological acceptance and integration between author and reader.
The “violence” and “brutalities” of the 1917 war between Russia and Poland are illustrated within an abstract and fragmented diary of events. Babel’s personal experiences and observations are objectively reported within a journalistic style and context that incorporates multiple narratives and tone with poetic and “pictorial” imagery within a symbolic discourse that allows the reader to assess and formulate the ramifications of forced ideologies and belief systems.
Psychological warfare and existentialism are Malraux’s thematic tools in Man’s Fate. Revolutionary ideology and abstract theories are overshadowed by personal identity, frustration, fear, obligation, and commitment during the Chinese Revolution. The acts of terrorism interchange with multi-faceted ideological and philosophical discourses between the novel’s characters. Malraux fuses their emotional framework with the elevation of responsibility, commitment, and a definitive course of action.
Edith
Caesar’s Column and Communist Manifesto: In Response to Prof. Hanley (continued)
As previously stated, according to Donnelly and Marx, technological progress reduces society into two classes: the bourgeois/“oligarchy” and the proletariat/“workers.” And that power is the product of wealth. Marx defines the bourgeois as capitalist, owners of property, the means of production, and the exploiters of the working class. Additionally, the proletariats are the wage-laborers who must sell their labor in order to survive. Similarly, the Oligarchy is a ruling class of corrupt plutocrats. And, the “workers,” are the product of plutocratic “misdeeds” and “indifference.”
Donnelly and Marx’s ideologies run parallel. They agree that economic power is the impetus for social, political, and moral decline. Additionally, to diffuse the power of the ruling class and to equalize, if not, empower the labor force. The redirection and investment of capital and the abolishment of private property are common ideologies that unite the authors. Donnelly’s approach and resolve for social, political, and economical reform are palatable compared to the absolutism of Marx and Engels.
Edith
Donnelly and Marx’s ideologies run parallel. They agree that economic power is the impetus for social, political, and moral decline. Additionally, to diffuse the power of the ruling class and to equalize, if not, empower the labor force. The redirection and investment of capital and the abolishment of private property are common ideologies that unite the authors. Donnelly’s approach and resolve for social, political, and economical reform are palatable compared to the absolutism of Marx and Engels.
Edith
Caesar’s Column: In Response to Prof. Hanley (Continued)
As stated in my previous post, Donnelly’s futuristic New York City illustrates societal declination within a context of technological evolution. And Donnelly’s resolution, his ideal society, is a modification and incorporation of “past governmental philosophies.”
According to Donnelly, “usury” is the “root of all evil,” and his economic theoretic, in part: the abolishment of “usury,” corporations, and “excess” (because “excess” is “destructive”), will create “universal prosperity” within a prescribed set of laws, government, and political economy: Donnelly’s “Utopia.” That is, no one person will have the advantage over the other. Altruism and beneficence will prevail when one’s surplus, by a governing body is appropriately distributed and invested.
In Donnelly’s “Garden in the Mountain,” he restructures a society by establishing a body of governing laws “to protect ourselves from ourselves.” For example: formulated a constitution detailing fundamental laws and religious belief, with a preamble stating that:
“This government is intended to be merely a plain and simple instrument, to insure to every industrious citizen not only liberty, but an educated mind, a comfortable home, an abundant supply of food and clothing, and a pleasant, happy life” (236);
three branches of government, wage and labor guidelines, a judicial system, trial by jury, penal institutions, tariff laws, a national treasury, and municipal laws and ordinances. However, if you did not abide by the “reformations,” one was “transferred to the outside world, where they could enjoy the fruits of the time-hallowed systems they praised so much” (239).
The absence of free choice and free enterprise overshadows Donnelly’s idealized universal prosperity and a “pleasant, happy life.” Ultimatums position one to prefer to “reign in Hell than serve in Heav’n,” without objectively considering the consequences and aftermath.
Edith
According to Donnelly, “usury” is the “root of all evil,” and his economic theoretic, in part: the abolishment of “usury,” corporations, and “excess” (because “excess” is “destructive”), will create “universal prosperity” within a prescribed set of laws, government, and political economy: Donnelly’s “Utopia.” That is, no one person will have the advantage over the other. Altruism and beneficence will prevail when one’s surplus, by a governing body is appropriately distributed and invested.
In Donnelly’s “Garden in the Mountain,” he restructures a society by establishing a body of governing laws “to protect ourselves from ourselves.” For example: formulated a constitution detailing fundamental laws and religious belief, with a preamble stating that:
“This government is intended to be merely a plain and simple instrument, to insure to every industrious citizen not only liberty, but an educated mind, a comfortable home, an abundant supply of food and clothing, and a pleasant, happy life” (236);
three branches of government, wage and labor guidelines, a judicial system, trial by jury, penal institutions, tariff laws, a national treasury, and municipal laws and ordinances. However, if you did not abide by the “reformations,” one was “transferred to the outside world, where they could enjoy the fruits of the time-hallowed systems they praised so much” (239).
The absence of free choice and free enterprise overshadows Donnelly’s idealized universal prosperity and a “pleasant, happy life.” Ultimatums position one to prefer to “reign in Hell than serve in Heav’n,” without objectively considering the consequences and aftermath.
Edith
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