Huxley’s novel was the last of the three “most famous dystopias” that I read, which also includes Zamyatin and Orwell. As befits a representative of this genre, the book deals with a certain, and in a certain sense fantastic, social system. To build a “happy” and completely controlled society, Huxley decided not to create new security services and not to wage a constant war with dissidents. To do this, he came up with a more radical means, namely, the controlled cultivation of those who would need to be controlled. Although, probably, it would be more accurate to say - growing those that no longer need to be controlled.

People are born in test tubes and, even at the embryonic stage of development, future character traits, intelligence, moral and moral principles are “laid” into them. Only in some reservations (zoos, menageries?) there were people left whom civilization could not attract.

What is the book about? Even if you try to briefly describe the plot, it is unlikely that you will be able to achieve unambiguity. Perhaps this is a tragic love story between an “old” man (from the reservation) and a girl who is a product of the new order? Perhaps these are descriptions of all sorts of difficulties, absurdities and advantages of a “brave new world”, the existence of which is supported by a drug available to everyone (“Somy grams - Internet of drams!”)? Perhaps the author's attempt to predict and warn future generations?

My overall impression of the novel was just as ambiguous. On the one hand, Zamyatin and Orwell’s works look more thoughtful and plot-driven, but Huxley’s work evokes completely different thoughts and feelings. First, the “system” in Brave New World doesn’t look scary or destructive. And although there are also restrictions, prohibitions and controls, all the people there are really happy, or almost happy, and they themselves choose cinemas with pornographic films (at least for us, pornographic ones), and not Shakespeare. And the Savage, as the protagonist of a “modern” man, armed only with Shakespeare and his own feelings, is unable to offer anything in return or at least “put” himself into a mosaic that is alien to him. That is, in a certain sense, the book can be assessed as a description of the struggle between culture and science in achieving super-global goals. There is no alliance or compromise, but disappointment and hopelessness in both cases (in the first case - due to incapacity, in the second - due to the lack of need for them).

Much attention is paid to the sexual aspect of life, starting from raising babies and ending with some “incomprehensible anxieties and sensations” in the characters of the novel associated with this aspect. Moreover, the author’s attempts to speculate on the relationship between sex and love are immediately striking.

The author’s visionary “hits” are very fascinating, and one can give many examples of what is only described in the book, but has already been implemented in our country. The novel looks even more interesting if the reader is familiar with the fact that Huxley participated in experiments on drug use and took part in the life of hippie communes. He even wrote another utopia, only a positive one - “The Island”.

"Brave New World" is a book that is easy to read (in terms of the author's language and plot), which you can think about (in a variety of aspects) and which you can enjoy re-reading, looking for something new and previously hidden from the reader's eyes.

“One thousand two hundred and fifty kilometers per hour,” the airport manager said impressively. – The speed is decent, isn’t it, Mister Savage?

“Yes,” said the Savage. “However, Ariel was able to gird the entire earth in forty minutes.

St. Petersburg Institute of Foreign Economic Relations of Economics and Law

Faculty of Humanities

Department of Linguistics and Translation

COURSE WORK

Features of O. Huxley's novel “Brave New World” as a dystopia

3rd year student

Volodin Konstantin Alexandrovich

Scientific director:

Senior Lecturer

St. Petersburg 2004

Introduction 3

Chapter I. History of the genre 5

The emergence of the utopian genre. 5

Utopia of the twentieth century. 6

Reasons for the emergence of dystopia as a genre. 7

Chapter II. Features of the dystopian genre and their reflection in English and American literature 8

Dystopia by J. Orwell. 10

Bradbury. eleven

Chapter III. Huxley "Brave New World" 12

Prerequisites for writing a novel. 12

Analysis of the work. 13

Typological parallels of the novel “Brave New World” and other dystopian works. 18

Chapter IV. Social and philosophical views of O. Huxley 25

Conclusion 31

References 33

Introduction

The relevance of turning to the work of O. Huxley is determined both by Huxley’s special place within the framework of English-language literature of the twentieth century, and by the insufficient research in domestic literary criticism of his work, and in particular the novel “Brave New World”, as a dystopia.

Aldous Huxley is an iconic figure in world literature of the twentieth century. For a number of decades, his work was perceived in world criticism as a kind of indicator of the basic trends in the development of Western literature, moreover - social thought at all. Hundreds of works are devoted to O. Huxley, in many of which his work becomes the object of harsh criticism, even denied as a cultural phenomenon, or considered as a negative phenomenon: for example, he considers all of Huxley’s work as evidence of the author’s misanthropy, hidden with varying degrees of skill in various works, his cynicism of contempt for real people, but here too Huxley’s work appears as a significant and therefore dangerous phenomenon.

Despite the outward breadth of coverage of Huxley’s work in world literary criticism, his novel “Brave New World” is rarely considered as a dystopian novel in comparison with other dystopian works. This factor determines the basic goal of this work - highlighting the features of the novel “Brave New World” and providing typological parallels with other dystopias.

The main objective of the work also determined its structure: the first chapter presents the history of the formation of the genre, from the utopia of the Renaissance to the dystopia of the twentieth century, which is necessary for the sole purpose that dystopia as a genre is born in a dispute with utopian consciousness; the second chapter reflects the features of the genre and presents a number of the most representative dystopian works; Chapter III provides an analysis of the work and highlights its features in comparison with the works presented in the second chapter; the fourth chapter tells about the author’s philosophical vision of the universe, which is an important aspect in the context of this topic.

Chapter I. History of the formation of the genre.

The emergence of the utopian genre.

Utopian literature reflected the social need to harmonize relations between the individual and society, to create conditions in which the interests of individuals and the entire human community would be fused, and the contradictions tearing the world apart would be resolved by universal harmony. As a genre, utopia originated in the Renaissance. The English writer Thomas More published a book where he described the structure of the state of Utopia, at the same time revealing the vices and shortcomings of his contemporary way of life. Already in the 16th century, the problem of imperfect society arose, and writers tried to find ways to solve it by creating ideal worlds. Thus, in T. More’s unreal idealistic state, everyone is materially equal, there are no class divisions or privileged ranks, moreover, excessive wealth, an abundance of precious stones and metals are attributes of thieves and lawbreakers. Thomas More tried, through an impeccable, “brave new world,” to show the uselessness of many modern things and orders, to convey to the reader, in his opinion, the most perfect model of the state. A similar line can be clearly seen in such utopian works of the Renaissance as “The City of the Sun” by T. Campanella, “New Atlantis” by F. Bacon, etc. Later, this line will pass through the works of Voltaire, Rousseau, Swift and through the utopian fiction of the 20th century.

Utopia of the twentieth century.

In the 20th century, the development of the European and, in particular, British, utopian tradition continued. The heyday of utopia in the first decades of the 20th century was based on the “scientific euphoria” that took hold of the public consciousness at that time - when the intensification of scientific and technological progress and, most importantly, the sharp increase in the influence of scientific achievements on the quality of life of the population gave rise at the level of mass consciousness to the illusion of the possibility of unlimited improvement of material people's lives based on future achievements of science and, most importantly, the possibility of scientific transformation of not only nature, but also the social structure - according to the model of a perfect machine. And a symbolic figure both within literature and within the framework of public life in the first decades of the 20th century was H. Wells, the creator of the utopian model of an “ideal society” as a “scientific” society, entirely subordinate to scientifically proven expediency. In his novel “Men Like Gods” (1923), G. Wells addressed the imperfections of earthly existence, where the “old concept social life state as a struggle of people legitimized within a certain framework, striving to get the upper hand over each other,” contrasted a truly scientific society with Utopia (the very choice of name indicates H. Wells’s reliance on the tradition coming from T. More).

Particularly noteworthy are the utopian models reflected in the literature of the first decades of the 20th century, which were based on the idea of ​​“creative evolution,” that is, a person’s conscious change of his own nature, the direction of his own evolution in one or another desired direction.

Reasons for the emergence of dystopia as a genre.

Social utopias of the first decades of the 20th century largely assumed a direct relationship between the Human right to a decent life and its fundamental change (as a rule, social selection also turns out to be acceptable). To a large extent, this duality of utopian consciousness in the context of the basic values ​​of humanism formed the basis of dystopian consciousness. And this same duality of utopia also determined some vagueness of the dystopian genre. By its very definition, the dystopian genre presupposes not just a negatively colored description of a potentially possible future, but precisely dispute with utopia, that is, the image of a society that claims to be perfect from a value-negative side. (When determining the more specific basic features of dystopia, one can, to a certain approximation, be guided by the characteristics of the genre given by V. G. Browning - from his point of view, dystopia is characterized by: 1) Projection onto an imaginary society of those features of the author’s contemporary society that cause his greatest rejection . 2) The location of the dystopian world at a distance - in space or time. 3) Description of the negative features characteristic of a dystopian society in such a way that a feeling of nightmare arises.) However, in real works of the dystopian genre - precisely because of the duality of utopia - society is often presented as generally dystopian, at the same time it is revealed from the side of its acquisitions (so, it is no coincidence generally the dystopian world from O. Huxley’s novel “Brave New World” has absorbed a number of features that, with some adjustments, will become part of utopian world from the novel by O. Huxley “The Island” (1962)). Equally, works of the utopian genre can contain a dystopian element (H. Wells “Men Like Gods”).

Chapter II. Features of the dystopian genre and their reflection in English and American literature.

Dystopia flourished in the 20th century. This is connected both with the flourishing of utopian consciousness in the first decades of the 20th century, and with the attempts to implement with the setting in motion of those social mechanisms thanks to which mass spiritual enslavement on the basis of modern scientific achievements has become a reality. Of course, it was primarily on the basis of the realities of the 20th century that dystopian social models arose in the works of such very different writers as J. Orwell, R. Bradbury, G. Franke, E. Burgess, and O. Huxley. Their dystopian works are like a signal, a warning about the possible imminent decline of civilization. The novels of dystopians are similar in many ways: each author talks about the loss of morality and the lack of spirituality of the modern generation; each world of dystopians is just bare instincts and “emotional engineering.”

Dystopian motives are present even in the great utopian G. Wells, with all his rejection of the “chaos” of the real life of his contemporary Western society. The fact is that Wells saw two ways to overcome this “chaos.” One way is the way back to to the totalitarian past, to tribal consciousness, to the unification of “scattered” human units into powerful communities - national, state, imperial, which, by definition, must be at enmity and periodically fight with other similar communities (otherwise there will be no principle holding each of these communities together); the other way is the way forward- this is the path of gradual awareness by people of community based on universal human unity, when a person does not dissolve in any limited community (nation, state, etc.), but becomes part of the universal brotherhood. "Dystopian" a model for overcoming the imperfections of real life appeared in H. Wells’s novel “The Autocracy of Mr. Parham” (1930).

The novel models the fantastic situation of a teacher coming to power in England stories(a symbolic detail in the artistic world of Wells’s novel, marking the appeal to past Mr. Parham, who dreams of building an “ideal society” in the old imperial version (that is, essentially - about return"Golden Age", "Paradise Lost"). Alas, the dystopian model created by H. Wells turned out to be prophetic: in fact, the novel predicted much of what would happen in the 1930s and 1940s (starting from the mechanism of a totalitarian dictator coming to power - and ending with the Second World War, only in the novel Wells, England is unleashing it).

Dystopia by J. Orwell.

The dystopian society of J. Orwell in the novel “1984” evokes direct associations with Soviet society in the Stalinist version. In the “new world” there is a “ministry of truth” - “a guiding brain that drew a political line, according to which one part of the past had to be preserved, another falsified, and the third completely destroyed.” And the inhabitants of this society are brought up on simple truths, such as “War is peace. Freedom is slavery. Ignorance is strength." The world in the novel is divided into several states governed by one idea - to seize power. States constantly at war with each other keep their citizens in complete ignorance, moreover, they set them up with hostility against the same residents of other countries. Daily “two minutes of hate”, news reports filled with cruel and horrific details - everything is done only to maintain the presence of fear among the population. War in this world is most likely needed not for power over other territories, but for complete control within the country.

Bradbury.

The world of Ray Bradbury in the novel Fahrenheit 451 is less cruel compared to the world presented by George Orwell. Bradbury's main crime is reading books, or at least having them in the house. There are specially designated fire brigades that destroy books. “Why is fire full of such inexplicable charm for us? The main beauty of fire is that it destroys responsibility and consequences. If the problem has become too burdensome, throw it into the oven,” this is how the Fire Station Chief, the fire station chief, formulates the ethical credo of his “dystopian” world. Bradbury saw obvious elements of personality “programming” in his contemporary bourgeois society of mass consumption.

Chapter III. Huxley's Brave New World.

Prerequisites for writing a novel.

As Huxley himself wrote, “Brave New World” was largely a polemical response to the model of an ideal “scientific” society proposed by Wells in the novel “Men Like Gods”: “I am writing a novel about the future “brave new world”, about the horror of Wells’s utopia and about rebellion against it." And later, in “Brave New World Revisited,” Huxley notes that the theme of the book is not the progress of science itself, but how this progress affects the human personality. In comparison with other works of anti-utopianists, Huxley's novel is distinguished by the material well-being of the world, not false, falsified wealth, like Orwell's in "1984", where a person's mental suffering is closely related to his well-being, but truly absolute abundance, which ultimately leads to personal degradation . Man as a person is the main object of Huxley's analysis. And Brave New World, more than other works of this genre, is relevant precisely because of Huxley’s emphasis on the state of the human soul. In the world of stupid assembly line labor and equally stupid mechanical physiology, a free, natural person is the same exotic entertainment for a crowd of programmed savages, like a “stereo film about a gorilla wedding” or “ love life sperm whale."

Analysis of the work.

O. Huxley, when creating a model of the future “brave new world,” synthesized the most dehumanizing features of “barracks socialism” and Huxley’s modern mass consumer society. However, Huxley considered the “truncation” of personality to dimensions subject to cognition and programming not simply as belonging to some particular social system - but as a logical result of any attempt to scientifically determine the world. “A Brave New World” is the only thing that humanity can achieve on the path of “scientific” reconstruction of its own existence. This is a world in which all human desires are predetermined in advance: those that society can satisfy are satisfied, and those that cannot be fulfilled are “removed” even before birth thanks to the appropriate “genetic policy” in test tubes from which the “population” is bred. “There is no civilization without stability. There is no social stability without individual... Hence the main objective: all forms of individual life... must be strictly regulated. The thoughts, actions and feelings of people must be identical, even the most secret desires of one must coincide with the desires of millions of others. Any violation of identity leads to a violation of stability and threatens the entire society” - this is the truth of the “brave new world”. This truth takes on visible shape in the mouth of the Supreme Controller: “Everyone is happy. Everyone gets what they want, and no one ever wants what they can't get. They are provided for, they are safe; they never get sick; they are not afraid of death; they are not annoyed by fathers and mothers; they do not have wives, children and lovers who can bring strong experiences. We adapt them, and after that they cannot behave differently than as they should.”

One of the unshakable foundations of Huxley's dystopian “brave new world” is the complete subordination of Truth to the specific utilitarian needs of society. “Science, like art, is incompatible with happiness. Science is dangerous; she must be kept on a chain and muzzled,” argues the Supreme Controller, recalling the time when, rightly, according to his current ideas, they wanted to punish him for going too far in his research in the field of physics.

The world in the novel is represented by one large state. All people are equal, but they are separated from each other by belonging to any caste. People who have not yet been born are immediately divided into higher and lower by chemical influence on their embryos. “The ideal distribution of population is like an iceberg, 8/9 below the waterline, 1/9 above” (words of the Supreme Controller). The number of such categories in the “brave new world” is very large - “alpha”, “beta”, “gamma”, “delta” and further alphabetically - up to “epsilon”. It is noteworthy here that if the proles from “1984” are just illiterate people who, in addition to simplest work It seems impossible to do anything, then epsilons in the “brave new world” are specially created to be mentally disabled for the dirtiest and most routine work. And therefore, the upper castes consciously refuse all contacts with the lower ones. Although, both epsilons and alpha pluses, they all go through a kind of “adaptation” process through a 2040-meter conveyor belt. But the Supreme Controllers can no longer enter the category of “happy babies”; everything that is accessible to an ordinary “unadapted” person is accessible to them, including the awareness of that very “white lie” on which the “brave new world” is built . Even the forbidden Shakespeare is understandable to them: “You see, this is forbidden. But since I make the laws here, I can break them.”

In Huxley’s dystopian world, “happy babies” are far from equal in their slavery. If the “brave new world” cannot provide everyone with jobs of equal qualifications, then “harmony” between man and society is achieved through the deliberate destruction in man of all those intellectual or emotional potentials that will not be needed for, in the truest sense of the word, written in type of activity: this includes drying out the brains of future workers, and instilling in them a hatred of flowers and books through electric shock, etc. To one degree or another, all the inhabitants of the “brave new world” are not free from “adaptation” - from “alpha” to “epsilon”, and the meaning of this hierarchy is contained in the words of the Supreme Controller: “Imagine a factory, the entire staff of which consists of alphas, then there are individualized individuals... adapted so that they have complete free will and are able to take full responsibility. A person, uncorked and adapted as an alpha, will go crazy if he has to do the work of a mentally defective epsilon. He will go crazy or start destroying everything... Those sacrifices that epsilon must make can only be demanded from epsilon for the simple reason that for him they are not victims, but the line of least resistance. He is adapted in such a way that he cannot live any other way. Essentially...we all live in bottles. But if we are alphas, our bottles are relatively very large.”

Huxley speaks of a future without self-awareness as a matter of course - and in Brave New World we are presented with a society that arose according to the will of the majority. True, against the background of the majority, individuals arise who are trying to oppose their free choice to universal programmed happiness - these are, for example, two “alpha pluses” Bernard Marx and Helmholtz Watson, who, moreover, cannot fully fit into the structure of the “brave new world” from -for their physical disabilities; "What they both shared was the knowledge that they were individuals." And Bernard Marx, in his inner protest, reaches the following maxim: “I want to be myself... Disgusting me. But not by someone else, no matter how wonderful.” And by chance, the Savage, taken from the reservation, who discovered “Time, and Death, and God” for himself, even becomes an ideological opponent of the Supreme Controller: “I would rather be unhappy than have that false, deceitful happiness that you have here.” In a word, Huxley’s novel “Brave New World” presents the struggle between the forces that affirm the dystopian world and the forces that deny it. There is even an element of spontaneous rebellion - a Savage shouting “I have come to give you freedom!” trying to disrupt the distribution of the state drug - soma. However, this rebellion does not shake the foundations of a dystopian society - to eliminate its consequences, it was enough to spray the state drug soma in the air from a helicopter and broadcast “Synthetic Speech “Antibunt-2”. The desire for self-awareness and free moral choice in this world cannot become an “epidemic” - only a select few are capable of this, and these few are urgently isolated from the “happy babies”. In a word, Bernard Marx and Helmholtz Watson will be sent “to the islands” specially intended for intellectuals who have seen the light, and the freedom-loving speeches of the Savage became a universal laughingstock - realizing this, the Savage hanged himself. “Slowly, very slowly, like two slowly moving compass needles, the legs moved from left to right; north, northeast, east, southeast, south, southwest, west; then they stopped and after a few seconds slowly began to turn back, from right to left. South, southwest, south, southeast, east...” - this is how the novel ends. Moreover, this happens against the background of joyful exclamations of the inhabitants of the “brave new world”, eager for an unusual spectacle. Thus, it turns out that the Savage is pushed to leave life not by those who control the dystopian world, but by its ordinary inhabitants who are happy in this world, and therefore this world, once built, is doomed within the framework of the model created by Huxley to stability and prosperity.

Typological parallels of the novel “Brave New World” and other dystopian works.

In most of the cited works, “dystopian” societies are shown in their heyday - and, nevertheless, further selection of human material in the name of higher goals in these societies continues. " In Orwell’s dystopian world, social selection is carried out through “atomization”: “...Purges and atomizations were a necessary part of the mechanics of the state. Even the arrest of a person did not always mean death. Sometimes he was released, and before his execution he walked free for a year or two. And it also happened that a person who had long been considered dead would appear like a ghost in an open trial and testify against hundreds of people before disappearing - this time for good.” Firefighters in R. Bradbury's dystopian society burn books and - if necessary - people: “Fire resolves everything!” The Controller Supreme from Brave New World is more humane. He sends the “troublemakers” “to the islands” - to a society like them - and humanly envies them. But the Supreme Controller also admits in a conversation with a group of expelled people: “It’s so good that there are so many islands in the world! I don't know what we would do without them? They would probably put you all in the death chamber." “For 1931, this was a bold and terrible warning. Only a few years passed, and there really weren’t enough islands,” and the “death chamber” became a reality on a pan-European scale.

The presence of typological parallels that connect dystopias that are very different in artistic structure is explained, first of all, by the presence of objective trends in the development of society, which could actually develop into precisely those dystopian forms discussed in this work. The future in the artistic world of a number of European and American “dystopianists” - in particular, J. Orwell, R. Bradbury and especially O. Huxley - is to a somewhat lesser extent permeated with organized violence, although it does not abandon it completely. “All this happened without any interference from above, from the government. It didn’t start with any regulations, not with orders or censorship restrictions. No! Technology, mass consumption - this is what, praise God, led to the current situation,” R. Bradbury sees in this as the origins of the coming dystopian universe. And Huxley’s “brave new world” generally appeals to fear in the last place - he appeals, first of all, to a person who consumes and strives to consume. When Huxley created his dystopian world, he relied heavily on the reality of mass consumption and the emerging “mass culture.” In 1927, Huxley introduced into the literary fabric of his novel These Barren Leaves prophetic words uttered by an apparently “autobiographical” hero, Mr. Chalifer: “Cheap printing, wireless telephones, trains, taxis, gramophones and everything else create the opportunity to consolidate tribes - not of a few thousand people, but of millions... In a few generations, perhaps, the whole planet will be occupied by one large American-speaking tribe, consisting of countless individuals, thinking and acting in exactly the same way.” A few years later, a model of such a society would be constructed by Huxley in his novel Brave New World. In this regard, we can agree with P. Firshaw that Huxley “most likely did not want to make his novel a satire on the future. For, after all, what is satire on the future for? The only future that makes sense - it is a future that already exists in the present, and Huxley's dystopian Brave New World is ultimately "an attack on the concept of the future existing in the present." But, we must admit that Huxley is still a satirist. And when comparing his novel with George Orwell’s dystopia “1984,” the presence of irony is obvious. If the release of tension through synthetic gin in “1984” does not cause any surprise, then in Huxley, precisely thanks to his sarcastic couplets, the acceptance of soma generates great interest, and highlights soma as an important regulator of mass self-awareness:

Half a gram is better than swearing and drama;

If a person accepts soma, time stops running,

A person will quickly forget what happened and what will happen.

The attitude of the “new worlds” to history is indicative. In “1984” the past is constantly being replaced; there are entire centers for the elimination of objectionable historical facts. Huxley deals with the past differently. History is presented as completely useless information, and indeed it is easier to discourage interest than to constantly eliminate everything. ““History is complete nonsense”... He made a sweeping gesture, as if with an invisible broom he brushed away a handful of dust, and that dust was Ur of the Chaldeans and Harappa, swept away ancient cobwebs, and these were Thebes, Babylon, Knossos, Mycenae. Shirk, shirk with a broom - and where are you, Odysseus, where is Job, Gautama, Jesus? Shirk!..”

In 1959, in his essay “Brave New World Revisited,” Huxley, having traced the evolution of Western civilization from the time of the creation of the novel “Brave New World” to the time of the creation of this essay, came to the conclusion that there was a consistent and very rapid movement of precisely in a direction where the end point is a world order that is essentially akin to the dystopian world order of the “brave new world.” And if, while working on the novel “Brave New World,” as Huxley admits in the essay “Brave New World Revisited,” he still believed that the triumph of such a world order was possible but in a very distant future, now, at the end of 1950 -x, such a world order will open up to him as a near future. At the same time, in his essay, Huxley scientifically analyzes the factors of real life that objectively contribute to the triumph of just such a world order: this is, first of all, overpopulation, which makes the concentration of power in one hand vitally necessary; further - these are the achievements of science, starting with the discoveries of fishing (it is noteworthy that in the dystopian “brave new world” Pavlov is canonized - along with Ford, Freud, Marx and Lenin - as the creator of the scientific basis for the system of manipulating people on an unconscious level) and ending with scientifically organized propaganda ; finally - this is the creation of drugs related to the state drug soma in a brave new world.

In justifying the reality of the danger, Huxley enters into an argument with George Orwell in this essay. If J. Orwell saw the main danger for civilization in the formation of scientifically organized systems suppression then Huxley believed that the achievements of science of the 20th century make possible mass “deindividuation”, much less crude in its external forms, but no less effective, based not on direct violence, but on exploitation human nature. Actually, even in his letter to J. Orwell dated October 21, 1949, Huxley, recognizing Orwell’s novel “1984” as a serious cultural phenomenon, nevertheless, entered into a dispute with Orwell precisely on the problem of the real prospects of society. In this regard, Huxley writes: “In reality, the unlimited implementation of the “boot on the face” policy seems doubtful. I am convinced that the ruling oligarchy will find a less difficult and less expensive way of governing and satisfying the lust for power, and that this will be reminiscent of what I described in the novel Brave New World. Further in this letter, Huxley describes the achievements of science that make this course of events possible (Freud's discoveries, the introduction of hypnosis into psychotherapeutic practice, the discovery of barbiturates, etc.) - as a result, according to Huxley, “...Already during the lifetime of the next generation, the rulers of the world will understand that "adaptation in infancy" and hypnosis associated with the use of drugs are more effective as instruments of control than clubs and prisons, and that the lust for power can be satisfied by making people love their slavery as fully as by flagellation and “hammering” obedience. In other words, I feel that the nightmare of 1984 is destined to become the nightmare of a world that has more in common with what I imagined in Brave New World. In his essay “Brave New World Revisited” (1959), Huxley continues his debate with Orwell by arguing that a potential “deindividualized” society would not be based, as Orwell modeled, on direct violence, but would be a “nonviolent totalitarianism.” “and that at the same time all the external attributes of democracy will even be preserved - precisely because this kind of world order corresponds to the basic laws of human nature. John Wayne, polemicizing with Huxley, the author of the novel “Brave New World,” says that the real threat to the civilized world lies not where Huxley sees it - not in the movement towards “harmony” that erases personality and in the growth of mass consumption , but in the coming overpopulation, depletion of natural resources and the associated strict control of consumption - “Huxley depicted a wonderful old world, a world experiencing great material prosperity... In the world to which we are heading, the danger will be devil worship and burning witches." As for the danger incarnations dystopian world from Huxley’s novel “Brave New World” - then Huxley, considering until the very end of his life such an outcome quite possible and unacceptable in its pure form, nevertheless, included elements in his later “positive programs” compromise with this kind of world order. And if for Huxley during the creation of the novel “Brave New World” there were two options: either “harmony” in the version of “Brave New World” - or the chaos and suffering of Huxley’s modern world as the inevitable price for freedom, the knowledge of Good and Evil, and finally - for preservation of the “I”, then Huxley in the last years of his life will strive for the convergence of these models of the world order - in the name of preserving freedom, knowledge and Personality, but at the same time - and overcoming suffering as an integral part of human existence.

Chapter IV. Social and philosophical views of O. Huxley.

It is obvious that the dystopian line in Huxley’s work is inextricably linked with his agnostic-pessimistic concept of the world, with his idea of ​​​​the impossibility of knowing objective reality in general and objective basis any value in particular. The objective and subjective content of any value in Huxley’s artistic world are separated by an insurmountable wall. Huxley rushes about helplessly in search of the Absolute. Values, which at that time revealed their non-absoluteness, relative subjectivity, etc., in Huxley’s eyes, now lose their objective meaning for him altogether. Hence - absolute doubt regarding the objective, universal character, any real value. In fact, Huxley faces two sets of values ​​that are fundamentally separated from each other. On the one hand, perhaps existing and - again, perhaps - objective, highest, “absolute” values ​​realized on Earth, namely Truth, Goodness and Beauty. On the other hand, there are subjective, relative “values”, the main criterion of which is compliance with easily calculated utilitarian needs of a person. For Huxley, this is the only value reality accessible to the human mind, and this reality determines both “applied” moral norms developed to streamline utilitarian needs, and “applied” entertainment art. For Huxley, the connection between the hypothetically existing absolute Good and these particular moral standards, as well as the connection between the no less hypothetical supreme Beauty and utilitarian “beauty”, did not exist. A person in Huxley's artistic world finds himself in two dimensions completely unrelated to each other. On the one hand, a person in Huxley’s artistic world is endowed with the ability to admit into his horizons the categories of the Absolute and the anti-Absolute, to think in the categories of Good and Evil, the Beautiful and the Ugly, to rise into the “abyss above us” and, accordingly, to descend into the “abyss below us.” In this dimension, the human mind is doomed to absolute doubt. But, on the other hand, a person in Huxley’s artistic world has a number of materially expressed utilitarian needs and is able to adequately - at the empirical and logical levels - understand their origins, and therefore regulate their satisfaction within society. This “two-level” interpretation of man determines Huxley’s position as a social thinker, in particular, his assessment of man’s ability to intelligently reorganize his existence. That Absolute social structure, to which all reformers and revolutionaries ultimately strive, is for Huxley a society of absolute freedom, in which there would be no contradictions between the will of an individual person and the will of other people, society as a whole. However, striving for such freedom, a person, within the framework of Huxley’s artistic concept, is at the same time afraid of it - not wanting to be known, calculated, programmed in all its manifestations: he is afraid of such freedom, turning into the highest unfreedom - and therefore constantly demonstrates his unknowability. That is why, according to Huxley, a “scientific” reorganization of the society of real people is impossible - this is opposed by all human passions that do not obey reason, this is opposed by a person who admits into his horizons categories that are unknowable in their absoluteness - Good and Evil, the Beautiful and the Ugly - and allows passions that defy logical calculation.

Problems posed by the contradiction between absolute The content of basic human values ​​and their limited, conventional interpretations within individual human communities troubled Huxley throughout his life and was perceived by him in all their complexity and ambiguity. On the one side - loss of God And loss of meaning, that befell man in the first decades of the 20th century (when, according to the characterization of G.-G. Watts, “it began to seem clear that human values ​​do not have a primary origin in the consciousness and word of the deity (God’s will for man), that they, instead, lead its origin from human will for itself”; on the other hand, the need for at least a conditional “value code” limited by human imperfection (or a variety of such “codes” within different civilizations) as a means of organizing the earthly life of people (According to the characteristics, everything. the same G.-G. Watts is “submission to the special code which is a set of customs and taboos that regulate family relationships and public morality. Such a code... was worthy of preservation due to its social usefulness"). And already in his work “Reflections on” (1927) Huxley addresses the problem obligatory axioms, which, naturally, cannot reflect reality in its entirety - due to its unknowability - but the knowledge of which is necessary for the peaceful existence of society. Separately in this work, Huxley considers necessary assumptions, which should be accepted as axioms in a democratic society: “As for the theory of democracy, the original assumptions are as follows: that reason is the same and complete in all people and that all people are equal by nature. Added to these assumptions are - several natural consequences - that people are inherently good and naturally intelligent, that they are the product of their environment, and that they are infinitely teachable" (later, already in 1959, in his essay "Brave New World Revisited") "Huxley will touch upon the same problem of the contradiction between the impossibility absolute answer and the need to take answers for granted relative:“Omissions and simplifications help us gain understanding - but, in many cases, false understanding; for our understanding in this case will be derived from the concepts formulated by the one who simplifies, but not from the voluminous and ramified reality from which these concepts will be so arbitrarily divided. But life is short, and information is endless... In practice, we are constantly forced to make a choice between an inadequately truncated interpretation - and no interpretation at all." Based on the foregoing, conditional, limited values ​​- as an alternative to incomprehensible absolute ones - are inevitable - and, from Huxley’s point of view, the basic values ​​of his contemporary democratic society are even more conditional and limited than religious values ​​(also based on necessary assumptions), because they are not addressed at all Higher And Absolute, are in space achievable And implemented:“And when the ideal is achieved, the world for any man who stops for a moment to reflect will become a vanity of vanities. Alternatives: either don’t think, but continue to chat and fidget as if you’re doing something extremely important, or recognize the vanity of the world and live cynically.” The dystopian "brave new world" modeled by Huxley is a world achieved social ideal, since this ideal is reduced to comprehensible And achievable level. But the inhabitants of this world are deprived of the opportunity to choose the second of the alternatives presented by Huxley - they are deprived of the opportunity to “stop for a moment to think.” As a result, Truth, Goodness and Beauty are forced out of the horizons of the inhabitants of the “brave new world”, being replaced by subjective “values” (corporate caste morality, entertaining Art, etc.). At the center of everything is the utilitarian value category of Happiness: “It was necessary to choose between happiness and what the ancients called high art. We sacrificed art,” that is, Beauty, the Supreme Controller bitterly admits.

Conclusion

In the artistic world of O. Huxley, the anti-utopian component deserves special attention, which is inseparable from the interconnected utopian and dystopian traditions. In this regard, the dystopian world from O. Huxley’s novel “Brave New World” cannot be considered outside of connection with the universe of J. Orwell’s novel “1984”, outside the context of O. Huxley’s polemic with H. Wells, the author of the utopian novel “Men Like Gods” and etc.

There is no doubt that the dystopian genre is becoming increasingly relevant in our time. Many authors of dystopian works of the first half of the twentieth century tried to foresee exactly the time in which we live. Huxley himself, in turn, notes: “Brave New World is a book about the future, and, whatever its artistic or philosophical qualities, a book about the future can interest us only if the predictions it contains are likely to come true. From the current time point modern history– after fifteen years of our further sliding down its inclined plane – do those predictions look justified? Are the predictions made in 1931 confirmed or refuted by the bitter events that have occurred since then?

Thus, in this work, the novel “Brave New World” was considered as a unique dystopian work that is able to talk about the future not as something distant, but as something inevitably approaching. And as already noted, using the example of dystopias of other English-language authors, this work highlighted the features of Aldous Huxley’s novel.

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there, s. 64.

there, s. 189.

there, s. 186

Ibid., p.188

there, s. 190

Ibid., p.185

Ibid., p. 92.

Ibid., p. 187.

Ibid., 154.

there, s. 212.

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To understand how deep the meaning of a particular prose work is, you should first study summary works. "Brave New World" is a novel with deep meaning, written by an author with a special worldview. Aldous Huxley wrote wonderful essays based on the development of scientific technology. His skeptical view of everything shocked readers.

When the will of events led him to a dead end in his philosophy, Huxley became interested in mysticism and studied the teachings of Eastern thinkers. He was especially interested in the idea of ​​raising an amphibian man, adapted to exist in all possible natural conditions. At the end of his life, he said a phrase that to this day makes everyone think about how to live correctly. This is to some extent what Huxley’s novel “Brave New World” is about, a summary of which reveals the main meaning of the work.

Huxley tirelessly tried to find the meaning of existence, while pondering the basic problems of humanity. As a result, he came to the conclusion that we just need each other. This is what he considered the only answer to all questions of earthly existence.

Biographical sketch

Aldous Leonard Huxley was born in the town of Godalmin, Surrey (Great Britain). His family was wealthy and belonged to the middle class. The great humanist Matthew Arnold was a relative on his mother's side. Leonard Huxley, the father of the future writer, was an editor and wrote biographical and poetic works. In 1908, Aldous enrolled in Berkshire and studied there until 1913. At the age of 14, he suffered his first serious tragedy - the death of his mother. This was not the only test that fate had in store for him.

When he was 16 years old, he suffered from keratitis. The complications were serious - my vision completely disappeared for almost 18 months. But Aldous did not give up, he studied and then, after intensive training, was able to read with special glasses. Thanks to his willpower, he continued his studies, and in 1916 he was awarded a bachelor's degree. humanities Oxford Balliol College. The writer's health did not allow him to continue his scientific work. He couldn’t go to war either, so Huxley decided to become a writer. In 1917 he took a job at the London War Office and later became a teacher at Eton and Repton colleges. The twenties were marked by friendship with D. G. Lawrence and their joint trip to Italy and France (he spent the longest time in Italy). There he wrote a unique work, which presents the embodiment of the gloomy life of the society of the future. A brief summary will help you understand the meaning that the author put into his creation. "Brave New World" can be called a novel-call to all humanity.

Prologue

The World State is the setting of a dystopia. The heyday of the era of stability is the 632nd year of the Ford Era. Supreme ruler, who is called “Our Lord Ford,” is the well-known creator of the largest automobile corporation. The form of government is technocracy. The offspring are raised in specially created incubators. In order not to disrupt the social order, individuals are in different conditions even before birth and are divided into castes - alpha, beta, gamma, delta and epsilon. Each caste has a suit of its own color.

Subservience to the higher castes and disdain for the lower castes is cultivated in people from the very birth, immediately after the Uncorking. A brief summary will help you understand how the author views the world. Brave New World, a novel written by Huxley many years ago, depicts events that are happening in the real world today.

Civilization through Huxley's eyes

The main thing for the society of the World State is the desire for standardization. The motto is: “Community. Sameness. Stability". In fact, from infancy, the inhabitants of the planet get used to the truths, by which they then live for the rest of their lives. History does not exist for them, passions and experiences are also unnecessary nonsense. No family, no love. Already with early childhood children are taught erotic games and taught to constantly change partners, because according to such a theory, each person completely belongs to the others. Art has been destroyed, but the entertainment sector is actively developing. Everything is electronic and synthetic. And if you suddenly feel sad, a couple of grams of soma, a harmless drug, will solve all your problems. A brief summary of O. Huxley's novel "Brave New World" will help the reader get acquainted with the main characters of the work.

The main characters of the novel

Bernard Marx comes from the alpha caste. He is an atypical representative of his society. There are many oddities in his behavior: he often thinks about something, indulges in melancholy, he can even be considered a romantic. This is a key image in the novel Brave New World. A brief summary of the work will help you understand a little the hero’s way of thinking. They say that in his embryonic state, when he was still in the incubator, instead of a blood substitute, he was injected with alcohol, and this is the reason for all his strangeness. Lenina Crown belongs to the Beta caste. Attractive, curvy, in a word, “pneumatic”. She is interested in Bernard because he is not like everyone else. What is unusual for her is his reaction to her stories about pleasure trips. She is attracted to traveling with him to the New Mexico reserve. The motives for the characters' actions can be traced by reading the summary. "Brave New World" is a novel rich in emotions, so it is better to read it in its entirety.

Plot development

The main characters of the novel decided to go to this mysterious reserve, where the life of wild people was preserved in the same form as it was before the Ford Era. Indians are born into families, raised by their parents, experience a full range of feelings, and believe in beauty. In Malparaiso, they meet a savage unlike everyone else: he is blond and speaks old English (as it turned out later, he learned Shakespeare’s book by heart). It turned out that John's parents - Thomas and Linda - also once went on an excursion, but lost each other during a thunderstorm. Thomas returned back, and Linda, who was pregnant, gave birth to a son here in the Indian village.

She was not accepted because her usual attitude towards men was considered depraved here. And due to the lack of soma, she began to drink too much Indian vodka - mezcal. Bertrand decides to transport John and Linda to the Beyond World. John's mother disgusts all civilized people, and he himself is called a Savage. He is in love with Lenina, who has become for him the embodiment of Juliet. And how painful it becomes for him when she, unlike Shakespeare’s heroine, offers to engage in “mutual use.”

The savage, having survived the death of his mother, decides to challenge the system. What is a tragedy for John is here a familiar process explained by physiology. Even very young children are taught to get used to death, they are specially sent on excursions to the wards of terminally ill patients, and they are even entertained and fed in such an environment. Bertrand and Helmholtz support him, for which they will later pay with exile. The savage tries to convince people to stop eating soma, for which all three end up with the fortress Mustafa Mond, who is one of the ten Chief Rulers.

Denouement

Mustafa Mond admits to them that he was once in a similar situation. In his youth he was a good scientist, but since society does not tolerate dissidents, he was faced with a choice. He refused exile and became the Chief Administrator. After all these years, he even speaks with some envy about exile, because it is there that the most interesting people of their world are gathered, who have their own views on everything. The savage also asks to go to the island, but because of the experiment, he is forced to stay here, in a civilized society. A savage escapes from civilization to an abandoned air beacon. He lives alone, like a real hermit, having bought the most necessary things with his last money, and prays to his god. People come to see him as a curiosity. When he was frantically beating himself with a whip on the hill, he saw Lenina in the crowd. He cannot stand this and rushes at her with a whip, shouting: “Mischief!” A day later, another young couple from London comes to the lighthouse for an excursion. They discover a corpse. The savage could not stand the madness of a civilized society; the only possible protest for him was death. He hanged himself. This ends the fascinating story of the novel "Brave New World" by Huxley Aldous. A summary is only a preliminary introduction to the work. In order to penetrate deeper into its essence, you should read the novel in its entirety.

What did the author want to say?

The world may indeed soon come to such a turn of events that Huxley describes. You can understand this even if you only read the summary. Brave New World is a novel that deserves special attention. Yes, life would become carefree and problem-free, but there would be no less cruelty in this world. There is no place in it for those who believe in man, in his rationality and purpose, and most importantly - in the possibility of choice.

Conclusion

A brief summary of the novel “Brave New World” will allow you to preview the idea of ​​the work. Aldous Huxley tried to create a picture of a utopian society in his work. But this desire for an ideal device is akin to madness. It would seem that there are no problems, the law reigns, but instead of the victory of good and light, everyone has come to complete degradation.

Aldous Huxley. “Brave New World” - dystopian novel

Huxley's inherent interest in purely philosophical and sociological issues was most consistently embodied in the dystopia Brave New World (1932), replete with the recognizable sounds of Shakespeare (The Tempest) and Swift (the Lagado Academy from Gulliver's Travels). Huxley’s book, which was a direct continuation of E. I. Zamyatin’s experiment undertaken in the novel “We,” appears as a work that gave rise to a genre tradition that was greatly developed in the dystopias of J. Orwell and other prose writers of the 1940s and 50s. Under Huxley's pen, a depressing picture of a society of triumphant technocracy emerged, for which progress is synonymous with the complete rejection of spiritual diversity and the suppression of everything individual in the name of social stability, material well-being and a standard incompatible with the thought of freedom. The action, set many centuries ahead in Ford-era America, is full of direct echoes of Huxley's anxieties about the increasing impersonality that he perceived as a direct product of his era, with its shaky ethical standards creating a rich breeding ground for totalitarian regimes. History of creation. As Huxley himself wrote, “Brave New World” was largely a polemical response to the model of an ideal “scientific” society proposed by Wells in the novel “Men Like Gods”: “I am writing a novel about the future “brave new world”, about the horror of Wells’s utopia and about rebellion against it." And later Huxley notes that the theme of the book is not the progress of science itself, but how this progress affects human personality. Compared to other works of dystopians, Huxley's novel is distinguished by the material well-being of the world, not false, falsified wealth, like Orwell's in "1984", where a person's mental suffering is closely related to his well-being, but truly absolute abundance, which ultimately leads to personal degradation . Man as a person is the main object of Huxley's analysis. And Brave New World, more than other works of this genre, is relevant precisely because of Huxley’s emphasis on the state of the human soul. Topic, idea, problem. O. Huxley, when creating a model of the future “brave new world,” synthesized the most dehumanizing features of “barracks socialism” and Huxley’s modern mass consumer society. However, Huxley considered the “truncation” of personality to dimensions subject to cognition and programming, not just belonging to some particular social system - but a natural result of any attempt to scientifically determine the world. “A Brave New World” is the only thing that humanity can achieve on the path of “scientific” reconstruction of its own existence. This is a world in which all human desires are predetermined in advance: those that society can satisfy are satisfied, and those that cannot be fulfilled are “removed” even before birth thanks to the appropriate “genetic policy” in test tubes from which the “population” is bred. “There is no civilization without stability. There is no social stability without individual... Hence the main goal: all forms of individual life... must be strictly regulated. The thoughts, actions and feelings of people must be identical, even the most secret desires of one must coincide with the desires of millions of others. Any violation of identity leads to a violation of stability and threatens the entire society” - this is the truth of the “brave new world”. This truth takes on visible shape in the mouth of the Supreme Controller: “Everyone is happy. Everyone gets what they want, and no one ever wants what they can't get. They are provided for, they are safe; they never get sick; they are not afraid of death; they are not annoyed by fathers and mothers; they do not have wives, children and lovers who can bring strong experiences. We adapt them, and after that they cannot behave otherwise than as they should,” Huxley writes in the novel. One of the unshakable foundations of Huxley's dystopian “brave new world” is the complete subordination of Truth to the specific utilitarian needs of society. “Science, like art, is incompatible with happiness. Science is dangerous; she must be kept on a chain and muzzled,” argues the Supreme Controller, recalling the time when, rightly, according to his current ideas, they wanted to punish him for going too far in his research in the field of physics. The world in the novel is represented by one large state. All people are equal, but they are separated from each other by belonging to any caste. People who have not yet been born are immediately divided into higher and lower by chemical influence on their embryos. “The ideal distribution of population is an iceberg, 8/9 below the waterline, 1/9 above” (words of the Supreme Controller). The number of such categories in the “brave new world” is very large - “alpha”, “beta”, “gamma”, “delta” and further alphabetically - up to “epsilon”. It is noteworthy here that Epsilons in the “brave new world” are specially created to be mentally disabled for the dirtiest and most routine work. And therefore, the upper castes consciously refuse all contacts with the lower ones. Although, both epsilons and alpha pluses, they all go through a kind of “adaptation” process through a 2040-meter conveyor belt. But the Supreme Controllers can no longer enter the category of “happy babies”; everything that is accessible to an ordinary “unadapted” person is accessible to them, including the awareness of that very “white lie” on which the “brave new world” is built . Even the forbidden Shakespeare is understandable to them: “You see, this is forbidden. But since I make the laws here, I can break them.” In Huxley’s dystopian world, “happy babies” are far from equal in their slavery. If the “brave new world” cannot provide everyone with jobs of equal qualifications, then “harmony” between man and society is achieved through the deliberate destruction in man of all those intellectual or emotional potentials that will not be needed for, in the truest sense of the word, written in type of activity: this includes drying out the brains of future workers, instilling in them a hatred of flowers and books through electric shock, etc. . To one degree or another, all the inhabitants of the “brave new world” are not free from “adaptation” - from “alpha” to “epsilon”, and the meaning of this hierarchy is contained in the words of the Supreme Controller: “Imagine a factory, the entire staff of which consists of alphas, then are made up of individualized individuals... adapted so that they have complete free will and are able to take on full responsibility . A person, uncorked and adapted as an alpha, will go crazy if he has to do the work of a mentally defective epsilon. He will go crazy or start destroying everything... Those sacrifices that epsilon must make can only be demanded from epsilon for the simple reason that for him they are not victims, but the line of least resistance. He is adapted in such a way that he cannot live any other way. Essentially...we all live in bottles. But if we are alphas, our bottles are relatively very large.” Huxley speaks of a future without self-awareness as a matter of course - and in Brave New World we are presented with a society that arose according to the will of the majority. True, against the backdrop of the majority, individuals arise who try to oppose their free choice to universal programmed happiness - these are, for example, two “alpha pluses”. Bernard Marx and Helmholtz Watson, who also cannot fully fit into the structure of the “brave new world” due to their physical disabilities; "What they both shared was the knowledge that they were individuals." And Bernard Marx, in his inner protest, reaches the following maxim: “I want to be myself... Disgusting me. But not by someone else, no matter how wonderful.” And by chance, the Savage, taken from the reservation, who discovered “Time, and Death, and God” for himself, even becomes an ideological opponent of the Supreme Controller: “I would rather be unhappy than have that false, deceitful happiness that you have here.” In a word, Huxley’s novel “Brave New World” presents the struggle between the forces that affirm a dystopian world and the forces that deny it. There is even an element of spontaneous rebellion - a Savage shouting “I have come to give you freedom!” trying to disrupt the distribution of the state drug - soma. However, this rebellion does not shake the foundations of a dystopian society - to eliminate its consequences, it was enough to spray the state drug soma in the air from a helicopter and broadcast “Synthetic Speech “Antibunt-2”. The desire for self-awareness and free moral choice in this world cannot become an “epidemic” - only a select few are capable of this, and these few are urgently isolated from the “happy babies”. In a word, Bernard Marx and Helmholtz Watson will be sent “to the islands” specially intended for intellectuals who have seen the light, and the freedom-loving speeches of the Savage became a universal laughingstock - realizing this, the Savage hanged himself. “Slowly, very slowly, like two slowly moving compass needles, the legs moved from left to right; north, northeast, east, southeast, south, southwest, west; then they stopped and after a few seconds slowly began to turn back, from right to left. South, southwest, south, southeast, east...” - this is how the novel ends. Moreover, this happens against the background of joyful exclamations of the inhabitants of the “brave new world”, eager for an unusual spectacle. Thus, it turns out that the Savage is pushed to leave life not by those who control the dystopian world, but by its ordinary inhabitants who are happy in this world, and therefore this world, once built, is doomed within the framework of the model created by Huxley to stability and prosperity. Author's assessment. Dispute with Orwell. In 1959, in his essay “Brave New World Revisited,” Huxley, having traced the evolution of Western civilization from the time of the creation of the novel “Brave New World” to the time of the creation of this essay, came to the conclusion that there was a consistent and very rapid movement of precisely in a direction where the end point is a world order that is essentially akin to the dystopian world order of the “brave new world.” And if, while working on the novel “Brave New World,” as Huxley admits in the essay “Brave New World Revisited,” he still believed that the triumph of such a world order was possible but in a very distant future, now, at the end of 1950 -x, such a world order will open up to him as a near future. At the same time, in his essay, Huxley scientifically analyzes the factors of real life that objectively contribute to the triumph of just such a world order: this is, first of all, overpopulation, which makes the concentration of power in one hand vitally necessary; further - these are the achievements of science, starting with the discoveries of I.P. Pavlov (it is noteworthy that in the dystopian “brave new world” Pavlov is canonized - along with Ford, Freud, Marx and Lenin - as the creator of the scientific substantiation of the system of manipulating people on an unconscious level) and ending with scientifically organized propaganda; finally - the creation of drugs related to the state drug soma in the “brave new world”. In justifying the reality of the danger, Huxley enters into an argument with George Orwell in this essay. If J. Orwell saw the main danger for civilization in the formation of scientifically organized systems of suppression, then Huxley believed that the achievements of science of the 20th century make possible mass “deindividuation”, much less crude in its external forms, but no less effective, based not on direct violence, but on the exploitation of human nature. Actually, even in his letter to J. Orwell dated October 21, 1949, Huxley, recognizing Orwell’s novel “1984” as a serious cultural phenomenon, nevertheless, entered into a dispute with Orwell precisely on the problem of the real prospects of society. In this regard, Huxley writes: “In reality, the unlimited implementation of the “boot on the face” policy seems doubtful. I am convinced that the ruling oligarchy will find a less difficult and less expensive way of governing and satisfying the lust for power, and that this will be reminiscent of what I described in the novel Brave New World. Further in this letter, Huxley describes the achievements of science that make this course of events possible (Freud's discoveries, the introduction of hypnosis into psychotherapeutic practice, the discovery of barbiturates, etc. ) - as a result, according to Huxley, “...Within the lifetime of the next generation, the rulers of the world will understand that “adaptation in infancy” and hypnosis associated with the use of drugs are more effective as tools of control than clubs and prisons, and that the thirst for power can be satisfied through instilling in people a love for their slavery just as fully as through flagellation and “driving in” obedience. In other words, I feel that the nightmare of 1984 is destined to become the nightmare of a world that has more in common with what I imagined in Brave New World. In his essay “Brave New World Revisited” (1959), Huxley continues his debate with Orwell by arguing that a potential “deindividualized” society would not be based, as Orwell modeled, on direct violence, but would be a “nonviolent totalitarianism.” “and that at the same time all the external attributes of democracy will even be preserved - precisely because this kind of world order corresponds to the basic laws of human nature. John Wayne, polemicizing with Huxley, the author of the novel “Brave New World,” says that the real threat to the civilized world lies not where Huxley sees it - not in the movement towards “harmony” that erases personality and in the growth of mass consumption , but in the coming overpopulation, depletion of natural resources and the associated strict control of consumption - “Huxley depicted a wonderful old world, a world experiencing great material prosperity... In the world to which we are heading, the danger will be devil worship and burning witches,” wrote the English press.. As for the danger of the embodiment of the dystopian world from Huxley’s novel “Brave New World,” Huxley, considering until the very end of his life such an outcome quite possible and unacceptable in its pure form, nevertheless, in his later “positive programs” include elements of a compromise with this kind of world order. And if for Huxley during the creation of the novel “Brave New World” there were two options: either “harmony” in the version of “Brave New World” - or the chaos and suffering of Huxley’s modern world as the inevitable payment for Freedom, the knowledge of Good and Evil, and finally - for preservation of the “I”, then Huxley in the last years of his life will strive for the convergence of these models of the world order - in the name of preserving freedom, knowledge and Personality, but at the same time - and overcoming suffering as an integral part of human existence.

Aldous Huxley's dystopian novel “Brave New World!”

1. Poetics of the chronotope.

The events of O. Huxley's dystopian novel “Brave New World!”, created by the English writer in 1932, take place in the distant future, in the 26th century of the Christian era, more precisely, in 2541. But chronology is now calculated differently, from the date of release of the first Model T by Henry Ford (1863 - 1947), an American industrialist, creator of an automobile corporation, owner of car production factories around the world, inventor who first used an industrial conveyor for the continuous production of cars. The Ford Era T has arrived, the 632nd year of the Ford Era is underway. Location: World State, London. God has been abolished, this is just a “fiction of the past”, now the Supreme Ruler is “Our Lord Ford”, they pray to him in the United State, instead of the cross from which they saw off top part, letter "T". This period is the highest moment in the development of the United State, its heyday, an era of stability.

Let's consider how the chronotope is revealed ( art space and time) in the novel – Huxley’s dystopia.

We first find ourselves in a gray, squat building - “only thirty-four floors high”, the “Central London Hatchery and Rearing Centre”, on the heraldic shield of which is the motto of the World State: “Community, Sameness, Stability.”

In the huge “Hall of Fertilization” the Director gives a tour for students. The words “parents”, “mother”, “father” are curse words or, at worst, scientific terms, since there are no “viviparous” mothers, children are hatched in a hatchery and raised in the Center, using hypnopaedia, when in children’s sleep, as if under under the influence of hypnosis, caste consciousness is instilled. “Bokanovskization is one of main weapons social stability." Its essence lies in the fact that from one “bokanovskized egg” ninety-six identical twins are obtained, working on ninety-six identical machines.” Consciously, at the biological level, castes of people with different levels of intelligence are created. Alphas - the smartest - wear gray clothes and are respected and worshiped by everyone, then there are betas, who do easier work and wear red clothes. Gammas wear green, deltas wear khaki, and epsilons, which have the most low level intelligence, in black. These castes perform the most menial jobs. Caste consciousness lies in the fact that each individual is proud of belonging to his caste, respects the higher caste and despises the lower.

The chronotope reveals not only the present of the United State, but also shows the past with the help of historical excursions. For example, in the third chapter it is said that in 141 of the Ford Era the Nine Years' War began. The choice was between global power and complete destruction. Then there was a civil movement for the rejection of consumption, for a return to nature and culture, which were abolished in the United State, as they interfered with the stability of society. Eight hundred supporters of a simple life were mowed down with machine guns, then they started a bookworm pestilence: they killed two thousand people with mustard gas in the reading room of the British Museum. And only then did the Chief Administrators understand (and there are 10 of them in the United State) that you can’t achieve much through violence. They came up with another way: the formation of reflexes and hypnopedia. Agitation against “viviparous reproduction” was widely launched. At the same time, a campaign against the Past was launched, museums were closed, historical monuments were blown up, and books published before 150 of the Ford Era were confiscated. In addition, the Chief Administrator, “his Lordship” Mustafa Mond, in his lecture informs students that in 178 of the Ford Era, through the efforts of two thousand pharmacologists and biochemists, the ideal drug was created - “soma”, which “calms, gives a joyful mood, causes pleasant hallucinations " “A storehouse of hypnopaedic wisdom”: “So many grams - and no dramas.” In this society, the problem of senile infirmity was also solved. People live up to sixty years of age, look young, lead the same lifestyle as in their youth, in fact, do not change at all, and then die quietly and calmly, without fear of death.

Thus, the chronotope of a dystopian novel not only allows us to imagine the place and time of action, but also the people who live in the United State.

But the artistic space in the novel is heterogeneous. In addition to the territory of the United State, that is, the Beyond World, there is also wild nature, where the Indians have not entered the so-called civilized world and continue to lead their old lives. There are islands, for example, the Falklands and Iceland, where dissidents are exiled.

2. Type of hero.

Standardization of a society in which there is no history, family, marriage, art, love, passions and experiences, where the goal is consumption, and “everyone belongs to everyone,” physical love is called “mutual use,” the entertainment sector is actively developing, everyone watches the so-called “sensual “films, simply pornography, and all moral problems are solved with the help of soma - a drug, there is no place for personalities, individualities. But that's not true. The key character of the novel is Bernard Marx (possibly the name of the writer Bernard Shaw, who, one of the few, was not banned in the United State, and the surname of Karl Marx, the author of “Capital”, which influenced the minds of socialist revolutionaries), a specialist from the psychology department, “ a little man with a bad reputation." He comes from the alpha caste, but is an atypical representative of his society: he constantly thinks about something, indulges in melancholy. They say about him that he was mistakenly given alcohol instead of a blood substitute in the Incubator, and therefore he differs from the others not only in his mood, but also in his appearance; he is shorter than ordinary alphas. He likes Lenina Crown, and he is outraged that other men discuss the girl’s “pneumaticity”, talk about her like a piece of meat, and offer to “try” her. Bernard's discontent stems from the fact that he is treated with contempt. He consoles himself with the thought: “Despise those who despise you.”

But as soon as this hero experiences success in society, he comes to terms with the order of things. The world is good for him because it recognized Bernard's importance. The hero's success is due to the fact that he brought John, who was nicknamed the Savage, from the reservation. But as soon as the Savage refused to communicate with journalists or anyone else in general, society lost interest in Bernard, and he again became despised by everyone. And his flaunting of “caustic dissent” only repulsed and forced calls to take “the true path.”

Another hero - a loner, dissatisfied with life, feeling a vague languor - Helmholtz Watson, a lecturer and teacher at the institute's department of creativity, who is aware of his individuality. Once he could not resist reading his poem at a lecture to students, and they immediately wrote a denunciation against him.

Despite the fact that these heroes, like all others, were brought up with caste consciousness, the desire for stability and community, they belong to the type of renegade heroes who could not get along in society.

But the real rebel hero is John the Savage. Linda's mother belonged to the Beta caste, but after going on an excursion to the reservation with her lover Thomas, who became the Director of the Center, she got lost in a thunderstorm and stayed with the Indians, where she gave birth to a white-skinned son, John. The Indians did not accept Linda and his son; they considered her depraved; having no soma, she became addicted to alcohol. The mother told her son a lot about the beautiful heavenly Beyond the World. But when he got into this world, he became disillusioned with it and decided to fight it. Romantically in love with Lenina, John was horrified to see that she was nothing more than a harlot and cast her out. “I came to give you freedom!” - he exclaimed, but no one understood him, everyone was happy with their existence and outraged that the Savage threw away the Soma tablets, deciding that this was the main evil, since his mother Linda, having given up alcohol, switched to drugs and died of an overdose. The fate of the Savage is tragic. He settled in an old lighthouse, separated from the “civilized world,” but even here he was not left alone by curious onlookers who wanted to see how he flagellated himself. The savage committed suicide.

3. Poetics of the title.

The title takes words from W. Shakespeare's play "The Tempest". They are spoken by Miranda, the fifteen-year-old daughter of the wizard Prospero. They found themselves on the island against their own will, where, as a result of a shipwreck during a storm and through Prospero’s witchcraft, Prince Ferdinand, who became Miranda’s fiancé, was washed up. These words are spoken by the Savage in the dystopian novel, because on the reservation his mother gave him a book of Shakespeare so that he could learn to read.

When Bernard had a “cunning military plan” in his head to take with him the Savage, who was the son of the Director, the young man quoted Shakespeare for the first time, not yet having seen the United State, but only knowing it from his mother’s stories: “Oh, a miracle!.. How many beautiful ones I see.” creatures! How beautiful is the human race!.. Oh brave new world...”

But when the Savage got acquainted with this world, visited the lighting equipment factory, where forty-seven dark-haired dwarfs and forty-seven fair-haired ones stood opposite each other at the conveyor belt, then memory was no longer enthusiastic, but maliciously, caustically and with bilious sarcasm, suggested the words: “Oh, marvelous a new world where such people live.” The savage tells Bernard that he has “tasted civilization” and is “poisoned by it; polluted the soul."

After the death of his mother, seeing twins swarming nearby, in whom they want to eradicate the feeling of fear of death, John once again, teasing himself and mocking himself, recalls the words of the Shakespearean heroine about the “brave new world.” But after some time, these singing words no longer sounded like a mockery of him, grieving and repentant, not a malicious and arrogant mockery. “Not with a devilish laugh that aggravates the vile squalor, the sickening ugliness of the nightmare. Now they suddenly sounded a trumpet call for renewal, for struggle.” Now Miranda proclaims that a world of beauty is possible, that even this nightmare can be transformed into something beautiful and sublime. Now he realized that the words “Brave New World!” sounded to him like a call, like an order. His mother Linda lived and died a slave, let the rest be free. But the Savage’s rebellion against soma and his desire to “give freedom” were perceived as “riot.” The desire to free the inhabitants of the United State “in defiance” of themselves did not lead to anything.

4. Plot construction.

The plot of the novel develops linearly and sequentially, with small historical excursions, revealing the image of the United State. The novel has 18 chapters. In the first seven chapters, we learn about the life of the United State, about the rules and customs of representatives of caste systems, about the relationships between the heroes. Lenina and Bernand's mutual interest leads them to a tourist trip to Malpais, where they meet the Savage. John falls in love with Lenina, seeing her as Shakespeare's Juliet, but she is only physically attracted to him.

Monologues and dialogues play an important role in plot construction. Mustapha Mond, the embodiment of the New World ideologist, believes that for the sake of happiness one can sacrifice freedom, art, individuality, and faith. In a dispute with the main ideologist, the Savage, on the contrary, claims that for the sake of all this he is ready to give up saving stability, he believes that it is not worth it.

5. Speech organization.

The speech organization is aimed at most fully and vividly revealing the image of the United State. For this purpose the terms used are: "Central London Hatchery and Rearing Centre"; “Fertilization Hall”, “Bokanovskization”, “Alphas”. “betas”, “gammas”, “deltas”, “epsilons”, “Embryonics”, “Nursery. Halls of neo-Paulian formation of reflexes”, “basics of caste self-awareness”, “hypnopedia”.

Besides. in the new consciousness, Ford is in the place of God, so “test tube people” often mention Ford: “Ford knows what,” “For Ford’s sake,” “Glory to Ford.” “Rely on Ford, but don’t make a mistake yourself.”

Caste self-awareness is created with the help of hypnosis, sleep and suggestion (hypnopaedia), when the same phrase is repeated a thousand, million times to fill the consciousness of the Center’s pupils. The cliché of consciousness is created with the help of proverbs, sayings, slogans, most often and most of all, Lenina pronounces them: “So many grams - and there are no dramas!”; “It’s better to buy new than to repair old”; “Cleanliness is the key to prosperity”; “A, be, tse, vitamin D is the fat in the cod liver, and the cod is in the water.”

Trying to prove his point, John reads Shakespeare's Romeo and Juliet and makes Helmholtz laugh. The offended Savage indignantly slams the book shut and locks it in the table - “hid the beads from the pigs.” Here the proverb is paraphrased and its metaphor is realized: “Do not throw pearls before swine.”

In order to most fully reveal the thoughts and feelings of the characters, the author uses improperly direct speech. For example, when conveying the inner speech of the Savage, the author, using improperly direct speech, also uses quotation, since his hero reads a lot of Shakespeare: “No more. Fall asleep. And dream, perhaps.” Here, the Savage's inner speech includes quotes from Shakespeare's Hamlet.

6. Poetics of the genre.

In Huxley's novel, the following features of dystopia can be distinguished. Firstly, it projects onto an imaginary society those features of the author’s contemporary society that cause him the greatest rejection. The image of the United State combines the worst features of “barracks socialism” and consumer society. Secondly, the dystopian world is located at a huge distance in time (26th century). Thirdly, the negative features characteristic of a dystopian world cause a feeling of nightmare.

Dystopian novel by O. Huxley “Brave New World!” - this is a polemical response to the model of an ideal “scientific society” proposed by Wells in the novel “Men Like Gods”.

Updated: 2018-07-04

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