What Ideas About Human Nature And Behaviour Essay

Do You Think Golding Was Trying To Express In Lord Of The Flies? Essay, Research Paper

What ideas about human nature and behavior do you believe Golding was seeking to show in Lord of the Fliess?

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Golding wrote Lord of the Flies in an attempt to show the horrors that he had seen in the 2nd universe war. He had come to gain the immorality that one adult male could make to another. The book is full of events that show Golding & # 8217 ; s thoughts about human nature.

One of the thoughts about adult male and evil that Golding attempts to acquire across is that it is present in us as a consequence of our intelligence and cognition, which give use the potency to make evil. The first clip we come across this thought is on page 57. After by chance doing a wood fire, it is said that & # 8220 ; The cognition and the awe made him savage. & # 8221 ; ( mentioning to Ralph as he looked down on the fire bellow him ) . The cognition is the realization of the devastation they have caused, and that it came approximately as a consequence of their actions. Although it was an accident, it was still the male childs that caused it through their cognition of scientific discipline ( Piggy & # 8217 ; s spectacless to amplify the Sun and get down the fire. )

A nexus to the above quotation mark is how adult male presently frequently uses his intelligence to make evil. It seems that for every innovation or construct, a manner for it to kill or destruct is besides discovered. For illustration, take the development of atomic fission and merger, which had great possible for the creative activity of power. It was used in a arm of mass devastation, the likes of which had ne’er been seen before. And to this twenty-four hours, research is still seeking to happen cheaper and more efficient ways of killing as many people as possible.

Piggy & # 8217 ; s spectacless ( which become a symbol of scientific discipline and common sense ) are like the above illustration in that they were traveling to be used for good in doing a signal fire in an effort to be rescued, and to cook nutrient. Alternatively, albeit by chance, they caused the devastation of huge countries of jungle, and the supposed decease of one male child. The spectacless were besides used by Jack & # 8217 ; s tribe to fire Ralph out of his concealing topographic point on page 239, ensuing in the presumed complete devastation of the island. This was surely non an accident and so it was a direct consequence of adult male & # 8217 ; s capableness and willingness to make evil and do injury to his ain sort.

The cognition doing Ralph barbarian can be related to the Garden of Eden and how Adam and Eve ate the apple which opened their heads to both good and evil. Before that, they could make no immorality because they didn & # 8217 ; t know of its being. But one time they became cognizant of it, they had the possible to make evil. The island is like the garden of Eden in that it at foremost appeared perfect and flawless in every manner: & # 8220 ; This is our island, it & # 8217 ; s a good island. Until the grown-ups semen and bring us we & # 8217 ; ll have fun. & # 8221 ; ( Ralph, page 45 ) But instantly after this is said, a littl & # 8217 ; un introduces the possibility of a & # 8220 ; beast & # 8221 ; into the boys & # 8217 ; heads, on page 46. He describes it as a & # 8220 ; snake-thing. & # 8221 ; This is like the snake in the Garden of Eden, waiting to foul their heads. Another point at which & # 8220 ; snakes & # 8221 ; are seen is during the first wood fire:

& # 8220 ; Tall wrappings of creepers rose for a minute into position, agonized, and went down once more. The small male childs screamed at them. & # 8216 ; Snakes! Snakes! Expression at the serpent! & # 8217 ; & # 8221 ;

In both cases, the serpents are non really serpents. They are both a creative activity of the male child & # 8217 ; s imaginativeness. The forest fire that the male childs by chance started was the first act that could endorse up the thought that it is adult male & # 8217 ; s intelligence that allows him to make evil.

As the boys & # 8217 ; power was released onto the jungle, the & # 8220 ; snakes & # 8221 ; that leap into position are like how the boys & # 8217 ; interior serpents must hold besides jumped up at that clip, working their manner closer to the surface.

So in drumhead, the quotation mark & # 8220 ; The cognition and the awe made him savage. & # 8221 ;

can be expanded to cover world utilizing its cognition and intelligence to make evil. It is our cognition that gives adult male the possible to go barbarian.

Probably the chief thought about human immorality is that it is within us all. It is non an external thing, it is inside us.

It is Simon who foremost thinks this may be the instance. He tries to show this thought to the male childs at a meeting.

& # 8220 ; What I mean is & # 8230 ; maybe it & # 8217 ; s merely us. & # 8221 ; ( Simon, page 111 )

The other male childs ridicule Simon for this. But he is the lone 1 who has got the right thought on this topic. The undermentioned manner in which Golding describes what Simon is seeking to show is perchance the best manner to depict the whole thought about human nature: & # 8220 ; Mankind & # 8217 ; s indispensable unwellness & # 8221 ; Essential significance of all time present, in everyone. Illness, because it is a disease, something unwanted in us. Simon & # 8217 ; s suggestion is echoed subsequently on by Ralph: & # 8220 ; I & # 8217 ; m frightened. Of us. & # 8230 ; & # 8221 ; ( Ralph, page 194 ) By this clip Ralph has clearly accepted and agreed with what Simon said. Ralph said this after Simon had been murdered, so it was about surely this event that opened his eyes.

The most relevant subdivision depicting the internal animal is as follows. When Simon hallucinates about the Pig & # 8217 ; s caput on a stick ( The Lord Of the Flies ) , he has an fanciful conversation with it. The LOTF says: & # 8220 ; Fancy believing the animal was something you could run and kill! & # 8221 ; ( Page 177 ) This means that Simon was right in his belief that there was no physical animal, that runing and killing it would non work out their jobs.

& # 8220 ; You knew, didn & # 8217 ; t you? I & # 8217 ; m portion of you? Near, near, close! I & # 8217 ; m the ground why it & # 8217 ; s no travel? Why thing & # 8217 ; s are what they are? & # 8221 ; ( LOTF, page 177 )

This quotation mark confirms that the animal is inside the male childs. It says that it is the animal within the male childs, their immorality, that is doing things how they are, mentioning to the interruption up and tenseness between the male childs.

& # 8220 ; This is pathetic. You know absolutely good you & # 8217 ; ll merely run into me down at that place & # 8211 ; so wear & # 8217 ; t seek to escape. & # 8221 ; ( LOTF, page 177 )

This is likely the most relevant quotation mark by the LOTF. It means that wherever Simon goes, he can non avoid the animal, be it from the other male childs, or himself. There is no manner to get away it. It is like seeking to out-run your shadow.

The animal, in whatever signifier, has to be the best representation of human nature & # 8217 ; s insecurity and fright. Page 46 sees a littl & # 8217 ; un expression, via Piggy:

& # 8220 ; He wants to cognize what you & # 8217 ; re traveling to make about the snake-thing. & # 8221 ;

It is dry that this littl & # 8217 ; un, the first to fall quarry to adult male & # 8217 ; s imaginativeness and fright and possibly the first to subconsciously let go of the evil inside him and to allow it impact him, is the littl & # 8217 ; United Nations who is killed by adult male & # 8217 ; s actions in the wood fire. This is precisely similar Simon, when he finds cogent evidence for the true significance of the animal, and is so killed by the male childs ( page 188 ) . Both Simon and the littl & # 8217 ; un felt their inner animal, but the littl & # 8217 ; United Nations was excessively immature to understand it, and they were both killed by their ain finds.

The animal is, as Simon discovers, the manner in which the immorality in the male child expresses itself. It is an embodiment of the fright that was merely waiting to emerge in the male childs.

It was non merely Simon and the littl & # 8217 ; United Nations who discovered adult male & # 8217 ; s true nature:

& # 8220 ; Ralph wept for the terminal of artlessness, the darkness of adult male & # 8217 ; s bosom & # 8230 ; & # 8221 ; ( page 248 )

So Ralph besides accepted human nature, but it took him longer to make so. Artlessness is frequently linked to ignorance ( non needfully in a bad manner ) . So the terminal of artlessness is how Ralph has been exposed to the replies and truths, he now possesses a cognition of, and possibly even an apprehension of, the darkness of adult male & # 8217 ; s bosom.

A running subject throughout the narrative is how the male childs deny their savageness, without truly gaining that they are, and that they are incorrect:

1. & # 8220 ; After all, we & # 8217 ; re non barbarians. We & # 8217 ; re English ; and the English are best at everything. & # 8221 ; ( Jack, page 55 )

2. & # 8220 ; What are we? Humans? Or animate beings? Or Savages? & # 8221 ; ( Piggy, page 113 )

3. & # 8220 ; Because we aren & # 8217 ; t savages. & # 8221 ; ( Ralph, page 212 )

The first quotation mark is definite statement that they are non barbarians. The 2nd is inquiry, demoing that now possibly they are non so certain. Besides, the order of animals in the 2nd quotation mark has barbarians after animate beings. Possibly this means that the barbarians that the male childs become are more crude than animate beings. This is likely right. The last quotation mark is a statement once more. It is made by Ralph merely earlier embarking out to demand Piggy & # 8217 ; s glasses back. Ralph is mentioning to himself, Piggy, and Samneric, non Jack & # 8217 ; s tribe, presumptively.

At the terminal of the narrative, the naval officer who rescues the male childs says:

& # 8220 ; I should hold thought that a battalion of British boys & # 8211 ; You & # 8217 ; re all British aren & # 8217 ; t you? & # 8211 ; would hold been able to set up a better show than that & # 8211 ; I mean & # 8211 ; . & # 8221 ; ( page 248 )

This is a batch like the first of the three quotation marks listed supra, stating that English, or British, people are better, and they are non barbarians. The world, of class, is that all work forces can go barbarians, irrespective of their nationality.

During the class of the narrative, and the boys & # 8217 ; clip on the island, they clearly change drastically, both physically and mentally. It is as if the longer the male childs are off from society, the more they change. Roger and Jack are seen to alter a batch during the narrative, and the manner in which they do so shows a batch about human nature and societies influence upon it.

Roger plays a polar function in the look of immorality in the narrative. We first meet Roger on page 29. He is described as & # 8220 ; a rebuff, sneak male child whom no 1 knew, who kept to himself with an interior strength of turning away and secrecy. & # 8221 ; Although I expect that Golding did non mean Roger & # 8217 ; s description to be interpreted in the undermentioned manner, I believe that it is relevant. The & # 8220 ; strength of interior turning away & # 8221 ; is like how the potency to make evil is within us all, but we are simply avoiding it, with a spot of aid from society. It is said that war can non be prevented, merely postponed. I think that thought can be translated into this state of affairs, that the immorality can non be destroyed, merely temporarily controlled. It shows that Roger is keeping the immorality within him, successfully for now.

On page 78, Roger sees Henry on the beach. He hides behind some thenar trees and starts throwing rocks at him. However, he throws to lose: & # 8220 ;

& # 8220 ; Yet there was a infinite unit of ammunition Henry, possibly six paces in diameter, into which he dare non throw. Here, unseeable yet strong, was the tabu of the old life. Round the knee bend kid was the protection of parents and school and police officers and the jurisprudence. Roger & # 8217 ; s arm was conditioned by a society that knew nil of him and put in ruins. & # 8221 ;

This is an thought that we see much more of in the book, about civilization and society commanding the male childs. Roger can non really throw rocks straight at Henry, because he couldn & # 8217 ; T and wouldn & # 8217 ; t do that dorsum at place. This is an of import event because it is the footing from which we can mensurate merely how much Roger alterations, and how much society & # 8217 ; s influence upon him weakens.

Ralph and Jack are scaling the mountain to look into the animal, on page 148. When they say that it would be better for more than merely two people to travel, all the other male childs run away. Except for Roger. Roger stays, and goes up the mountain with Ralph and Jack. The merely other individual who of all time voluntarily goes up the mountain looking for animal, out of his ain free will, is Simon. Simon goes up because he knows that there is no physically beast. He understands what the animal is and so he knows that there is nil to be afraid of. Possibly Roger excessively has some kind of deeper apprehension of the animal and immorality. It certainly must be a different apprehension than Simon & # 8217 ; s. I think that Roger possibly understands the immorality because he is such a major portion of it. He understands it because he allows it roam free inside of him ( this will go clearer subsequently ) , whereas Simon successfully controls it every bit far as we see.

The nex

T major portion in which Roger is involved, happens on page 222. When Ralph, Piggy, and Samneric go to Jack’s folk to demand Piggy’s spectacless back, Roger begins to throw rocks down at them, from the top of a drop. Unlike when he throws to lose Henry, this clip he aims at the male childs. This is a good marker to demo how he has changed. When throwing at Henry, the desire and capableness was at that place, but he was prevented from hitting him by society’s conditioning. Now, over the class of his clip on the island, that influence has been worn off, go forthing him to make whatever he wishes.

The following thing Roger does corroborate his immorality. He levers a immense bowlder off the drop top, and down onto Piggy: & # 8220 ; High operating expense, Roger, with a sense of hallucinating forsaking, leaned all his weight on the lever. & # 8221 ; This sense of hallucinating forsaking could merely hold been released without the limitations of society one time imposed upon him. The patterned advance, or arrested development, from throwing rocks to lose, to throwing rocks straight at people, took a long clip. But Roger all of a sudden, in the infinite of a few proceedingss, moves on to killing person with a bowlder. This monolithic spring demonstrates that one time the procedure of conveying the immorality to the surface is set in gesture, there is no halting it and it accelerates at an dismaying rate.

A point worth adverting here is that Roger was non the first to force a immense stone off a drop. On page 36-37, when Ralph, Jack, and Simon climb the mountain to see if the island is in fact and island, they come across a bowlder perched on the border of a large bead. The push it off and it falls off into the jungle. At this phase the male childs have been on the island for a twenty-four hours or so, and so the ties with society are still strong, but they can non defy the bang of doing the devastation. So even when society is commanding us, adult male has the impulse to do this devastation, normally to a lesser extent than if we are allowed to make as we please.

We see comparatively small of Roger in the narrative, but what we do see is a all right illustration of what the narrative is all about, that without society, adult male will regress of all time farther, and one time this transmutation has begun, it can non be easy stopped.

Jack likely demonstrates the exposure of human evil the best, because he appears a batch in the book, and so his activities are easy monitored. At first Jack appears merely like any of the other male childs, possibly with a little more assurance, and he decidedly wants to be a leader. This is clear directly off in that he has already been chosen as leader of the choir. The chief facet of Jack & # 8217 ; s behavior that best illustrates my sentiment on human nature, is runing hogs. When Ralph, Jack, and Simon climb up the mountain to see across the island, they come across a hog trapped in some vines. Jack draws his knife and raises his arm to kill it. But he can & # 8217 ; t convey himself to make it: & # 8220 ; The intermission was merely long plenty for them to understand what an outrageousness the downward work stoppage would be. & # 8221 ; So Jack can non kill a hog. Like Roger traveling from throwing rocks to lose, to killing person with a bowlder, Jack & # 8217 ; s attitude to killing hogs, and so worlds alterations radically during the narrative.

Chapter three ( page 61 ) opens with Jack runing hogs through the jungle. In this subdivision there are many descriptions of Jack, which make him seem like an animate being:

& # 8220 ; Jack was dead set dual & # 8230 ; .his nose merely a few inches from the humid earth. & # 8221 ; ( page 61 )

& # 8220 ; Then, dog-like & # 8230 ; on all 4s & # 8221 ; ( page 61 )

& # 8220 ; less a huntsman than a sneak thing, ape-like among the tangle of trees. & # 8221 ; ( page 62 )

The descriptions comparing Jack to an animate being show the first marks of arrested development among the male childs. The most relevant quotation mark there is the one depicting him as ape-like, because modern worlds evolved from apes, and so arrested development would take to moving more like apes.

Despite Jack & # 8217 ; s efforts, he does non kill a hog. He is obsessed with hunting and killing a hog, after his old awkward failure to make so, with Ralph and Simon. & # 8220 ; From the pig-run came the quick, difficult spiel of hoofs, a castanet sound, seductive, maddening-the promise of meat. & # 8221 ;

This desire is clearly overpowering him. The desire to kill, and therefore acquire meat, must certainly stem from our yearss as crude work forces, runing for nutrient. At this phase, Jack & # 8217 ; s hunting is rather necessary, and so it can barely be described as & # 8216 ; evil & # 8217 ; . However, the deficiency of available nutrient on the island has driven him to runing. This is one manner in which the island & # 8217 ; s manner of life has influenced and changed him. It is a human inherent aptitude, forgotten by most with the morning of agribusiness. It appears that the protective screen of society has been ripped unfastened already, uncovering this ability to run. As we see, the immorality within him will besides be revealed.

The narrative ends with Ralph faltering across a naval officer on the beach after being chased through the island by Jack & # 8217 ; s folk. It seems really convenient and unlikely that the naval officer would deliver Ralph like that. But this stoping has some points which are rather relevant.

When Jack & # 8217 ; s tribe see the naval officer, they stop dead. Their evil purposes to kill Ralph were all of a sudden crushed and prevented by the presence of the Naval officer. One would therefore presume that the naval officer is a force of goodness, because he saved Ralph from Jack and his folk. The truth is of class that Ralph was saved from Jack & # 8217 ; s folk, but he can ne’er be saved from their maestro ; the immorality within them, and all work forces. The naval officer represents Britain & # 8217 ; s war attempt, their forces with which to kill people. So the naval officer himself is a direct representative of adult male & # 8217 ; s immorality.

The naval officer & # 8217 ; s ignorance is shown when he says:

& # 8220 ; I should hold thought that a battalion of British boys & # 8211 ; You & # 8217 ; re all British aren & # 8217 ; t you? & # 8211 ; would hold been able to set up a better show than that & # 8211 ; I mean & # 8211 ; . & # 8221 ; ( page 248 )

He criticises the male childs & # 8217 ; actions, and says that being British, they should hold done better. He is besides British, and his actions in the war can barely be commended. Of class he believes his cause is merely and is the right thing to make, but so everyone believes that their cause is merely. His occupation entails killing people and engaging war, so it would be hypocritical for him to state that the male childs are incorrect to make it.

This essay being about Golding & # 8217 ; s ideas and thoughts about human nature, it seems appropriate to include some of his existent ideas. The quotation marks are taken from an article by Golding: What turns kids into barbarians?

Two chief thoughts about how the evil came to be present within us are as follows:

& # 8220 ; Are work forces and adult females born with inhuman treatment as a deep constituent of their nature & # 8230 ; Or does it do a truer image if we imagine the new-born kid as a clean slate upon which the abrasiveness of experience shortly prints unerasable and scaring patterns. & # 8221 ;

Either of these theories could be true, looking at Lord of the Flies. The male childs are excessively old to still be clean slates, so either manner, they bought the evil onto the island with them, be it from heritage or acquisition.

Golding says that the & # 8220 ; conditions & # 8221 ; in which inhuman treatment flourishes are chaos and fright. Both of these are really much nowadays on the island. Fear is foremost to rise up its ugly caput. The natural feeling of fright in the dark ( likely stemming from some ancient necessity to be wary of marauders in the dark, when our ascendants split from other apes and stopped being nocturnal ) quarries on a littl & # 8217 ; United Nationss who claims to hold seen a & # 8220 ; snake-thing & # 8221 ; at dark. It is in fact a creeper hanging down from a tree. When the other male childs are told of this, the fright immediately leaps onto them, and so there will ever be uncertainty and fright for them all.

Chaos is present on the island in that the male childs were used to the ordered society back place, with regulations and ordinances. They had a everyday, and at that place was person at that place to take attention of jobs. When they were cast out of this life and onto the island, there was nil to maintain them in cheque, no barriers or penalties. So in clip, their old manner of life faded from their heads and pandemonium ensued.

Golding says something rather relevant and interesting: & # 8220 ; When people are afraid, they discover the force within them and when they are afraid together they discover that the force within them can be about bottomless. & # 8221 ;

This is how Jack & # 8217 ; s tribe became so violent. If his folk were split into its single male childs, each one would most likely non make excessively much injury, but when put together, they feed off each other & # 8217 ; s evil, adding to their ain. Bing in a group besides provides a sense of security and a agency by which to distribute out incrimination of what one member does. Another illustration of how the boys articulation into a group is how Jack and his huntsmans put on pigment before runing. This was non merely for disguise, but it gave them a sense of integrity. While have oning the pigment they became divided from the other male childs, and hence became closer to the other huntsmans. Dressing the same to bespeak rank of a peculiar group is seen mundane in athleticss squads, packs, schools, shop staff, military, and in many other groups.

The human head holds many inherent aptitudes and abilities acquired during our development, lost in clip, made redundant and unneeded by society and civilization. Society pulled a screen over the head, stamp downing these parts of our nature. When in society, this screen by and large holds up. But when alienated from society, the thin barrier will easy rupture, exposing the murky contents within. As the crust of society crumbles, the head is opened up to whole new universe of possibilities and capablenesss. No longer is it confined and restricted by regulations and Torahs. It is free to make as it desires. At some point during this nonvoluntary digging of the head, as the antediluvian contents are brought back into service, the deeper and darker parts become exposed. Somewhere skulking beneath all this is the all consuming, of all time present immorality that would otherwise prevarication dormant within us, exposing itself partly from clip to clip. Once it is released, it will devour the head, there is no traveling back. Possibly society may partly win in covering over the head one time more, but the screen can non last for of all time.

I believe that this implicit in capableness for immorality was non created in worlds at any one clip. Alternatively it grew inside us, as our ascendants evolved 10s of 1000s of old ages ago. As it is said, with cognition comes power, and with power comes great duty. So as worlds became progressively intelligent, the power grew. This power is the ability to make evil, to make harm to others, to destruct. Today, our turning cognition magnifies our power and potency to make evil. Luckily for us, society & # 8217 ; s ethical motives are partly stamp downing the maltreatment of power, for now: even those killing others in a war tend to hold some ethical motives and things that they would non make to another human being. Unfortunately, it appears that we as worlds, can non fulfill the 3rd virtuousness of the antecedently mentioned stating. We surely have the cognition, and therefore besides the power. But it would look that we have non yet developed the sense of duty that is a critical comrade to the power. I believe that the duty is necessary in commanding our nature.

It is my belief that our ruin will be of our making. Be it from environmental devastation, or through war. What other species voluntarily toxicants their ain home ground, or slaughters 100s upon 1000s of their ain sort, over fiddling affairs and retaliation? The best manner to show this is by the words which Simon could non happen ( page 111 ) : & # 8220 ; Mankind & # 8217 ; s indispensable illness. & # 8221 ;

There is certainly no manner to bring around this unwellness, no charming counterpoison to bring around our blemished species.

I think that it would be in the best involvements of the Earth, and all it & # 8217 ; s dwellers, if our species were wiped out. This shouldn & # 8217 ; t prove a job to convey approximately, I expect that we will set up for it ourselves.