Tuesday, April 20, 2010

The Ability to Respond


Professor Sexson's speech concerning the word "responsibility" wasn't his first, nor was it one to overlook. If you think about the word as a found poem of sorts as "The Ability to Respond" it answers almost all of the questions the class has brought up. Think of a topic, The Ability to Respond answers it.

For example, every story ever written or told has a conflict. If it doesn't have a conflict, it's not really a story worth retelling now is it? With said conflict, there is a character or set of characters that show their Ability to Respond to move along the plot of the story. At the end of each story, the class comes in to decide whether a character has responded "correctly". Hamlet, Alyosha Karamazov, Connie, Cinderella, Creon, and every character from fiction and real life have all been faced with a conflict and responded in a certain manner. The class sporadically touches on the meaning of life and I'm guessing that Professor Sexson would say that we are on this planet simply to test our ability to respond. The right and wrong responses are up for debate, but as long as were responding (reading, gaining experiences, overcoming suffering, etc.) we are fulfilling are purpose in life. This theory is very similar to Father Zossima's idea that mankind is already living in paradise and that we simply must enjoy what life throws at us.

So the question remains: How will you respond?


Monday, April 19, 2010

Ivan woulda, coulda, shoulda...

We talked in class about how the character Hamlet was split into 3 characters in the Brothers K. Ivan was written as the intellectual side to Hamlet and if you think about it, Ivan may have killed Fydor Karamazov if he had not procrastinated. His intentions to rid the Earth of all vermin (like his father) are outlined in "Rebellion", but he over thinks it and leaves the door open to have one of his other brothers finish out his plan. Both Ivan and Hamlet detest the antagonists of each novel, but Hamlet has no brother or associate who will do his evil bidding. It is Hamlet's alienated side that kills his uncle. Ivan, whether subconscious or not, laid the ground work for Smerdyakov to kill Fydor. Ivan is labeled as the thinker; thinkers do not kill directly. But since Hamlet is a multi-dimensional character, he does it all; thinks, acts aggressively, and shows compassion, thus making him all the more timeless.

Saturday, April 17, 2010

Pictures from Friday's Presentations











The bar has been set: Extraordinarily High

Tuesday, April 13, 2010

Thesis

For my paper, I would like to compare and contrast the Grand Inquisitor scene in the Brothers K to Act III Scene I of Hamlet (which includes the famous "to be or not to be" line). Both Ivan and Hamlet express their doubt of life's meaning. Each character teeters on the edge of suicide and have seemed to have lost all trust and faith in the world. However, I'll elaborate on how they don't fully lose it. They still have made a decision; it's just not obvious at first.

Sunday, April 11, 2010

Ham-omelet

I'm about half-way through reading Hamlet and I've already seen multiple correlations with the Brothers Karamozov. Fydor Karamozov and King Claudius could easily be siblings separated at birth based on their overwhelming egos embodied by the "trickster" archetype. Each character is so self-involved, that the majority of their family has turned against them. In the following exchange, King Claudius deviously pokes fun at his new relationship with his son/nephew and is "baffled" why Hamlet would be unsettled.


KING CLAUDIUS
Take thy fair hour, Laertes; time be thine,
And thy best graces spend it at thy will!
But now, my cousin Hamlet, and my son,--
HAMLET
[Aside] A little more than kin, and less than kind.
KING CLAUDIUS
How is it that the clouds still hang on you?
HAMLET
Not so, my lord; I am too much i' the sun.
Unfortunately for Hamlet, he has somewhat of a "Devouring Mother" that has been blinded by her recent husband's death and has chosen her brother-in-law as her new husband. Queen Gertrude "consumes" her son with psychological and emotional mind games early on in the play:



QUEEN GERTRUDE
Good Hamlet, cast thy nighted colour off,
And let thine eye look like a friend on Denmark.
Do not for ever with thy vailed lids
Seek for thy noble father in the dust:
Thou know'st 'tis common; all that lives must die,
Passing through nature to eternity.

She has gone from a mother whom Hamlet knew to a deranged incestuous being overnight. Hamlet seems to be suffering from a few "bad days" throughout the play. His closet friend is the spirit of his dead father, so naturally Hamlet trusts NO ONE; not his mother, uncle, his girlfriend, or anyone else who presents themselves to Hamlet as "friends." And why should he trust anyone? They're all scheming and planning out Hamlet's life without his consent. Nearly every character claims they know Hamlet's best interests and THEIR plans are best fit for him. No wonder Hamlet is brooding all of the time, his life is out of control and he can't right the ship without stabbing some royalty.

Wednesday, April 7, 2010

The Apology for Poetry, Enconium of Helen, and Brother's K

As always, Ashley brought up some excellent points in her close readings of Dostoyevsky's biography. Her extensive research and argument of each character being linked to the author can be read here. However, saying that the characters are extensions of Dostoyevsky is a direct contradiction to Professor Sexson's claim that the characters are real. If they mirror the author too much, they become more like puppets and less like free-thinking characters. Upon doing any background research on any author's life, characters from real life (including the author) seem to seep into the text the author creates. Professor Sexson's notion of a "real and independent-thinking character" seems unrealistic. Either the author has set the scaffolding (the text) to mold a character or the reader uses the same scaffolding to extend the character to their liking.

In my Lit Theory class, I wrote a paper in reference to two reader-response theorists and their notions regarding an author's intentions:

Great leaders throughout world history have come to power much in thanks to their extraordinary oratory skills. Leaders like Lincoln, Franklin Delano Roosevelt, and Martin Luther King Jr. have been able to capture the hearts and minds of millions through both persuasive and informative oral text. The same skills can also be said for the Mussolinis and the Hitlers of the world. The search for truth in words is broken down by two theorists. In the essay Apology for Poetry, Sir Phillip Sidney argues that the poet’s role is a delicate balance between teaching and delighting. Gorgias of Leontini’s counterpoint is that the author can control the reader using the text.

Sidney states that in order to be a successful poet, the author must create a work that teaches and entertains. Too much informative text bores the reader and likewise a text with not enough facts loses credibility. In other words, one must add a spoonful of sugar to make the medicine go down. The major hole in this theory is that one person’s medicine is another person’s sugar and vice versa. The author simply does not have two storage units in their brain labeled “facts” and “fluff”. And on the same level the reader cannot process the text and sort everything into two neat categories either. The end result is a massive tug-of-war of panning out the nuggets of fact in mounds of fluff (sometimes referred to as bullshit). An example of this in another form of media would be C-SPAN vs FOX News. The cable network C-SPAN has coverage of congress proceedings without analysis or entertainment value added in. C-SPAN has significantly less viewers than the major cable news networks, but what they present is largely objective video coverage of congress. FOX News has similar televised proceedings, but much of their meat and potatoes are their sharp criticism and analysis of Capitol Hill. More viewers tune for this added ‘sugar’. The question remains: How much sugar can be added to medicine before it’s no longer medicine? Gorgias of Leontini provides a potential answer.

In Encomium of Helen, Gogias’s thesis is that speech persuades and deludes the mind of the author. Gorgias ultimately compares language to a drug. The author is the drug dealer and the reader is the junkie or user. With each set of texts distributed to the masses comes an agenda-laced pill; in this case the pill can be labeled as healthy, but in reality it can be something completely different. Ideally, the reader could simply have an eclectic taste and read each genre in moderation. Too much of one author or genre could leave the reader in a delusional, drug-induced world of which the reader cannot conceive an original thought. The reader instead becomes a mouthpiece of the author. In the past, institutions have fought the battle with the ‘rogue’ authors by banning or even burning books. The authors in power essentially have a monopoly on the market. The drug choices decrease and the readers consolidate into fewer groups. Gorgias’s point has its share of flaws as well. Too much credit is given to the omnipresent god-like author and not enough credit to the reader. The more varying point of view the reader is given, the more open-minded a reader becomes. If the reader only reads from one author or from one specific set of like-minded texts, then yes, the reader is subjected to the author’s choice of drug.

Hopefully this wasn't too long-winded. I just wanted to comment on the idea that characters can have a mind of their own when, in actuality, they are still concepts that the author has given to us, the reader. We just need to be careful about the implications.


Monday, April 5, 2010

Brother's K

I found a good analysis of Father Zossima's counterpoint to Ivan's questioning of God. It's referencing book 6, the russian monk.

He (Father Zossima) has lived with true faith, and has come to it through a conscious dedication of himself. He has suffered, which for Dostoevsky is purification. For this reason he acknowledges and bows down to Dmitri, who himself will suffer. Man should take upon himself the suffering and the responsibility for the sin of all men, and not simply for himself, which helps to justify the existence of such seemingly evil creatures as Fyodor, as such characters as his sons shall, in one way or another, accept the suffering for his sins as their own. This suggestion of a shared suffering gives hope that Dmitri and Ivan might turn to faith as well. The faith of Zossima is the ideal, and is in stark contrast to the ideas that Ivan has come to. His message remains one of love and truth as found in the Bible, and is one regarding the two greatest and most essential elements of faith and salvation. Love and truth bring belief in that which we can not understand. This is what Ivan, and intellectual skeptic, can not accept, that love and truth will result in believing in that which is an inexplicable mystery.

So Father Zossima's experiences the "tragic sense of life" and sees it as an opportunity to take responsibility for the sin of all men. In other words, we should all emulate Jesus Christ and put the sins of the world on our shoulders by spreading love and truth.

That's a great ideal, but there are few people who can actually reach it. That's the real "tragic sense of life"- human beings are born to sin and are incapable of universal empathy. That's why there are global wars fought between religions. That's why ethnicities and classes clash generation after generation; their differences are irreconcilable. There's definitely people out there who have accepted their sins as well as the rest of the world's, but it's a slippery slope. How many commandments is that person willing to break and yet still feel that they are spreading truth and love? 2? 5? 9? If a person says they're supporting the war on terrorism, are they REALLY killing someone? If a person doesn't love thy neighbor every single day, are they really breaking tenth commandment? What qualifies as 'work' on the Sabbath? How does one go about separating the sinners who don't spread truth or love to the ones who do? People can preach and put on a mask every Sunday, but when they look deep down inside, the person they find may not be even close to the ideal.

The world is not as black and white as Father Zossima sees it. There are more than two categories of: those who do God's work and those who don't. God's work might be an insurmountable task anyway.