Comparing “Brave New World” and “1984”
“The Wonderful New World,” a work written in 1931, that is, before G. Orwell’s novel, “1984”, written in 1948, describes the future in another key, even opposite “1984” (as Huxley even says) which future is not black by definition but by essence. If 1984 speaks of eastern dictatorship, Huxley speaks of the dictatorship of happiness and comity, a desideratum of Western democratic regimes.
The system assures its existence by physical repression, but by the mutilation of the spirit and the conditioning of consciousness. If at Orwell the instinct is forbidden, the instinct of Huxley is not only accepted but pushed to paroxysm. A world beyond history, because history has stopped. In this sense, we will allow a deviation and mention the American philosopher and policeman Francis Fukuyama who in his book, The End of History and the Last Man, states that the universalisation of Western liberal democracy signals the end of human society’s evolution and the finalization of the first liberal democracy) as the final form of government. That is, the end of history is the end of the ideological evolution, and in the post-historical period, there is no more art and philosophy, nor is there anything, a period of eternal peace.
Why we have allowed ourselves to deviate is because what Fukuyama has in a positive tone is precisely the real negativity of Huxley’s “wonderful new world” society. A world of an eternal peace where half a gram of soma (the drug of the future) eliminates any disorder, hatred, pain, love and other experiences that define the human being, all must be avoided, liquidated in the name of “happiness”. A world where consumption is the greatest value and perhaps a value other than happiness, although happiness could be abolished if it were not so profitable and would not make “the wheels spinning all the time.” In fact, Fukuyama says that “Many of Huxley’s technologies such as in vitro fertilization, surplus maternity, psychotropic drugs, genetic engineering in child-raising are already in or are in the horizon.” Not only do these facts bring Fukuyama’s prognosis to Huxley’s novel, but also the absence of art or philosophy in the post-historical era; moreover, science in its present form no longer exists in the world described by English English than in Truth, The truth is “a threat and science – a public danger”, when art “is incapable of happiness” and thus a serious threat to the stability system.
In the “Wonderful New World”, Evil is not obvious because no one is injured, each gets what he wants, yet the system is ready to exterminate anyone who does not want to be happy, so happiness becomes an obligation, a universal right and the universal obligation . In all this juggling, the only character who is able to look at the outside system is John the Wild, born of a civilized woman (to her shame or not practicing the birth of the children, but decanting them), but increased in the “Reserve” between Indians.
A wild eclectic that does not belong to either the old world or the new world, the prototype of modern modern man who is part of a transition civilization, connected to Tradition in a superficial form, but not at the end of history.
This Wild Learned to read from an old book of some Sheakspeare, who is confronted with the greatest gift of the old world, the opportunity to express the deep and ontological feelings of the soul, which they lost in the new world, because feelings no longer have any value. This Sheakspeare, unknown to anyone and Indians among whom she grew up, is the only link to a year with the ancestral past. Although the Wildlife wakes up a lively interest in “civil society”, it is regarded not as a remnant of something unknown and lost long ago, but as an alien absolutely alien to the modern world that brings about the consequences that follow. The self-isolation test of the Wild is just an attempt to escape the new reality in which it exists, but its non-conformism is punished. It is not an almighty force, not a public morality, but an unwillingness to conform to the world around us, incompatibility with the condition of “happy slave” (O. Hurduzeu). The savage is that “last man” (Fukuyama) in a dehumanized world.
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