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Comparing Dracula And I Am Legend

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In the world of horror fiction, the “monster” that is the most overtly associated with sexuality and eroticism is the vampire. The blood-sucking exchange between the vampire and the victim is often presented as a type of stand-in for “traditional” sexual encounters, seeing as both create a bond or a unity between two individuals. Dracula and I Am Legend are two key works of fiction in the tradition of viewing the vampire through an erotic lens. Both works play on the concept that vampires are a unity of contradictions for their victims, or more succinctly the victims are simultaneously attracted to and repulsed by the vampires. In I Am Legend this is the key concept for understanding how Robert Neville views the female vampires he experiments …show more content…

In Dracula, while this compulsion is present, much of the sexuality is associated with physical exchanges. For instance, the feeding exchange between Mina and Dracula or Holmwood plunging the stake into Lucy’s chest. Monsters typically evolve to suit their time. Perhaps this is reflective of how vampiric sexuality evolved from something rooted in physical exchanges to something that transcends the merely physical. For the Victorians, their desire for sex is perhaps supplanted by these erotic exchanges, whereas the psychological aspects of Neville’s compulsion may lend to the concept of the modern quest for identity.
Following Sheridan Le Fanu’s Carmilla (1872), Stoker’s Dracula exemplifies the link between horror and eroticism. Both the novella and the novel registered a late 19th- century feeling that an impulse was gnawing away at Victorian consciousness. …show more content…

With that said, according to Khader, Neville must face the “monstrosity of [his] own nonnormative desire [that] facilitates the relational understanding of the dialectical relationship between the self and the other” (554). This to say that the vampires, and so the root of his isolation, are perhaps a means for revealing a previously veiled aspect of Robert’s identity. For example, when trying to gain the stray dog’s trust, Neville reflects on his “hope that someday he would find someone like himself —a man, a woman, a child, it didn’t matter” (90). The mere fact that he mentions man first on his list reconfigures the confines of Neville’s identity. Companionship is not limited to his wife and child, because he now cleared a space in his mind for same-sex bonding. Separately, Neville is constantly reminded of the presence of Ben Cortman, who consistently urges Robert to “come out, Neville” (8) which bears a heavy significance with relation to matters of identity. Although he considers Cortman to be an “alien” (53), Neville also recognizes something alien about himself. He suspects his mind of “harboring an alien” (50). Returning to Neville’s view as being “his own ethic” (50). There is a reason why Neville does not succumb to

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