The American Scholar By Ralph Waldo Emmerson

During his childhood, he was blessed with an individual spirit and the intelligence to understand the knowledge of the world. In spite of this, he reckoned his abilities as transgressions. He acknowledged that the way of life was that “Everything which comes from the many is good. Everything which comes from the one is evil” (Rand 85). Equality strives to accept the totalitarian society and consequently, he desperately struggles to disregard his abilities and subdue his desires. The grisly effects of society are portrayed immensely through the profound sense of guilt he suffers while committing the Sin of Preference. He continually recites that, “We are nothing. Mankind is all. By the grace of our brothers are we allowed our lives. We exist through, by, and for our brothers who are the State. Amen” (Rand 21). Gradually, his aspirations contradict with the dogma of society. He discovers that he finds more joy committing the Sin of Preference rather than restraining himself from happiness, which ultimately, allows him to elude his conscious premises. Equality’s belief that “[he] [has] torn [himself] from the truth which is [his] brother men… [he] knows [this], but [he] [does] not care” (Rand 76) marks his complete triumph over collectivism. Prior to his transformation, he belonged to a society in which the Sin of Preference revoked all rights for any desire, which ultimately disallowed citizens to think for freely. If permitted to do so, no

“Harrison Bergeron, “a short story by Kurt Vonnegut Jr., takes place in a totalitarian society where everyone is equal through handicaps forced on them by the government. Harrison, the main character, attempts to save the broken society, but ultimately fails to change anything. Vonnegut uses Harrison as a Christ figure in his novel ironically, to make a statement about our own society today and how we are blind to many political things happening around us. These ideas can be explored through analyzing Thomas Foster’s novel How to Read Literature like a Professor.

The practices of a collective society such as the one in this book disregard all belief in the individual. By doing this, the society and its leaders brainwash the people into having no personal priority or authority. Everything is done with the betterment of the entire group in mind, no sense of self involvement. Their life is fated in almost every

Equality contemplates, “I wonder, for it is hard for me to conceive how men who knew the word “I”, could give it up and not know what they lost” (103). This quote narrates the discovery of one of the most essential words used to identify as a single, original person, I. Equality realizes the tragedy of the loss that his previous society created before his lifetime and really ponders why and how this could happen in a very separate world. Equality readies himself to be an individual person as a result of feeling strongly against the beliefs of his previous society. Equality excitedly states, “We made a fire, we cooked the bird, and we ate it, and no meal had ever tasted better to us. And we thought suddenly that there was a great satisfaction to be found in the food which we need and obtain by our own hand” (79). In the past, Equality had never done anything to express his originality because of the law stating otherwise, so when given the opportunity to finally understand his own strengths and weaknesses, he takes it. He disregards the law and excitedly grasps the concept that he isn’t supposed to be a follower like his peers were, he was meant to be a leader. Disagreeing with the law was a main point of Rand’s novella, promoting personal

At some point in time we have all wondered what it means to human, and what we are supposed to do with our lives. Throughout the centuries, there have been gradual changes in what it means to be human. Through Pico della Mirandola we will how man became the measure and took the place of God, through Charles Darwin we will see how nature and science began to take the place of man, and through the art of Friedrich we can visually see all of these changes.

The essay “A New Liberal Arts,” which was written by Sanford Ungar, first appeared in the Chronicle of Higher Education on March 5, 2010. In his essay, Ungar uses many different rhetorical strategies to convince his reader that a degree in the liberal arts is not a lost cause but can actually be very beneficial and lead to success. In Ungar’s opinion, there are many wrong ideas and misunderstandings about the usefulness of a degree in the liberal arts. In the essay there are seven specific misperceptions that he addresses specifically. By listing out these misperceptions, Ungar is addressing them individually in order to give each one proper attention. He offers explanations to why people may think these things and why he believes that they are incorrect. Ungar’s use of style, format, and emotional and logical arguments help him to create a persuasive and influential essay for his audience and convince them to agree with his opinion.

There is a machine that take people, and makes them into things. It takes passion, creativity and individuality, and strips it away leaving not even a person but thing embraces monotony and conformity. Every person who embraces it, simply becomes a replaceable clogs to eventually be thrown away. They becomes destin for a meaningless life devoid of purpose.This disastrous machine is society. These views are the only way one can live life to the fullest through the views of nonconformity and self reliance while being willing to accept the consequences it entails

•Information, independent thought, and freedom are restricted in this society. Equality must think about “the will of all men together” and how they are all supposed to be “one in all and all in one”. No one may think of or for themselves and everyone decision is made by the grace of every brother.

To Emerson, each individual possesses their own intelligence, however, “the whole character and fortune of the individual can be affected by the least inequalities in the culture of the understanding”, which can cause insecurities within the individual (Nature 505). He claims that “every great man is unique, and each man has their own gift,” which if presented solely by the specific individual, the gift is completely possessed instead of having only half possession because it is a third party idea (“Self Reliance” 533, 547).

This text, not just a product of the intellectual musings of an armchair philosopher, was born out of a culmination of extraneous events and systems that were prevalent at the time of its conception.

After rebuilding an item from the Unmentionable Times, Equality begins to contemplate about his purpose and personal identity, “And a strange thought comes to us: we wonder, for the first time in our life, what we look like. Men never see their own faces and never ask their brothers about it, for it is evil to have concern for their own faces or bodies. But tonight, for a reason we cannot fathom, we wish it were possible to use to know the likeness of our own person” (Rand 21). Throughout the novel, Equality’s government forbids the community from obtaining any knowledge on their history. They force characters to live according to the way they set laws, and made it so that asking or having any information that was considered “unacceptable” was morally wrong; they claimed the Unmentionable Times were cruel times, and that they wanted to prevent such chaos again. In forcing a society to groupthink, people will never be able to introduce themselves to different lifestyles and experiences that would help them create their own opinions and values. By thinking as one, true happiness cannot be found- instead, people would simply be distracted by the routines they have adapted rather than living according to what is best suited for themselves. Without the introduction of new ideas, or anyone to initiate a change for better living, an irrational government is bound to grow.

Often in our society, people stifle their individuality in an attempt to fit in with others. This idea is taken a step further in both “Harrison Bergeron” by Kurt Vonnegut and “Brave New World” by Aldous Huxley. These texts demonstrate different ways in which one can surrender their unique traits and how when people lack individuality, they lose aspects of themselves that make them human such as thoughts and emotions. In Vonnegut’s text, people who have talents that exceed others are required to wear handicaps so that everyone is equal. In Huxley’s text, embryos are engineered and trained after birth to be the same in adulthood. In both stories, the authors use description and dialogue to show the reader how individuality is critical to humanity because if everyone is the same eventually they become less human and start acting more like machines.

In this essay, I will discuss how the theories of John Stuart Mill and W.E.B. Du Bois, as presented in On Liberty and The Souls of Black Folk respectively, relate to the individual’s development and necessary conditions to thrive in modern society. I will focus on the goal of self-realization and development, or in other words, an individual’s pursuit to find meaning in their lives, and close with the authors’ directions for individuals to facilitate this pursuit for themselves and others. Both were concerned that dominant opinions in a society would prevent individuals from choosing new paths in life, instead of common ones, such as attending trade school in Du Bois’ time. The pursuit of self-realization is affected by society’s prevailing sentiment toward individuals who differ from perceived norm because the majority’s mindset affects the likelihood and ability of an individual to seek self-realization. In addition, the majority opinion can dissuade the individual from deviating from the norm at all, causing social and economic stagnation. This is in part the case because self-realization often involves some deviation from the norm, which is synonymous with Mill’s concept of “plurality of paths” (Mill 69), wherein the paths are deliberately unique and novel.

In a specific adaptation of the debitor-creditor relation that was discussed earlier, we owe our ancestors a debt of gratitude for making our society prosperous, at least to the extent that we continue to exist. The more prosperous the society in which an individual find himself, the more debt he find himself owing. It is this situation man is forced to suppress his natural instincts, particularly his will to power, in order to be a social animal reaping the benefits of society. This ironically is done for the sake of survival. “I regard the bad conscience as the serious illness that man was bound to contract under the stress of the most fundamental change he ever experienced—that change which occurred when he found himself finally enclosed within the walls of society and of peace... in this new world

Both Leviathan and Utopia contain faults in logic that work to undermine the very possibility for these new social structures. In the following I will show how each of their views for a new society give insight into what their beliefs of human nature are, while showing some