Category Archives: Literary Analysis

Key Quotes from On Disobedience by Erich Fromm

Legal Philosophy, Literary Analysis, Social and Political Philosophy July 21, 2022 Leave a comment

On Disobedience by Erich Fromm

Introduction and Synopsis

Recently, I read this book on a whim. I was at a local bookstore and stopped to give it a quick glance; the first few pages interested me enough that I bought it. Looking back, I am honestly glad that I did. While some of Fromm’s pleadings have lost their urgency (e.g. the looming threat of nuclear war with the USSR (as it was known at that time)), he ultimately provides an insightful, scaffolded analysis about the concept of disobedience itself. Moreover, Fromm weaves together several other explanatory threads to properly contextualize disobedience and both its value and proper usage in contemporary society, using this as a vehicle to establish his political worldview known as humanistic socialism. 

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Some Closing Thoughts on Moral Complexity – Part 5 of 5

Literary Analysis, Morality and Ethics July 23, 2020 Leave a comment

     Recall that my intention from the beginning was to construct a basic outline of the Dalai Lama, Andre Comte-Sponville, and Viktor Frankl’s moral systems based on excerpts of their respective works. Following the outline, I sought to point out some general objections to each moral system and analyze each one based on how well it can handle moral complexity.

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Moral Complexity and Viktor Frankl’s ‘Logotherapy’ – Part 4 of 5

Literary Analysis, Morality and Ethics July 20, 2020 Leave a comment

This is the fourth part of a five-part essay comparing and contrasting the moral systems of the Dalai Lama, Andre Comte-Sponville, and Viktor Frankl with regard to how well (or poorly) their respective moral systems fare against morally complex situations.

Viktor Frankl’s Moral System (based on Logotherapy)

            As far as the deontological/consequentialist debate goes, Frankl’s moral system seems to straddle the middle. Frankl’s moral system is derived from aspects of his logotherapy, a specific school of thought within modern psychiatry. Frankl believes that logotherapy is a useful tool in that “the patient is actually confronted with and reoriented toward the meaning of his[/her/their] life” (104). This meaning is the primary drive motivating conscious human beings; it is future-oriented (towards some potentiality that is, as of yet, left undone), extremely subjective (as it changes from one individual to the next), and dependent upon the responsible care and efforts of the individual for its realization.

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Moral Complexity and Andre Comte-Sponville’s ‘Spiritual Atheism’ – Part 3 of 5

Literary Analysis, Metaethics, Morality and Ethics July 14, 2020 Leave a comment

This is the third part of a five-part essay comparing and contrasting the moral systems of the Dalai Lama, Andre Comte-Sponville, and Viktor Frankl with regard to how well (or poorly) their respective moral systems fare against morally complex situations.

Andre Comte-Sponville’s Moral System (based on Spiritual Atheism)

     Comte-Sponville’s moral system, in contrast to the Dalai Lama’s is more consequentialist than deontological. His moral system is more concerned with states of affairs and consequences that affect them than purely motivation/intention. Take, for instance, the fact that he decries certain moral actions such as “rob[bery], rape, and murder” (42). He does this, presumably, because of the immensely harmful consequences that each one brings about. Robbery can shatter a person’s sense of security within their own home or environment. Rape forcefully objectifies a person’s existence, conflating the meaning of their life with the desirability of their physical traits. Murder almost inherently involves pain and suffering, not to mention its permanent duration. As a result, Comte-Sponville’s moral system is more consequentialist than deontological.

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Moral Complexity and the Dalai Lama’s Tibetan Buddhism – Part 2 of 5

Literary Analysis, Morality and Ethics July 11, 2020 Leave a comment

This is the second part of a five-part essay comparing and contrasting the moral systems of the Dalai Lama, Andre Comte-Sponville, and Viktor Frankl with regard to how well (or poorly) their respective moral systems fare against morally complex situations.

The Dalai Lama’s Moral System (based on Tibetan Buddhism)

We can categorize the Dalai Lama’s moral system as one that is deontological in nature. Deontological ethics, recall, has two key interpretations. One interpretation defines deontological ethics as a method that helps us to understand what is morally required, forbidden, and permissible in a particular situation or event. Morally required actions, insofar as they are completed, are morally good; these are often referred to as obligations or duties. Morally forbidden actions, however, ought to be avoided and are morally bad. Morally permissible actions, then, are neither morally good nor morally bad; they are either morally void or morally neutral actions.

A second interpretation defines deontological ethics as a method that focuses on whether or not specific and explicit moral rules or principles were followed in completing a particular action or set of actions. Deontological ethics then uses these specific and explicit moral rules and principles to determine the moral worth of an action or set of actions (henceforth referred to as ‘set’). If the specific moral rule or principle is observed during the action or ‘set,’ then the action or ‘set’ can be said to be morally good. If the specific moral rule or principle is not observed during the action or ‘set,’ however, then the action or ‘set’ is morally bad.

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Making the Acquaintance of Moral Complexity – Part 1 of 5

Literary Analysis, Morality and Ethics July 8, 2020 Leave a comment

This is the first part of a five-part essay comparing and contrasting the moral systems of the Dalai Lama, Andre Comte-Sponville, and Viktor Frankl with regard to how well (or poorly) their respective moral systems fare against morally complex situations.

     Moral complexity is both a fact of reality and an obstacle that persistently bedevils the formation and function of our moral systems. By moral systems, I mean the totality of methods, assumptions, principles, rules, and obligations that are meant to guide, regulate, and formalize our interactions with other living beings as well as with our environments. Moral systems come in a variety of different forms and can be either secular (natural, material) or sacred (religious, supernatural) in composition. They also have varying degrees or levels of comprehensiveness in content and scope. That is to say, some are more developed or nuanced than others. Examples of some moral systems include Divine Command Theory, the Golden Rule, Utilitarianism, Virtue Ethics, the 10 Nonvirtues of Tibetan Buddhism, and so on.

     Given that at least one purpose of moral systems is to guide, regulate, and formalize our interactions with other living beings as well as with our environments, we can assess the worth and utility of a moral system insofar as it is relatively more adept at handling complex moral situations than its competitors.

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Humanized Detectives: Cuff and Marlowe

Literary Analysis June 20, 2020 Leave a comment

Mystery and Archetypal Modification

In both The Moonstone by Wilkie Collins and The Long Goodbye by Raymond Chandler, the authors develop the very concept of mystery through archetypal modification: the process by or through which authors take a familiar trope, truism, or character template and add a slight twist or bend to it, but not so much so that it is entirely novel or unfamiliar to readers. Rather, Collins and Chandlers changed the archetype of the detective just enough to enrich the mystery genre and the concept of mystery itself.[1]

Coat

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Innocence, Ignorance, and Inconsistency in Graham Greene’s The Quiet American

Literary Analysis September 29, 2019 Leave a comment

Introduction
     Graham Greene’s novel, The Quiet American, properly characterizes and criticizes a strand of American idealism, particularly in regards to international politics, that was prevalent during the middle to middle-late 20th century. During the 1950s, the United States was becoming an international superpower. World War II had been devastating for numerous countries around the world, but the United States stood to benefit tremendously given that it played a significant role in ending the war and establishing the peace terms of the Treaty of Versailles.
     The United States’ military, economic, and cultural successes that were derived from their victory in World War II imbued their government, media, and general citizenry with a reinvigorated sense of national purpose and pride. And because the United States had entered the war later than their allies had, their war resources, troop levels, and overall morale were not as deplenished as England’s or France’s. As a result, the United States took their newfound role of being the leading advocate for liberal democracies (in the economic sense) quite seriously in hopes that these successes would be replicated globally. Expansion of this American idealism was the impetus behind many decisions made at the international, national, and local levels within American society.
     Yet not all were as impressed by the United States’s new international presence, English author Graham Greene being one of them. Greene’s criticism of this particular form of American idealism centers around three distinct yet interrelated psychological concepts: ignorance, inconsistency, and, ultimately, ignorance. Individually, each one of these traits carries with it potentially negative consequences. When combined, these negative consequences are compounded and made more complex. Greene’s novel does an excellent job of providing concrete examples to these abstract concepts within the context of historically relevant environments. Continue reading →