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Echo the Silence Mrs. Moores Spiritual Muddle in Forsters A Passage to India - Literature Essay Samples

Oh why is everything still my duty? When shall I be free from your fuss? mutters Mrs. Moore as she collapses into the raving madness of spiritual despair (228). After serving as E.M. Forsters most sympathetic character through nearly all of A Passage to India, she is suddenly immobilized after her experience in the Marabar Caves; her perspective, thoughts, and even language degenerate into withered cynicism and virtually incoherent ramblings. Indeed, the last of these seemingly irrational monologues convinces Ronny that his mother has fallen off completely; he sends her back to England believing that India has warped her sense of reality. In looking more carefully at one of these thought-driven monologues, however, we find that Mrs. Moore has experienced a realization that has completely annihilated her set of distinctly Englishvalues. By analyzing the structure of these thoughts, the new ideology driving them, and the possibility of their resolution, we discover that Mrs. Moores revelations and subsequent transformation stem from a startling anti-vision. The Caves undifferentiated echoes have convinced Mrs. Moore that her value scheme is prosaic and worthless, and her final collapse is the result of her most profound realization that without the superficial tendencies of everyday life, she is left with nothing at all.Though Mrs. Moore seems to rattle on endlessly in her last conversation with Ronny and Adela, one short passage stands out that begs close interpretation:Oh, why is everything still my duty? when shall I be free from your fuss? Was he in the cave and were you in the cave and on and on and unto us a Son is born, unto us a Child is givenand am I good and is he bad and are we saved? and ending everything the echo. (228)When observing the structure of these thoughts, the interrogative pattern clearly deserves attention. What prompts Mrs. Moore to ask such seemingly vague questions? More importantly, does she receive any answers to them? One would suspect that her queries are either rhetorical or stream-of-consciousness ravings. Yet, a structure clearly exists the entire monologue is a statement, rather than a question. Instead of leaving these inquiring thoughts open-ended, the echo ends everything. A question mark means nothing, a question itself means nothing the echo (and whatever this echo represents) ends all curiosity, all discovery, all possibility for a new perspective. In a sense, Mrs. Moore realizes that her own ideas are futile since the echo will indiscriminately wipe out every thought she produces. In this realization lies the source of her despair: her constant questions concerning spiritual depth and understanding are to be echoed instead of answered. The echoes themselves seem resistant to critical interpretation, but Mrs. Moores earlier explication of them everything exists, nothing has value proves remarkably lucid (165). All thoughts, no matter how significant or trite, are undistinguished when reflected against the walls of the Marabar caves. Everything exists in that it persists without definition, without aesthetic or spiritual texture; at the same time, however, nothing has value since everything is negated in this echo (165). The superficialorder of her culture and her value scheme is completely obliterated by the chaos and disorder reflected in the echo. Her only choice is to retreat into the self, an entity that she has neither nurtured nor examined in her earlier life. As a result, she collapses into frustrated despair and empty remorse, realizing that she has neither the strength nor the perspective to continue living.Looking at the passage again, Forsters use of pronouns also proves important to understanding the structuring of Mrs. Moores thought process. When these pronouns are highlighted, the questions appear framed in order to emphasize them:Oh why is everything still _my_ duty? when shall _I_ be free from your fuss? Was _he_ in the cave and wer e you _in_ the cave and on and onand Unto us a Son is born, unto _us_ a Child is givenand am _I_ good and is _he_ bad and are _we_ saved? (228)Mrs. Moore uses these pronouns deliberately to emphasize the essence of her antivision. First, the pronouns illustrate the progression of her realization: she moves from the idea of her own duty to that of another single human and finally to the collective whole. In a sense, Mrs. Moore has discovered the isolating nature of her experience in the caves. Not only are her own thoughts and feelings worthless, but so then are the thoughts and feelings of Ronny, Adela, Aziz, and everyone else surrounding her. She cannot look to others for strength indeed, she feels almost compelled to muster enough inner strength for both herself and the rest of those who are unenlightened. Additionally, the pronouns accentuate just how crucial the words I, we, and us are to the value scheme which Mrs. Moore and in fact, the rest of British culture champion . The British consciousness finds its center in personal interest, collective duty, and most importantly, the dogma of both personal and collective salvation. Yet, the Caves rejection and negation of this consciousness destroys Mrs. Moores conception of her world. She has, in fact, come face to face with a fundamental tenet of Hinduism the highest experience requires an abrogation of the self and finds herself unable to recover from the intensity of the vision (Flod, 75). Interestingly, the source of Mrs. Moores ultimate despair involves her failure to find an adequate substitute for the pronouns: she perceives the echo in terms of her own ego and thus cannot evolve a more universal perspective. In addition, Mrs. Moores heavy pronoun use reflects her cognizance of the falseness of interactions. Realizing that her value scheme has no inherent importance, she also sees nothing but superficial triteness in the feelings and beliefs of others. Personal interactions, then, simply become aimless (and ineffectual) discourses between two artificially constructed sets of values.Also packed within this loaded passage are undertones of the British and Christian ideology which Mrs. Moore abandons, as well as references to Hindu ideology which she cannot accept. The experience in the Caves forces Mrs. Moore to reject her two most sacred value conceptions: the existence of spiritual absolutes and the idea of interpersonal love. Of the former, Mrs. Moore discovers that Christian principles are, in a sense, not adequate; her religious convictions have been based in the belief that God is always present as a physical force. But her central question reflects her sudden disillusionment: and Unto us a Son is born, unto us a Child is givenand am I good and is he bad and are we saved? and ending everything the echo (228). In even the most fundamental and basic doctrines of Christianity, Mrs. Moore now sees nothing but meaningless rhetoric. Christian dogma depends on t he search for a divine presence; the prophecy of the Resurrection, for instance, calls for an actual physical reinvigoration of the Lord. Hinduism, on the other hand, stresses the absent aspect of God and finds transcendence only in intangibles.Yet, Mrs. Moore cannot accept the possibility that absence implies presence. She grasps the her lifelongconcerns of personal salvation are futile and misdirected, but she cannot find any source of redemption in the formless, indefinable echo. Her religious ideology has been grounded solely in spiritual absolutes: the glorification of Jesus who was born and given to absolve the sins of man, the guiding force of divine judgment, and a vigorous commitment to achieving salvation and avoiding damnation. Interestingly, as Mrs. Moore has grown older, her commitment to these absolutes has hardened; she has found it increasingly difficult to avoid mentioning Gods name (65). In a sense, she has come to India to find God manifested physically and is thus shattered when she discovers that her incessant search for his presence has been doomed from the outset. (Suddenly, her seemingly profound claim in the mosque that God is here appears remarkably literal and painfully simplistic.) Realizing that the motivations and questions that have guided her life have been reflected and blunted by the echo, Mrs. Moore repudiates Christianity. Yet, she cannot repudiate her own ego and is thus left in a precarious limbo between her previous self-centered principles and Hindu enlightenment. Stripped of a stable perspective and fully aware that time is running out, Mrs. Moore cannot find the inner strength to continue living or to save those she loves.The first two questions of the passage deal explicitly with Mrs. Moores disillusioned renunciation of interpersonal relationships and more broadly, her rejection of love. Suddenly, Mrs. Moores entire conception of personal interactions is transformed; no common bond truly exists between peop le, and human understanding exists as nothing more than a rhetorical myth. Love whether between family, in a church, or in a cave exists purely as a construct that vanishes in the amoral, indiscriminate echo of the caves. Mrs. Moore must accept a fundamental truth which drives Hindu faith: love is more abstract, more intuitive, more removed from the individuals desires than for the Christian. Love is not derivative of the self, but instead an intangible force completely detached from the precise order of Western philosophy.Once again, the echoes convince Mrs. Moore that Everything exists, nothing has value; as a result, her concern for others fades into weary cynicism, impatience, and ultimately indifference (165). Suddenly, nothing connects her to Aziz, Adela, or even Ronny she cannot impart her enlightenment to others because she cannot even begin to accept it herself. Indeed, the only thing Mrs. Moore can do is mutter out loud various condemnations of Westernized thought. In particular, her attacks focus on the idea of marriage (or love in a church). Convinced that the human race would have become a single person centuries ago if marriage was any use, Mrs. Moore tries to convey the opinion that even though men have practiced carnal embracement for centuries, they are nowhere near truly understanding each other (224, 149). (This opinion, is of cours, startlingly accurate when placed in the larger context of Forsters narrative.) Duty and fuss, mentioned in the stream-of-consciousness thoughts above, are directly linked to this idea of fundamental misunderstanding in human interaction (228). Why believe in moral duty or waste ones time loving another when it will ultimately end in worthless frustration? If duty, marriage, or relationships were of any use, universal understanding would have produced a single consciousness, a single person. Achieving nirvana would involve a profound human understanding, rather than the realization that the self ex ists only as a social and thus meaningless construct.Yet, the question remains: can Mrs. Moore possibly resolve these conflicting ideologies and at least find some form of redemption? Indeed, the echo which, ironically, silences everything proposed to it annihilates Mrs. Moores values and saps her strength. She retreats not only from the crisis immediately presented to her, but also from life itself; she seems trapped in a spiritual death long before her physical demise. It is no surprise, then, that she refuses to become involved in the Adela-Aziz melee; in fact, she treats the entire situation with contempt: Was he in the cave and were you in the cave and on and on (228). Mrs. Moore struggles to put her convoluted thoughts into words, but the meaning is clear: the events on that fateful day ultimately signify nothing in the larger scheme. Why should it matter, she implies, if Adela was in the cave with Aziz or whether Adela was in the cave alone the echo dissolves all qu estions of time, space, even physical presence. This abrogation of time and space is a key element of Mrs. Moores despair. After wrestling with questions of religious absolutes, social duty, and even personal obligation, she has realized that the echo ends everything including her unfulfilled life. Part of this final disillusionment involves her abdication of a previously strict moral code. The caves echo convinces her that everything existsoutside of a moral framework; nothing has value since morals cannot be attributed (165). Thus, not only does Aziz imprisonment have no moral repercussions, but Adelas lies are blunted by the echoes as well. Mrs. Moore, in fact, is fully aware of Aziz innocence but the obligation to bear his moral burdens are intolerable. Her previously steadfast convictions melt into withered meekness and finally, a pedestrian death. But what of this death? Does Mrs. Moore ultimately matter as a character since her final thoughts (as in the passage abo ve) are left untranslated and thus virtually meaningless?The irony, of course, is that Mrs. Moore is immortalized in the posthumous Esmiss Esmoor chant a hollow echo that indirectly saves Aziz. Though she disavowed all involvement in the legal proceedings and even destroyed all ties to Aziz and Adela before her death, she still manages to play a crucial role in the trial; it is her influence that brings Adela to her senses and the truth. She becomes the undefined, transcendent idol of the Indian people, a God-like figure who remains invisible and resistant to questions of time and space (much like Queen Victoria, who is treated with the same attributes earlier in the novel). Strangely, then, the Indians worship Mrs. Moore as a symbolic representation of human nirvana an enlightenment, in fact, that she never even had the strength to pursue. Indeed, Mrs. Moore would certainly be horrified that her soul remains only in the form of a meaningless echo that connects the masses behin d a cause that she believed prosaic and unimportant. Ironically, she finally achieves the oneness with the universe she knew was so vehemently important albeit superficially (and unconsciously). Thus, Mrs. Moore never resolves her own muddle and yet somehow manages to be a spiritual absolute to the people who she ultimately deserted. Forsters paradox, thus, remains startling and profoundly frustrating. Mrs. Moores questions are never fully answered and neither are those of Forsters audience; instead, our concerns are silenced by the echo which blunts all questions of self and immediate understanding. The only certainty involves the renewal of the Indian cycle of human frustrations and spiritual extinction: a new questioner will emerge and ultimately take unresolved secrets to a worldly death.Mrs. Moores final thoughts, then, are crucial in grasping Forsters larger narrative framework. Her character naturally attracts audience sympathy; thus, her discovery forces readers to take the novels events involving Aziz, Adela, and Fielding and place them in the thematic context of human understanding. By analyzing the structure of even one of these sets of thoughts, the ideological motivations driving them, and the consequences of her trying to resolve them, we discover the essence of Mrs. Moores antivision; without the superficial tendencies of everyday life, she is left soulless and regretful. Life suddenly seems nothing more than an empty expanse of time. It is not this realization itself, however, that ultimately debilitates Mrs. Moore. Accepting Hindu enlightenment requires profound strength, and the ability to renounce all that one has previously valued for the sake of a new, less defined perspective. Mrs. Moore still cannot disengage herself from absolutes; she reduces the revelations in the Caves to the scale of her own ego and thus remains trapped within the confines of a meaningless echo. Looking inwards, she ultimately realizes that she is unp repared to relinquish her selfhood to a transcendent world soul. Without the least resistance, she falls into a spiritual death, waiting to embrace the extant arms of silent unconsciousness.Works CitedFlod, Gavin. Introduction to Hinduism. Cambridge: Cambridge University Press, 1996. 75-77.Forster, E.M. A Passage to India. Neew York: Harcourt Brace, 1984.

Rap Music And Its Effects On Its Audience - 1813 Words

Rap music began in the 1970s in Bronx, New York. It started as an unknown type of music, but with its commercialization, rap music has turned into a multi-billion dollar industry that influences many people around the world today. When rap first began, it had â€Å"sociopolitical messages that had been absent in other forms of music† (Edwards-Stewart). For instance, artists, such as Run DMC and Public Enemy, rapped about the trial and tribulations of African Americans who lived in American inner cities. Songs like this became well known and are even considered the greatest hits of rap history. However, as a result of fame and commercialization, the nature of rap music changed. It went from focusing on sociopolitical messages to less important†¦show more content†¦Another behavioral effect of rap music is the â€Å"intensely violent, both sexually explicit and sexually violent, misogynistic, drug and gang oriented, and politically radical† culture influences the judgement of its listeners (Hansen 44). A study discovered the use of aggressive behavior as a solution to problems increased after watching rap videos. Test subjects were shown a situation where John discovered his girlfriend kissing her old boyfriend; he reacted by hitting him. The participants were then asked about John’s behavior. They agreed with John’s behavior after watching rap videos more than when they watched nonviolent rap music videos and no video (Hansen 45-46). In addition, rap music can influence the judgement of its fans because young audience members will seek to imitate their favorite rappers. Since their role model is doing something, they will try to do the same because they think highly of that person. Furthermore, the third and final behavioral effect of rap music is the acceptance of violence and materialism. In a study, forty-six African American males (ages between eleven to sixteen) were either shown violent rap music videos, nonviolent rap music videos, or no music videos. In the violent variable, the test subjects watched eight videos that had violent images, acts, and lyrics. In the nonviolent variable, the test subjects watchedShow MoreRelatedDrugs in Popular Culture1317 Words   |  6 Pagesamongst teenagers and the popularity of West Coast Rap Music Introduction Marijuana has been around for hundreds of years and the use of marijuana has been becoming more and more popular especially among teenagers (Lee, 2012). Music has also been around for a very long period of time, in a vast aray of genres. 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The reason that some people think rap music leads to violence is because gang members can often be found listening to rap music, and they dress in the urban clothing style of rappers. The reality is that rap music is greatly misunderstood. The media often portrays rap music as negative and focuses on rap music more when it is related to somethingRead MoreThe Effects Of Rap Music On Social Behavior Essay1693 Words   |  7 Pagesrole of rap music messages and video images of violence causes an increase in negative emotions, thoughts and behaviors which could lead to violence amongst youth. Rap music has been at the center of concern in regards to the potential harmful effect of violent media on social behavior amongst youth. This potential behavior could be seen in the music video titled â€Å"Kim† by Eminem. In this music video, the storyline, language and sound encourages hostile thoughts and feelings amongst its audience. 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Garber on Descartes free essay sample

Rejection and Retention In Daniel Garber’s article, â€Å"Descartes against his teachers: The Refutation of Hylomorphism†, the metaphysics of the early scholastics is presented to show the similarities and differences between what Descartes was taught through scholasticism and what he came to refute. Through analysis of the article I will present what Descartes considered to be the central ideas of scholastic metaphysics, as well as show what he chose reject from that doctrine, why he chose to reject it, and what he chose to retain, in the development of Cartesian metaphysics. The central ideas of the scholastic metaphysics stemmed from Aristotle’s Hylomorphic doctrine, a dualistic body of principles. It was believed that all things were made up of Primary Matter and Substantial Form, together resulting in a complete substance. Primary matter was thought of as a necessary component of all things, something that everything held, but not without the accompaniment of a secondary constituent, Substantial Form. When added to Primary matter, Substantial form gave each object its characteristics, essence, and intrinsic behavior. Each object in the world was thought to have it’s own substantial form, and with that it’s own intention. Descartes also describes what he calls â€Å"real quality†, that which is a necessity â€Å"by virtue of having Substantial form† (96). This concept of â€Å"real qualities† is considered to be â€Å"mentalistic† in nature; take heaviness for example, scholastics believed it had â€Å"the intention to bear the body toward a particular place† (99), rather then just being â€Å"matter in motion† as Descartes believed it to be. Thus, the â€Å"real qualities† of substantial forms â€Å"explain the characteristic behavior of bodies of various sorts† (99). Descartes rejections of the scholastic doctrine have been taken from his written passages, split up into what could be considered three separate arguments, and given the following titles by Daniel Garber: â€Å"the argument from parsimony†, â€Å"the argument from obscurity†, and â€Å"the argument from sterility†. Together these arguments, for the most part, reject the scholastic doctrine. Descartes stands firm in his believe of a mechanistic world, in light of the scientific revolution, deeming the scholastic doctrine, in short, lacking in explanation, obscure, and essentially useless. The first, â€Å"the argument from parsimony†, is a rejection of the scholastics idea of both form and quality under the premise that â€Å"such entities are not needed for explanation†. Descartes felt that he was â€Å"content to conceive here [only] the motion of parts† (107). With the concept of substantial form, it was as if they were imposing â€Å"mind-like forms, tiny souls onto the physical world† (107). The second, â€Å"the argument from obscurity†, rejects the particular scholastic idea of â€Å"real qualities†, finding the idea to be obscure and lacking in explanation. The term â€Å"real quality† is one Descartes would consider a â€Å"common sense attribute†, meaning that they have no other bearing other than being an idea pulled from the senses. As Descartes put it, â€Å"these qualities appear to be in need of explanation† (107). Lastly, in what Garber refers to as â€Å"the argument from sterility†, Descartes deems the scholastic doctrine to be â€Å"useless†, claiming that â€Å"no one has ever made any good use of primary matter, substantial forms, occult qualities and the like† (108). Garber continues to show that Descartes viewed the scholastic doctrine as nothing more than common sense by stating, â€Å"the scholastic world, as Descartes understood it, is simply a metaphysical elaboration of the world of common sense† (102). Although Descartes was opposed to most of what the scholastics taught, there were parts he retained in the formation of his own metaphysical doctrine. To start, he chose to reject primary matter as it was defined, but did agree that all bodies are consisting of the same matter, stating, â€Å"All other bodies are only of the same matter, which is in accord with both the philosophy of the schools and with mine† (103). As for substantial form and the idea of giving extended bodies intention, he believed that pertained to only the explanation of the human soul. As put by Garber, â€Å"the Hylomorphic body of the scholastic philosophers, form and quality joined to matter, is just the image of the Cartesian human being† (99). In addition to the particular examples, Descartes adopted the overall concept of the duality of mind and matter from the scholastics, acknowledging the separation between the two, but applying mind to the human soul, rather than to all extended things. I have now covered the necessary components of scholasticism: the ideas of primary matter, Substantial form, and real qualities. The arguments essentially constructed by Daniel Garber, from the passages written by Descartes, showed primarily what Descartes chose to reject, and why he chose to reject it: parsimony, obscurity, and sterility. Further analysis of the article written by Daniel Garber allowed for an explanation of what Descartes chose to retain. It is now clear that Descartes adopted several terms and some ideas from the scholastic doctrine, while simultaneously rejecting the concepts as a whole. Bibliography: Garber, Daniel. Descartes Against His Teachers: The Refutation of Hylomorphism. Descartes Metaphysical Physics. Chicago: University of Chicago, 1992. 94-111. Print.