A Journey into Capitalist Failure

Capitalism is said to provide the opportunity to achieve "The American Dream". With
good work ethic, financial sense, and a little bit of luck, everybody could become a wealthy
entrepreneur. However, this dream is hopelessly outdated and become increasingly difficult to
achieve. "The American Dream" has turn to a myth and a means of laying blame. People who
themselves try to achieve "The American Dream" may suffer the highest costs of this excessive
capitalism. "The 'working poor' as they are appropriately termed, are in fact the major
philanthropists of our society. They neglect their own children so that the children of others
will be cared for; they live in substandard housing so that other homes will be shiny and
perfect; they endure privation so that inflation will be low and stock prices high. To be a
member of the working poor is to be an anonymous donor, a nameless benefactor to everyone
else" (Ehrenreich, P. 221). Tyson believes that it is what the capitalist culture has done to its
people, "Every family wants to own its own home on its own land is a capitalist ideology that
sells itself as natural by pointing, for example to the fact that almost all Americans want to own
their own property, without acknowledging that this desire is created in us by the capitalist
culture in which we live" (P. 53).
Marx analysis about "The American Dream" reveals that it is just an ideology, a belief
system that is employed by the capitalism, not a natural way of seeing the world. It blinds its
pursuers to the enormities of its own failure. O'Neill in Long Day's Journey concerns about this
failure and reveals the reality of "The American Dream" in the capitalist society. He represents the failure of American man, American values, and American culture. He shows the man who
is looking for a fulfilled life but he cannot find it in the real unequal conditions that are created
by capitalism. Metaphorically, O'Neill sees "The American Dream" as a way of escaping from
this painful reality.

Mary's words show that Tyrone is a practitioner of "The American Dream" and he
comes to this land for the financial success. The Tyrones are hopeless people that by drinking
and consuming morphine try to escape from the reality of their life. They are shocked by the
failure of their dreams and now alcohol and morphine are kinds of protection for them. Mary is
repeating a song of fatalism that "But I suppose life has made him like that, and he can't help it.
None of us can help the things that life has done to us" (P.22). O’Neill addresses the problem of
existence in the capitalistic Man.
In a capitalistic society, a man is not a “Man” until he is subjectified by the monetary
discourse. O’Neill has no hesitation in demystifying the “ugliness of American reality” behind
the innocent discourse of "The American Dream”. Unlike Arthur Miller’s Death of a Salesman,
O’Neill chooses not to romanticize the castrating effect of Money with a dreamy outlook, but to
foreground how this unconscious language can regulate the living body. In the play, Mr.
Tyrone’s rise to prosperity represents the birth of the modern, masculine Subject—the economic
Man. Marcelle Marini believes that O’Neill forces the reader to see that a man like Tyrone is
“caught as a whole, but like a pawn” in the play of the capitalistic signifier, “and this even
before the rules are transmitted to him. . . . Such an order of priorities has to be understood as a
logical order, that is, as an always actualized order” (P.45). While pleasure in itself may not be a
linguistic phenomenon, the idea that Money can give pleasure is certainly related to what
James M. Mellard claims, “the ordering function of the culture, a culture that separates man
from nature, by inscribing him from the start in language, in the founding law whose
primordial interdiction” (P.395-407) is that of the law of the father. The fear of lack on the
ontological level is translated by the capitalistic discourse to become Tyrone’s fear of poverty,
the “fear of poorhouse.” In O’Neill’s play, Mr. Tyrone has no hesitation in forgoing what he
truly likes in order to achieve "The American Dream". With all his money, he ends up saying, “I
don’t know what the hell it was I wanted to buy” (P.5).
Tyrone measures all human relations based on the notion of "productiveness" or "use
value". In Mr. Tyrone’s eyes, Jamie is an “evil minded loafer” (P.24) because he is depraved and
unproductive. Edmund is disappointing for he is weak in terms of his health or financial well￾being. Mr. Tyrone learned this lifestyle from the capitalist society. He is the only character in
the play that is exempt from despair and confusion of values. Thus, Mary notes, “Ten foghorns
couldn’t disturb” (P.17) Tyrone. To a miser like Tyrone, the world is a very stable, easily
readable zone: his enemy is the one who wants to “have the house ablaze with electricity at
[night], burning up money!”(P.26). He sells his talents for money, spends his money on many
“bum piece[s] of property,” and ends up celebrating his life by drowning regrets with alcohol.
The paradox of success and non-being, happiness and unhappiness eventually leads Tyrone to
utter—with clear-headed sincerity—something that he really desires to do and never desires to
put it into action: “On my solemn oath, Edmund, . . . I’d be willing to have no home but the
poorhouse in my old age if I could look back now on having been the fine artist I might have
been” (P.51).
Tyrone is the result of capitalism. He wants to save both his family and his money, but
he is unable to manage both of them. In the capitalist society, everything must be scarified for
money. Tyrone's soul is destroyed by possessiveness and greed. He creates a dream of success
for himself but at the end, he and his family go disappointed they find their dream false and
inaccessible in the unequal capitalist society. They come to the point that they have been
betrayed by what "The American Dream" has created for them.


Work Citation


Babaee, Ruzbeh. “Long Day's Journey into Night; a Journey into Revelation. International Journal of International Social Research. 4.19 (2011): 7-14 Print.” Academia.edu, www.academia.edu/1046883/Long_Days_Journey_into_Night_a_Journey_into_Revelation._International_Journal_of_International_Social_Research._4.19_2011_7-14_Print.

Psychoanalysis , Repression , Oedipus complex

Mary

The members of the family are not happy within their respected slots.
Long Days Journey can be regarded as a play of fate, where the family is encompassed by forces of resentment, lust, blame and remorse.
The bewailing attitude of the family members hardly allows them to
recognize their love for each other. For any family to be happy it is imperative that the roots remain strong in order to strengthen the entire family, but here we have a family where the mother finds contentment in relapsing into her past through her morphine addiction. She
blames her husband for her present unhappy condition. Mary always
thinks of her blooming youth when she got married to a handsome
Shakespearean actor, giving up her intense ambition of being a nun
to serve the divinity. Psychologically, she is under the firm grip of her
subconscious that doesn’t allow her to come out of her past blooming youth. Mary feels that her ambition is not fulfilled and desires to
roll back from her present life. This sense of sacrifice ruined her family
relationships. There is disproportionate Ego (her reality) and Id (the
world of her own) within Mary. It is also seen in the drama that her innate state of denial doesn’t allow her to accept the fact that Edmund
was suffering from tuberculosis. Mary, a product of Electra Complex,
knew within herself that confiding to the fact would put her in a similar state as before, when she witnessed her father’s death due to the
same disease. Desperately trying to escape the similar pain for the
second time, she deliberately chooses not to accept the disease of
Edmund as being Tuberculosis, but terms it as a normal cold. She is
happy to live in a fake world of denial rather than facing the painful
reality.

• James Tyrone 

The father of the family is eager to save money in every way possible. He is positioned in a precarious situation within the family. Trying
to balance his attitude of money saving with the needs of his family,
James is driven by the so called American Dream. It was his childhood
desire to become super rich within a very short span of time. Such a
penny pinching attitude of the father, leads to many complications
within the Tyrone family. His wife Mary is addicted to drugs, courtesy of the cheap doctor that was hired by James during Mary’s pregnancy, who prescribed her to inject morphine for the temporary relief
of her labor pain, which then became a lifelong habit. The character
of James Tyrone was suffering from a dual – personality disorder. On
one hand, he is desperate to understand the feelings and emotions
within his family, by comforting everyone, despite continuous blame
and regret. On the other hand, he is a penny pincher. He intends to
admit Edmund into a cheap sanatorium for his cure from Tuberculosis.
He also hired a cheap doctor for his pregnant wife who had injected
morphine as a curative relief from the pain. He is materialistic in action, but contrary through his intention. James Tyrone can be termed
as a character with a shade of Schizophrenia. The Psychological imbalance of “Id” and “Ego” within his psyche is evident. The unconscious
impulse of the characters is unsuccessful in negotiating with their
present situation, due to the unconscious repositories that are actively functioning within their psyches.

• Jamie Tyrone

The elder son, Jamie Tyrone is a product of the Oedipus complex. His
acute oedipal repression searches leeway in the form of incestuous
relations, with mistress’s of his mother’s age. He tries to corrupt his
younger brother, by trying to lead him in his immoral ways, because
he senses his mother’s affection for Edmund which becomes intol￾erable to him. Jamie says to Edmund,” But don’t get me wrong, kid. I
love you more than I hate you” (O’Neill, Long Day’s Journey into Night,
1984, p. 166)

• Edmund

The Author had found his character in the character of Edmund. He
is the only character, seen with a ray of hope within the Tyrone fami￾ly. O’Neill had desires for his mother and his intense oedipal complex
searched for the love of his mother in his three wives. The author sub￾consciously yearned for his mother’s love, which is portrayed through
his characters in all his major plays like Mourning Becomes Electra,
Desire Under the Elms, Strange Interlude, and many others. One can
say that O’Neill was trying to relive his emotional frustration through
his dramas unintentionally.



Work Citation


Fathima, Sabreen. “The Consequence of Psychological Imbalances in O'Neill's Long Day's Journey into Night.” Academia.edu, www.academia.edu/29094520/The_Consequence_of_Psychological_Imbalances_in_ONeills_Long_Days_Journey_into_Night.

Mother figure & guilt , dependence from Goswami Mahirpari


Work Citation


Barnes, W. (n.d.). Guilt and Dependence as Practised Family Religions in Eugene O' Neil's Long Day's Journey Into Night and Marsha Norman's 'night Mother. Retrieved May 25, 2020, from https://www.academia.edu/6731500/Guilt_and_Dependence_as_Practised_Family_Religions_in_Eugene_O_Neils_Long_Days_Journey_Into_Night_and_Marsha_Normans_night_Mother

Guilt and dependence

Eugene O’Neill in
Long Day’s Journey Into Night conveys the struggle which arises out of the growing social and psychological problems which face the victims of addiction and personal trauma in an America that increasingly subverts the accepted morality of older European religious beliefs. The decline of
family and community in O’Neill’s play represents a trauma that is unique to a Catholic viewpoint.


The shadow of old religious values looms consistently throughout the play; for example even within O’Neill’s character Edmund’s appropriation of nihilistic European literature to his personal beliefs
he feels a debt to his mother and excuses her self-martyring addiction.

Recognised as America’s “first important playwright” (Harold Bloom, Eugene O’Neill; Modern Critical Views-Updated Edition, New York, Infobase Publihing, 2007, 1) O’Neill used an autobiographical sense of family to imbue Long Day’s Journey into Night (completed 1942, first performed 1956) with an internally destructive familial hubris in an attempt to replicate the effects of Greek tragedy for the American stage. The overhanging moral albatross represented by the influence of a particular form of Irish-American Catholic guilt permeates this play, with it themes of addiction, self-destruction, blame and regret all reflecting the conflict of reverence and damnation which the Tyrone family accord to their family history and to each other. In a sneeringly judgemental display of the allocation of guilt regarding their family’s decline, James Tyrone intimidates his wayward son Jamie into accepting responsibility for his brother Edmund’s ill-health and lack of contentment:

Tyrone: The less you say about Edmund’s sickness the better for your conscience.

 You’re more responsible than anyone!

 Jamie: (Stung) That’s a lie! I won’t stand for it, Papa!

 Tyrone: It’s the truth! You’ve been the worst influence for him. He grew up admiring

 you a hero! A fine example you’ve set for him. You’ve made him old before his time, pumping him full of what you considered to be worldly wisdom,

 when he was too young to see that your mind was poisoned by your own

 failure in life, you wanted to believe every man was a knave with his soul

 for sale, and every woman who wasn’t a whore was a fool!”

 (O’ Neil, Long Day’s Journey Into Night, London, Nick Hearn Books, 1956 1

 191 Act 1, 16, 17)

Tyrone’s singling out of Jamie for responsibility comes loaded with a sense of patriarchal moralismthat is aligned significantly in his belief in the “one true faith of the Catholic Church” (O’Neill, 44).His son’s turning away from the influence of this ideological stronghold, as well as turning awayfrom the works of their father’s beloved Shakespeare and towards reading more modernist andnihilistic works of Nietzsche and the British Fin-de-Siecle poets invokes a rage in their fathertowards their self-destructive rebelliousness which eludes taste in literature with their personal
decline. Jamie’s response to his father’s accusations asserts that he was merely acting out of hisbrother’s best interests, that the nihilistic streak was already alive in him despite his religiousupbringing to the contrary, and that he only offered him frank advice with regards his decadent
pursuits;

 Jamie: (with a defensive air of weary indifference again) All right, I put
 Edmund wise to things, but I knew he’d laugh at me if I tried the good
 advice, older brother stuff. All I did was make a pal of him and be
 absolutely frank so he’s learn from my mistakes that...(He shrugs his
 shoulders, cynically) If you can’t be good you can at least be careful.
 (O’Neill, 1:16, 17.)

This sense of disregard for their parent’s moralistic standards contributes to the familial decline.However it also establishes an unusually dependent relationship between the two brothers. Jamiehas Edmund comply in many of his decisions throughout his lifetime, yet it is Jamie who isdependent on Edmund’s role as the “Kid” in the family to define his role as his brother’s keeper andthe wayward, bitter son. Edmund is the son who replaced the dead brother Eugene, whose infantdeath their mother blames Jamie for, yet both have catered to Jamie’s fragility and whimsthroughout his life. Jamie has as a result borne the majority of the guilt which the family wage oneach other, yet he takes it upon himself, in much the same way in which his mother acts out her role
of martyrdom.

In being the personification of a morally abhorrent bad influence on his brother, Jamie is determined to prove his parents’ accusations towards him to be true. This is explicably made apparent during the scene of Jamie’s confession to Edmund, which in the sense that it is spoken by a lapsed Catholic conveys Jamie’s wishes to absolve the wrongs which he feels he has committed to his brother. Jamie confronts his brother with the damning truth after he arrives home drunk after Edmund is diagnosed with tuberculosis. Needing to confess what he sees as his continuing moralising against his brother he speaks of his self-accused intent on ruining Edmund’s life:

Jamie: Never wanted you to succeed and make me look worse by comparison.
 Wanted you yo fail. Always jealous of you, Mama’s boy, Papa’s pet!
 (He stares at Edmund with increasing emnity) And it was you being born that
 started Mama on dope. I know that’s not your fault, but all the same, God
 damn you, I can’t help it, I hate your guts!
 (O’Neill, 4: 103)

By saying this, Jamie is not only announcing the transparency of his maliciousness but also opens the audience to the understanding of the shared maliciousness of the Tyrone family unit. In this light the critic Michael Hinden posits Jamie as the Tyrone family scapegoat, the sone who bears the burden of blame and the psychological contamination that his family expounds upon each other as solely the responsibility of himself; “O’Neill has Jamie function as a familial scapegoat, scourging his own conscience but also symbolically bearing away the various contagions that plague the Tyrones. (Michael Hinden, Long Day’s Journey into Night: Native Eloquence, Boston, Twayne Publishers, 1990, 59). By giving Jamie such an uncompromising admission of guilt in the confession scene, O’Neill conveys him as the prophet of the family’s moral demise





Work Citation




Barnes, W. (n.d.). Guilt and Dependence as Practised Family Religions in Eugene O' Neil's Long Day's Journey Into Night and Marsha Norman's 'night Mother. Retrieved May 25, 2020, from https://www.academia.edu/6731500/Guilt_and_Dependence_as_Practised_Family_Religions_in_Eugene_O_Neils_Long_Days_Journey_Into_Night_and_Marsha_Normans_night_Mother

About drama long Day's journey in to the night from Goswami Mahirpari



Work Citation

Sufian, Abu. “O'Neill's Long Day's Journey into Night: A Bleak Journey to the Author's Life.” The Criterion, www.academia.edu/6945609/ONeills_Long_Days_Journey_into_Night_A_Bleak_Journey_to_the_Authors_life.

Split Mother in O'Neill's Play

In his Long Day’s Journey, Mary Tyrone appears to possess the dual
Kleinian role in a marked way. This could be observed differently in her
thoughts, mental disposition towards the sons, and verbal expressions. The
good breast role is to be found in her deep motherly affection and caring attitude for the younger son Edmund in the play. She shows deep sense of
concern on his ill health and possible tuberculosis. It makes her develop open
and direct confrontation with her husband and accuses him of miserliness
and saving money at the cost of Edmund’s health. It also makes her develop
antipathy towards Dr. Hardy who has been advising medical treatment to
Edmund. She charges him as a third degree cheap doctor, “I wouldn’t believe
a thing he said, if he swore on a stack of bibles!”
. Edmund, as the play
opens, seems to be suffering from some disturbing health problem that has
taken away his appetite and affected his physical appearance. He seems to be
growing thin with sallow complexion that distinguishes him from strong and
sturdy elder brother Jamie. Mary’s motherliness is evident in her deep desire
to see him healthy and fully recovered from the trouble. It even makes her
behave bizarrely in building illusions about his health and returning to
terrible morphine addiction. Having lost a son earlier through infected
measles, she cannot bear the very idea of losing another son through another
disease. Therefore she consoles herself verbally that what troubles Edmund
is just a common cold that has taken away his appetite, and a bit of care will
do him perfectly well, “James, it’s Edmund you ought to scold for not eating
enough. . . I keep telling him that but he simply has no appetite. Of course
there’s noting takes away your appetite like a bad summer cold” . And in
response to James assurance that “it’s natural and don’t let yourself get
worried”, Mary retorts “Oh I’m not. I know he’ll be all right in a few days if
he takes care of himself” . These verbal expressions however, are
contradicted by her thoughts and mental disposition. In fact, one of the
strong reasons for her recent return to morphine lies in her deep concern
about Edmund’s health and possible tuberculosis. Her genuine motherliness
is evident in her infrequent verbal expression to Edmund himself. For
instance, the mere sound of his coughing for instance alarms her to a
disproportionate level. Warm motherly affections are evident when she finds
Edmund coughing nervously: Mary. “(Goes worriedly to Edmund and puts
her arm around him). You mustn’t cough like that it’s bad for your throat.
You don’t want to get a sore throat on top of your cold”  with James and
Jamie very early in play. It is her concern for his well being that makes her
deny Edmund having any serious problem, and for her “It’s just a cold!”
, and to James remarks that “doctor hardy thinks it might be a bit of
malarial fever he caught when he was in the tropics” Mary retorts with
contemptuous expressions, “Doctor Hardy! I wouldn’t believe a thing he
said, if he swore on a stack of Bibles!”


But the bad breast role is equally evident and in fact more vocal, but
annihilating than of nurturance, motherliness and affection. It is evident in
her failure to act responsibly in leaving young Eugene to die of infected
measles at home. As a mother, she should have taken it her first responsibility to look after the baby or take proper measure in that direction
if she had to leave. She becomes directly responsible for his immediate death
through measles. It is equally evident in her whole attitude after Eugene
death. It fills her with deep sense of guilt for the whole life that is evident in
the following pathetic expressions:
I blame myself. I swore after Eugene died I would never have another
baby. I was to blame for his death. If I hadn’t left him with my mother
to join you on the road, because you wrote telling me you missed me
and were lonely, Jamie would never have been allowed, when he still
had measles, to go in the baby’s room .
Secondly, it compels her to behave unnaturally and un-motherly in her
avoidance to procreate another baby (Edmund in this case). Hinden
terms her attitude to Edmund birth as one of denial of his identity, something
that is “clouded in refusal”  and if it is procreated at all, it is necessitated
by the desire to blot out the guilt of personal responsibility in the death of
Eugene earlier. Mary tells Tyrone plaintively,
“Above all I should not have let you insist I have other baby to take
Eugene’s place, because you thought that would make me forget his
death. I knew something terrible would happen. I knew I’d proved by the
way I’d left Eugene that I wasn’t worthy to have another baby, and that
God would punish me if I did, I never should have born Edmund”.
Here the bad breast role emerges strongly in her character. Procreation is
essential to motherhood as is evident in Nina Leeds’ strong desire to
procreate in Strange Interlude. On the other hand, a woman who refuses to
procreate without any valid reason that could be biological in fact denies her
natural motherly self and attempts to annihilate the possibility of a child
being born. In Mary’s case, the refusal was based on certain unfounded fears
rather than on her inability to play a role of nurturance and care that resulted
in death of the helpless baby. Then, her attitude to Edmund, when he is born,
is indicative of her negative self on several occasions in the play. In the first
place, his birth coincided with his miserable lonely existence in dirty hotels,
morphine injections to relieve her of birth pain for which he could not be
blamed. In fact, it was Edmund’s birth that put her on the lifelong morphine
addiction. These particular memories make her respond aggressively,
irritably and negatively to Edmund, which contrasts with her motherliness to
him and reveal the deep fragmentation in her personality. Her attitude to
Jamie, the elder one, is marred by hostility, neglect, annihilation and denial
of her duty. Jamie — “the jealous elder brother, the cynical tempter of
innocent youth, pans, Mephistopheles Can . . .”  is a miserable failure in
life. Drunkenness, prostitution and jealousy dominate his depraved
personality that he deliberately and persistently pursued as a self-destructive
strategy for evasion from the initial brought up in the family. Mary blames the past for making him so, “It’s wrong to blame your brother. He can’t help
being what the past has made him any more than your father can or you or I”
. In fact, his ruined state and personality is largely so because of his
mother’s inability to play a constructive part in nurturing his personality
along healthy lines. Mary’s conduct has ingrained in him a deep-seated
jealousy and a self-destructive attitude that is related strongly to Jamie’s need
of caring/nurturing mother. A positive motherly attitude would have
developed his personality and rescued him from such negative traits as
despair and extreme jealousy.

• For a more detail click here

Work Citation


EduSoft, Academia. “MOTHERS IN EUGENE O'NEILL'S STRANGE INTERLUDE AND LONG DAY'S JOURNEY INTO NIGHT.” LiBRI. Linguistic and Literary Broad Research and Innovation, www.academia.edu/35876334/MOTHERS_IN_EUGENE_ONEILLS_STRANGE_INTERLUDE_AND_LONG_DAYS_JOURNEY_INTO_NIGHT.

LDJN AND SON'S

Unfulfilled desire of the son's edumund and Jamie from Goswami Mahirpari



Work Citation


Ali, Emman. “Lacanian Orders in Eugene O'Neill's Long Day's Journey into Night.” International Journal of Applied Linguistics & English Literature, www.academia.edu/3111234/Lacanian_Orders_in_Eugene_ONeills_Long_Days_Journey_into_Night.

LDJN AND MOTHER

The mother's desires to return to imaginary from Goswami Mahirpari




Work Citation


Ali, Emman. “Lacanian Orders in Eugene O'Neill's Long Day's Journey into Night.” International Journal of Applied Linguistics & English Literature, www.academia.edu/3111234/Lacanian_Orders_in_Eugene_ONeills_Long_Days_Journey_into_Night.

Traumas and Jouissance of Characters LDJN

• Traumas and Jouissance of Characters 

The Real Order is the most inaccessible part of human psyche, according to Lacan, since we live in the symbolic world
where we have to adopt ourselves with ideologies and imposed on us by the Other. However there are times when one
can experience the Real for fleeting moments of joy and terror, in traumas, and of course while seeing through
ideologies. The symbolic world is the only world through which the subject has the understanding of reality, since their
understanding of reality is shaped through language that is made of signs which do not represent the real essence of the
things. Therefore reality, as it really is, does not have any place in the unconscious mind, instead some representations
of it exist there, consequently we can experience the real only when a cut happens to the Symbolic Order, such as in the
case of having trauma, especially a sad one.
Many times in the play, Mary experiences the trauma of being with her father. Whenever she looks at Edmund, she
compares his situation with that of her father's whose trauma comes to life again, since he had tuberculosis and drank a
lot, like Edmund, and that caused his death. In one scene Tyson tries to hide the truth that Edmund has tuberculosis,
since it reminds her of her father: "She has control of her nerves—or she had until Edmund got sick. Now you can feel
her growing tense and frightened underneath .... What makes it worse is her father died of consumption. She worshiped
him and she's never forgotten. Yes, it will be hard for her. But she can do it! She has the will power now! We must help
her, Jamie, in every way we can!" (LDJ, I. p. 2017). In another scene, she blames Tyron for letting Edmund drink, since
she is afraid that he would die because of it: "did you take a drink? Don't you know it's the worst thing? You're to
blame, James. How could you let him? Do you want to kill him? Don't you remember my father? He wouldn't stop after
he was stricken. He said doctors were fools! He thought, like you, that whiskey is a good tonic!" (LDJ, I. p. 2030).
To experience the Real, Jamie drinks a lot and spends his time with whores in whom he looks for pleasure, for an
extended Jouissance which never happens. To find himself out of the symbolic and the big Other's rules through this, he
drinks more and more to experience and maintain the feeling of Jouissance, but it is just a short, fleeting moment. In
one scene, his father criticizes him for spending time with the whores in the bars: "at the end of each season you're
penniless! You've thrown your salary away every week on whores and whiskey!"( LDJ, I. p. 26), though Jamie does not
care for such a loss, and only wishes to get rid of the symbolic world of the big Other.
The same thing is observed in the mother who uses morphine to forget her loss, and to escape from the ideologies
imposed on her, as Thaddeus Wakefield argues: "Mary takes morphine to escape the reality that she has failed ...
prescribed by the society in which she lives" (2004, p. 49). Moreover she uses morphine to keep herself "high" in
pleasure, to forget the present situation in which she just changes desire after desire to feel real, and to experience
Jouissance. When she is "high", she sees herself as a girl in a perfect situation in the past – free from the pains of the
Symbolic Order and the rules imposed on her by the Other. Morphine alleviates her pains, as she tells Cathleen:
CATHLEEN: [stupidly puzzled] You've taken some of the medicine? It made you act funny, Ma'am. If I
didn't know better, I'd think you'd a drop taken.
MARY: [dreamily] It kills the pain. You go back until at last you are beyond its reach. Only the past when you
were happy is real. (LDJ, III. P. 2047)
Edmund too drinks a lot to forget the present situation which he suffers from, and to experience Jouissance, though he
knows he is sick and drinking is detrimental for him. He tells his father that there is no problem with being drunk, as he
forgets the pains of his conditions by drinking: "let us drink up and forget it .... Well, what's wrong with being drunk?
It's what we're after, isn't it? ... We know what we're trying to forget, [hurriedly] But let's not talk about it. It's no use
now" (LDJ, IV. P. 2059). Moreover there are some hints in the play that shows he has decided to commit suicide to get
rid of the symbolic world and the rules of the big Other. He speaks of death as an outlet that brings permanent feeling of
Jouissance: "yes, particularly the time I tried to commit suicide at Jimmie the Priest's, and almost did. ... I was stone
cold sober. That was the trouble. I'd stopped to think too long" (LDJ, IV. P. 2067). As the result of reading books and
getting aware of ideologies at work in society, he is quite aware of what he is doing when he commits suicide. Once
when he speaks about the English poet Arthur Symons, he talks about the experience of real and how everything is just a hoax granted to us: "The fog was where I wanted to be. Everything looked and sounded unreal. Nothing was what it
is. That's what I wanted—to be alone with myself in another world where truth is untrue and life can hide from itself ...
Who wants to see life as it is, if they can help it?" (LDJ, V. p. 2059).
Each of these characters has their own "method of escape", as Rogers calls it: "Mary has her drugs, Tyron and Jamie
their liquor, and Edmund has poetic sense of personal dissolution" to escape from suffering that "has formed their lives
and their feeling" (1965, p. 720), the suffering that is caused by ideology. Edmund is the only character of the play that
has realized the point and seen through ideology, hence he wishes to go beyond, since it seems to be just a bunch of lies
and craps to him, thus attempts to commit suicide.



Work Citation


Ali, Emman. “Lacanian Orders in Eugene O'Neill's Long Day's Journey into Night.” International Journal of Applied Linguistics & English Literature, www.academia.edu/3111234/Lacanian_Orders_in_Eugene_ONeills_Long_Days_Journey_into_Night.

Entanglement of Characters in the Web of the Other LDJN

• Entanglement of Characters in the Web of the Other 

Lacan holds that the Symbolic Order is the stage in which the subject recognizes themselves as having a separate
identity from that of their mothers'. Moreover the law of the father is gradually presented to and imposed on the subject
by the social rules and ideologies engendered by the Other that equals the symbolic order, language, and the law of the
father in Lacan's terminology. The Symbolic Order is the realm of the Other or the symbolic father that is not, however,
the real father, but a function that imposes rules and regulates desires. The real father is the agent of the symbolic father
that shapes desires and has a decisive role in shaping the subject's identity. There is no escape from the law of the
father; it is inevitable, because "the law is the father, the thing before, the inheritance, the compulsion, the inescapable,
the inevitable, and the desire for the law itself" (Mottram, 1995, p. 25). Lacan holds that the law of the father is
symbolized by the phallus "the primacy of [which] is established by the existence of the symbol, of discourse and of the
law" (S5, 1957, p. 169-170).
In the Long Day's Journey into Night, James Tyson represents the Other and his rules have a crucial impact on shaping
the desires and identities of his wife and sons. He plays the role of the big Other who sets the desires of the other
members of the family in motion and expects their obedience. For instance Mary is not satisfied with the place they live
in, but Tyson has decided to be there. She tells Edmund that it is his father's desire to be there not hers: "not that I want
anything to do with them. I've always hated this town and everyone in it. You know that. I never wanted to live here in
the first place, but your father liked it and insisted on building this house, and I've had to come here every summer"
(LDJ, I. p. 2020). And this is one of several things he has decided for Mary. The suppression of her desires gradually
becomes a complex and causes her abnormal deeds at the end of the play.
Tyson also encourages Jamie to become an actor, while he does not like it, as he says here: "I never wanted to be an
actor. You forced me on the stage"( LDJ, I. p. 2015) – hence his present unemployment for which he condemns his
father. Moreover Mary blames Tyson for his role in making Jamie a drunken loafer. She believes that when Jamie was
young, Tyson made him drink alcohol when he drank himself, as we read here: "you brought him up to be a boozer.
Since he first opened his eyes, he's seen you drinking. Always a bottle on the bureau in the cheap hotel rooms! And if
he had a nightmare when he was little, or a stomach-ache, your remedy was to give him a teaspoonful of whiskey to
quiet him" (LDJ, III. P. 2050).
 Even Edmund's desire to become a so-called man of literature is his father's desire, not his own. Tyson appreciates
Edmund's writing and asks him to read books and write poetry to be a journalist, though he is not a good writer and the
journal he works for does not like his writing. There is a dialog between Jamie and his father that shows the father's
desire to make Edmund a journalist, while he has no talent for it:

TYSON: He's been doing well on the paper. I was hoping he'd found the work he wants to do at last.
JAMIE: [sneering jealously again] A hick town rag! Whatever bull they hand you, they tell me he's a
pretty bum reporter. If he weren't your son— [ashamed again] No, that's not true! (LDJ, I. p. 2015)
Regarding the role of the father as the big Other in shaping his sons' desires and destiny, Abbotson argues that "Tyson
pushes his sons to make something of their lives to compensate, but usually in the wrong direction, exploiting rather
than assisting them. James despises acting and Edmund sees working on a newspaper as a waste of time" (2005, p. 104).
The desires of the father for them have caused a frustrating life for them.
Another notable case regarding the functioning of the Other in the play is a mother's functioning as the big Other in
Mary's desire to be a nun that has originally been her mother's wish that was later internalized by her – representing her
wish for a perfect place where she could feel secure. Mary's mother was a strictly religious person who did not like her
daughter to get married, as Mary relates to James: "My mother didn't. She was very pious and strict. I think she was a
little jealous. She didn't approve of my marrying—especially an actor. I think she hoped I would become a nun" (LDJ,
III. P. 2052). After a while, however, it becomes her own desire, as she internalizes her mother's wish. This time Mother
Elizabeth acts as the big Other who decides for her by asking her to go away and experience the world for a while.
Though she does not like to do so, she has to accept it as the big Other's order.




Work Citation


Ali, Emman. “Lacanian Orders in Eugene O'Neill's Long Day's Journey into Night.” International Journal of Applied Linguistics & English Literature, www.academia.edu/3111234/Lacanian_Orders_in_Eugene_ONeills_Long_Days_Journey_into_Night.

Lacan's Psychoanalysis LDJN

• Lacan's Psychoanalysis

Lacan holds that human psyche is formed of three orders (the Imaginary, the Symbolic and the Real) which mold the
unconscious mind and motivate human actions and reactions. He believes that in the formation of the first psychic
order, the Imaginary, "the child, in the presence of his mother, begins to manifest his needs. It is here that he encounters
the mother as a speaking subject" (S5, 1957, p. 425). It is a world of satisfaction for the child where" the infant emerges
from satisfaction, and not from frustration, to construct a world" (p. 424) that is the realm of ideal completeness in
which the child feels no lack or loss, since it is governed by the illusive joyful unity of the child and its mother.
Moreover there are no traces of language in this order. When the child is six-month old, Lacan holds, it starts to
distinguish itself from its mother in a phase that Lacan terms the Mirror Stage in which the child sees its own image
distinct from that of its mother, and thereby the illusion of unity with the mother crumbles down.
In the next stage, Lacan argues, the Symbolic Order is formed in the child's mind. In contrast to the Imaginary, the
Symbolic is an order in which the identity of the subject is formed, since it is associated with language and signs.
Whereas mother governs the Imaginary Order, the symbolic Order is the territory of father whose laws and rules shape
the identity of the child. In the Imaginary Order, the desire of the mother is mediation necessary for the child, whereas
this mediation is "precisely given by the position of the father in the symbolic order" (S5, 1957, p. 163). The Symbolic
Order is also the realm of the Other presented by the law of the father and the ideology in which the child learns to
speak. Lacan holds that the meaning of "the Other as another subject" is strictly secondary to the meaning of "the Other
as Symbolic Order", since "the Other must first of all be considered a locus, the locus in which speech is constituted"
(S3, 1955, p. 274).
Another key notion in Lacan's terminology is Object petit a which is the lack created by the subject's entry into the
Symbolic – the lack which will never be compensated for and attained, since the subject has fallen into the web of
language and its floating signifiers. From the moment the subject feels lack, Lacan argues, s/he is in search of what is
lacked, in search of satisfying it by different means such as knowledge, love and sexual fulfillment. Regarding those
means, he affirms that ''the Object petit a ... serves as a symbol of the lack. It must be an object firstly separable and
secondly that has some relation to the lack'' (S11, 1964, p. 112). However as we live in the world of signs and
ideologies, no desire can bring us back to the initial Imaginary world of completeness.
The Real Order in Lacanian terminology resists representation, as it emerges as something outside language, resisting
"symbolization absolutely" (S1, 1953, p. 66). This remains a constant theme through the rest of Lacan's work and leads
him to link the Real with the concept of impossibility. He believes that the "Real is the impossible" (S11, 1964, p. 167),
because it is impossible to imagine, impossible to engage the Symbolic Order, and impossible to attain. The Real is an
unknown zone, as Homer tries to define it: "exists at the limit of this socio-symbolic universe and is in constant tension
with it" (2005, p. 81). It is the most inaccessible part of human psyche that cannot be experienced, since nothing real
exists in the Symbolic Order, Lacan argues, and what we see as reality is just ideology imposed by the Other on us.
However he holds that we can experiences the Real in the fleeting moments of joy and terror (Jouissance) or in our
traumas which cut the process of signification and representation. These feelings of disturbance and sufferings, as
Booker calls them, place the person in the Real which is "available to consciousness only in extremely brief and fleeting
moments of joy and terror that Lacan describes as Jouissance" (1996, p. 35)

•  A Lacanian Reading of Long Day's Journey into Night

Lacan's key concepts such as the Imaginary Order, the Symbolic Order, the Real Order, the Other representing the law
of the father, Object petit a, desire and lack are traceable in O'Neill's Long Day's Journey into Night (1941). The play
dramatizes one day of Tyron family's life through which the personalities of its members are revealed via their
memories and also their disputes with each other. O'Neill shows that the mind of all four members of the family is
haunted by the past, and all suffer from some lacks they try to compensate for by such means as drinking alcohol, using
morphine, acting as an actor or a man of literature, while they constantly fail to do so, as they are entangled in the web
of ideology and the law of the Other imposed on them, though in different ways. The members of the family make
efforts to escape from the unbearable reality of their life to experience the Lacanian Real which remains, however,
impossible to experience throughout the play.
One of the noteworthy features of O'Neill's play is the fogginess of the stage throughout the play that creates a gloomy
atmosphere, and signifies the delving into the unconscious mind, since fog is the symbol of unconsciousness. Lacan
believes the child does not acquire the unconscious till its initiation into the symbolic world of language wherein all
desires are repressed by the law of the father and hence stored in the unconscious. The fog symbolizes that process for
the whole family that seems to experience the loss, lack and repression of the Symbolic Order. This is somehow
illustrated in the play when Mary the mother of the family expresses her feelings toward the fog in this way to Cathleen (the maid): "hides you from the world and the world from you. You feel that everything has changed, and nothing is
what it seemed to be. No one can find or touch you anymore", thus it is "the foghorn I hate. It won't let you alone. It
keeps reminding you, and warning you, and calling you back. But it can't tonight. It's just an ugly sound. It doesn't
remind me of anything" (LDJ, III. P. 2044)ii
.
Mary hates the fog, because it reminds her of the past, happy times to which she cannot return. It seems that the fog has
detached her and other members of the family from the rest of the world, as Jean Chothia argues that "the audience
learns through references in the dialogue and through the repeated sounding of the foghorn in the latter part of the play
that fog has descended on the surrounding world and presses close around the house, isolating its occupants the more
thoroughly" (1998, p. 199). Considering Lacan's ideas, her annoyance of remembering the past, besides the fogginess
of the stage signify loss, lack and repression – all residing in the Symbolic Order where the desire for return to the
Imaginary Order is repressed and stored.
Every character of the Long Day's Journey into Night wishes to re-experience the lost union of the Imaginary Order
which they ultimately find, nonetheless, impossible to regain. As the result of that wish, their mind is obsessively
haunted by the past, as Mary says: "the past is the present, isn't it? It's the future, too. We all try to lie out of that but life
won't let us" (LDJ, II. P. 203). The characters seek to fill in the lack they have experienced in their life (after the
Imaginary and through the formation of the Symbolic Order), via such means as poetry, alcohol, and morphine,
however they fail to fill in their lack. Regarding the matter of loss in the play, it has been already been argued by
Shaugnessy that it "confirms the timeless mystery of loss" (2007, p. 68).

Important points

1] Entanglement of characters


2] Traumas and Jouissance


3] The mother's desires to return to the imaginary order


4] Unfulfilled desire of the son's


Work Citation


Ali, Emman. “Lacanian Orders in Eugene O'Neill's Long Day's Journey into Night.” International Journal of Applied Linguistics & English Literature, www.academia.edu/3111234/Lacanian_Orders_in_Eugene_ONeills_Long_Days_Journey_into_Night.

Gender and power through stylistic devices in macbeth from Goswami Mahirpari

Use of power by male characters macbeth from Goswami Mahirpari

The source of Macbeth

For the primary characters and overall plot of Macbeth, Shakespeare deducted on Raphael Holinshed’s Chronicles of England, Scotland, and Ireland, issued in 1577 and 1587. Various publications of Macbeth incorporate portions from Holinshed’s rendition of Macbeth’s life and reign during the century. An addition of Holinshed’s Scottish narratives surrounds upon the vicious act upon King Duff by Donwald, which obviously assured Shakespeare with material for Macbeth’s vicious act upon Duncan  as  Macbeth, Donwald killed the king’s chamberlains on the following morningthe country was plunged into darkness; and horses ate each other.
During the process of comparing Holinshed’s historical account to Macbeth, it is obvious that the whole plot of Shakespeare’s play was ‘borrowed’ from Holinshed with some judicious embellishments and additional departures from his source.

Due to the cohesive correspondence with King James’ religious and political convictions and noting how closely Shakespeare’s play resembles Holinshed’s history, Shakespeare likely does not see the need to corroborate his information with a second source. Further, another historical publication regarding Scotland was available.

Rerum Scoticarum Historia (The History of Scottish Kings) by George Buchanan also gives an accounting of Macbeth and his ascension to the Scottish throne. In his version, he differed from Holinshed regarding the prophetic offerings of the ‘witches’ Although Buchanan’s version mentions a framed within a dreamscape prophesy given to Macbeth,  there is no suggestion of magic or supernatural forces of any kind.
The portrayal of the women who appear in Macbeth’s dream is also radically different from that of Holinshed, and would not fit comfortably into the narrative that Shakespeare was devising for his version of Macbeth’s story.

As equally famous as Macbeth are the weird sisters Shakespeare so skilfully and cunningly portrays as practitioners of witchcraft immersed in the dark and shadowy nether regions of magic and the supernatural.
Macbeth suggests the grimmest and most menacing portrayal of the supernatural with his depiction of the weird sisters. Indeed, in the opening scene of the play, with only the stage direction of Thunder and lightning. Enter three witches, Shakespeare sets the tone of the entire play.
Shakespeare pushes Lady Macbeth’s oddity so far as to reverse Macbeth’s gender roles. In the play, Macbeth, Lady Macbeth is considered nearly sinister in comparison with her husband, Macbeth, a perception that is supported by such assertions as from the lips of her character. Indeed, Macbeth demonstrates considerably less determination than his wife does.


Work Citation

1]Feraru, Cornelia. “Macbeth.” Academia.edu, www.academia.edu/36458519/Macbeth.

Use of power by female characters

The characters of Lady Macbeth, Lady Macduff and the three ‘weird sisters’ offers three different views of women and they perform three different game retirements.
Lady Macbeth is one of the most discussed characters in literature.
Contrary to many of the female characters created by Shakespeare’s contemporaries, Lady Macbeth is powerful and power hungry, willing to manipulate her husband to make sure that the crown of Scotland stand on his head. It schools him on how to behave and even invoke dark spirits to ‘unsex’ them and any female inclination she might have that might cause her to behave in a vulnerable or feminine manner.
Lady Macbeth, until the end of the play is broken and disturbed. Her role in ‘Macbeth’ seems to warn desperate women regarding the fate that awaits them if they try to ‘escape’ their natural femininity.
It is safe to call Lady Macduff  ‘the dramatic film’ of Lady Macbeth, because her behaviour is exactly the opposite of Macbeth’s wife.
Lady Macduff’s husband flees Scotland in fear of his life, but leaves a trace. It does criticize the actions of her husband, but holds her ground loyal to their family home, where she and her son are murdered by Macbeth’s henchmen. She personifies all the qualities of ‘feminism’ which Lady Macbeth has no knowledge: maternal love, devotion and steadfast passive acceptance.
‘The weird sisters’ represent a fascination across Europe, and at the same time repulsion towards witches in Shakespeare’s day.
Women from all over Europe were charged and convicted of performing witchcraft. Those who were killed were sentenced for their crimes.
Shakespeare’s audience, for the most part, would have fully believed, and may have been appalled the witches in Macbeth. Their presence certainly added to the atmosphere of ‘creepiness’. It is interesting to note that they were hunted down, for the most part, it targeted only women and many have denounced the actions of those who persecuted a ‘witch’ as an attempt to punish women who were seen by the community as too independent or ‘weird ‘.
The maternal power in Macbeth  is not embodied in the figure of a particular mother; it is instead diffused throughout the play, evoked primarily by the figures of the witches and Lady Macbeth.
Largely through Macbeth’s relationship to them, the play becomes  a representation of primitive fears about male identity and autonomy itself, about those looming female presences who threaten to control one’s actions and one’s mind, to constitute one’s very self, even at a distance. When Macbeth’s first words echo those we have already heard the witches speak:
So fair and foul a day I have not seen
Fair is foul, and foul is fair.
Finding ourselves in a realm with doubts upon the very possibility of autonomous identity, in the end, the play will reimagine autonomous male identity, throughout the ruthless excision of all female presence, its own peculiar satisfaction of the witches’ prophecy.




Work Citation

1]
Feraru, Cornelia. “Macbeth.” Academia.edu, www.academia.edu/36458519/Macbeth.

Values and morality in Macbeth

Shakespeare’s Macbeth was born due to a feeling regarding ambition. Without any hesitation, ambition represents an amazing interior force to spread upon the individual in order to rise with strength in life just when it is aimed in the proper way.
Macbeth decides based on an ambition to become King though he does it by killing the present ruler, who is his kinsman, who shown only love and generosity, likewise, he is a visitor to his house.
Macbeth takes into considerations all these factors and deliberates to introduce the manner of killing the king. He indeed  realizes that his role is to be a good host instead of taking a life. Though his wife, Lady Macbeth overpowers him and ‘gives a hand’ in committing the crime, one can realize who the real monster is. She is harsh and ingenious without any type of womanly qualities. Due to her restless desire to rule over the country she puts behind and the qualities regarding moral values and concentrates only upon the goal.. Not only is her end unfair though she also employs most unfair methods to achieve it.
A proverb adequately  applies to her: ‘As you sow, so shall you reap.’ She has to bear the consequences for her evil deed, goes insane and commits suicide. Those who commit such deeds suffer on a mental and spiritual level, regardless of how hard they might try to conceal their real condition. Ergo ‘look before you leap’ is a good advice to take into consideration for all and sundry who undertake some task. 
Macbeth believes the witches’ prophesies, encounters them as they support his secret ambitious desire. In any play, having contact with evil surroundings, either natural or supernatural, never results well. It is the ‘recipe’ for  disaster and inevitably death.
Often, we see and read in the media stories revealing innocent individuals being killed, even though the foul deed is dreadful for any normal human being. A spouse can form or mar the life of the other spouse.
Lady Macbeth paths the way for her husband to his undoing as a result of the fact that she dominates him fully.
A woman should reveal her strengths or weaknesses  in her relationship with her other half. Those two should be at the same level. Neither should she take a bow in front of him unnecessarily nor make him feel empowered.




Work Citation

1]Feraru, Cornelia. “Macbeth.” Academia.edu, www.academia.edu/36458519/Macbeth.

Power and duplicity Macbeth

In Macbeth, Shakespeare reveals the tragic results of Macbeth’s craving for power. Revealed as an honorary worthy and loyal soldier, and filled with goodness and respect, Macbeth’s ‘obsessive’ ambition to become King follows the end of the dignified King Duncan.  Macbeth’s kingship is nothing but a supreme form of derision.
Power becomes psychosis, and at ‘night’ Macbeth moves forward to madness, a madness of a king which cannot escape and takes the form of obsessive desire mined by fear.
The combination of power and ambition blinding man reappears in many of Shakespeare’s works. The same manner in which this combination played an important role in Julius Caesar for instance, the impetuous effects of ambition and power also affect the main in Shakespeare’s disputed play in the this paper.
Ambition has the capacity to highly lead a character into accomplishing amazing goals in life.  Still, when it is taken too far, ambition can become a character’s main end leading flaw which ultimately ends his road for success.
Throughout the play, Macbeth is seen nonstop trying to reach more goals in life all determined  from the main prophecy that as being a king.
The first time ambition plays a harmful role in Macbeth’s quest for power is when he in fact plans to kill the king.  King Duncan, the present king when Macbeth hears the prophecy, honours Macbeth with great fervour after his many military accomplishments in the name of Scotland.  Because Macbeth desires kingship over his own morals, he kills Duncan in the night after honouring Duncan with a feast.
The second time Macbeth’s ambition gets the best of him occurs when he orders the death of both Banquo and Macduff’s family.  In killing these people, specifically Macduff’s family, Macbeth shows his true ambition of reigning as king by killing all possible threats to his reign displaying such a state of paranoia.  This ambition in Macbeth’s life eventually leads to his fall from power because he cannot control its influences.  If Macbeth had not given in to the murderous temptations and deceptive actions that came from his ambition for power, then he might have had a peaceful and successful rule as king of Scotland. During the last moments of a Macbeth performance on stage, as he feels himself increasingly cornered  by enemies
The duplicity of Macbeth’s repeated questionits capacity to mean both itself and its oppositecarries such weight at the end of the play, because the whole of the play represents in very powerful form both the fantasy of a virtually absolute and destructive maternal power and the fantasy of  absolute escape from this power; the peculiar texture of the end of the play is generated partly by the tension between these two fantasies.




Work Citation

1] Feraru, Cornelia. “Macbeth.” Academia.edu, www.academia.edu/36458519/Macbeth.

The role of fate in Macbeth

Numerous manners in which one can define fate exist. According to Websters Dictionary, it is a power that supposedly predetermines events, it is synonymous to destiny, suggesting that some actions are inevitable. Regarding Shakespeares Macbeth, fate has a vital role in the lives of characters as Macbeth, Lady Macbeth and Banquo.
The characters lives have been dominated in terms of fate. Each situation they found themselves, that happened/didn't happen to them was a straightforward result of fates layout for them. A situation which applies in real life.
After reading the play for the first time, one might think why Macbeth falls to the depths of evil that he does.  In a superficial manner, Macbeth might appear as a victim of fate, including  destructive characters such as the witches and his wife leading him in the arms of evil acts.  Still, Macbeth is no victim of fate. What goes around comes around!  In exchange, he allows destructive elements influence him, lending in a path of murder.  Hence, even though Macbeth is influenced by the witches and Lady Macbeth, in the end, he performs as an agent of free will.
Two truths are told,
As happy prologues to the swelling act
Of the imperial theme.
Surrounded by all the female characters, Macbeth takes into consideration murder as a way to accomplish his kinghood: My thought, whose murder yet is but fantastical.
After a closer look at Macbeth from a cause and effect standpoint, the witches appear to be an starting point of Macbeths tragedy.
In conclusion, it is Macbeths own fault for allowing this prophecy to take over him into committing murder and corruption.
From a metaphoric point of view, the witches gave Macbeth something to start with, a fire for instance,  but Macbeth lit himself on fire and kept feeding with fuel that fire until the point in which he was completely doomed. Therefore, Macbeth being a victim of fate is hardly believed, him being  a victim of circumstance is quite absurd.  In return, Macbeth “builds brick by brick his own tragic doom, murdering his way to his demise without any strings attached.




Work Citation

1) Feraru, Cornelia. “Macbeth.” Academia.edu, www.academia.edu/36458519/Macbeth.

The Plague

Here I am sharing my point of view about task and it's just point of view ( opinion) and it's my reading and that kind of possibility are there that we can interpreted or illustrate with the other way also.

About French resistance

• Autobiography work 

Maybe this work is talk about existentialism and observability.

1]  But according to me it's personal autobiographycal element , we can find it also.

In this context, Camus's allegory of the wartime occupation of France reopened a painful chapter in the recent French past, but in an indirect and ostensibly apolitical key. It thus avoided arousing partisan hackles, except at the extremes of left and right, and took up sensitive topics without provoking a refusal to listen. Had the novel appeared in 1945, the angry, partisan mood of revenge would have drowned its moderate reflections on justice and responsibility. Had it been delayed until the 1950s, its subject-matter would probably have been overtaken by new alignments born of the cold war.

Oran, the setting for the novel, was a city Camus knew well and cordially disliked, in contrast to his much-loved home town of Algiers. He found it boring and materialistic and his memories of it were further shaped by the fact that his tuberculosis took a turn for the worse during his stay there. This involuntary deprivation of everything that Camus most loved about his Algerian birthplace - the sand, the sea, physical exercise and the Mediterranean sense of ease - was compounded when he was sent to the French countryside to convalesce. The Massif Central of France is tranquil and bracing, and the remote village where Camus arrived in August 1942 might be thought the ideal setting for a writer. But 12 weeks later, in November 1942, the Allies landed in North Africa. The Germans responded by occupying the whole of southern France (hitherto governed from Vichy by Pétain's puppet government) and Algeria was cut off from the continent. Camus was thenceforth separated not just from his homeland but also from his mother and his wife, and would not see them again until the Germans had been defeated. Illness, exile and separation were thus present in Camus's life as in his novel, and his reflections upon them form a vital counterpoint to the allegory.

Camus put himself directly into the characters of the novel, using three of them in particular to represent his moral perspective. Rambert, the young journalist cut off from his wife in Paris, is initially desperate to escape the quarantined city. His obsession with his personal suffering makes him indifferent to the larger tragedy, from which he feels quite detached - he is not, after all, a citizen of Oran, but was caught there by chance. It is on the eve of his getaway that he realises how, despite himself, he has become part of the community and shares its fate; ignoring the risk and in the face of his earlier, selfish needs, he remains in Oran and joins the "health teams". From a purely private resistance against misfortune he has graduated to the solidarity of a collective resistance against the common scourge.

Camus's identification with Dr Rieux echoes his shifting mood in these years. Rieux is a man who, faced with suffering and a common crisis, does what he must and becomes a leader and an example, not out of heroic courage or careful reasoning, but rather from a sort of necessary optimism. By the late 1940s Camus was exhausted and depressed at the burden of expectations placed on him as a public intellectual: as he confided to his notebooks, "everyone wants the man who is still searching to have reached his conclusions". From the "existentialist" philosopher (a tag that Camus always disliked), people awaited a polished worldview; but Camus had none to offer. As he expressed it through Rieux, he was "weary of the world in which he lived"; all he could offer with any certainty was "some feeling for his fellow men and [he was] determined for his part to reject any injustice and any compromise".

Dr Rieux does the right thing just because he sees clearly what needs doing. In Tarrou, Camus invested a more developed exposition of his moral thinking. Tarrou, like Camus, is in his mid-30s; he left home, by his own account, in disgust at his father's advocacy of the death penalty - a subject of intense concern to Camus and on which he wrote widely in the postwar years. Tarrou has reflected painfully upon his past life and commitments, and his confession to Rieux is at the heart of the novel's moral message: "I thought I was struggling against the plague. I learned that I had indirectly supported the deaths of thousands of men, that I had even caused their deaths by approving the actions and principles that inevitably led to them."

This passage can be read as Camus's own rueful reflections upon his passage through the Communist party in Algeria during the 1930s. But Tarrou's conclusions go beyond the admission of political error: "We are all in the plague... All I know is that one must do one's best not to be a plague victim... And this is why I have decided to reject everything that, directly or indirectly, makes people die or justifies others in making them die."

This is the authentic voice of Albert Camus and it sketches out the position he would take towards ideological dogma, political or judicial murder, and all forms of ethical irresponsibility for the rest of his life - a stance that would later cost him dearly in friends and even influence in the polarised world of the Parisian intelligentsia.

• 2] Importance of being earnest

      This novel is also autobiography work .
The successful opening night marked the climax of Wilde's career but also heralded his downfall. The Marquess of Queensberry, whose son Lord Alfred Douglas was Wilde's lover, planned to present the writer with a bouquet of rotten vegetables and disrupt the show. Wilde was tipped off and Queensberry was refused admission. Their feud came to a climax in court, where Wilde's homosexuality was revealed to the Victorian public and he was sentenced to imprisonment. Despite the play's early success, Wilde's notoriety caused the play to be closed after 86 performances. After his release from prison, he published the play from exile in Paris, but he wrote no further comic or dramatic work.

• 1] Story related some fact.

The text of "The Plague" is divided in 5 part .


At the same way French resistance history divide in 5 part ,  second world war time.

1] 1940 : The refus absurde.

2] 1941: Armed resistance begins.

3] 1992: The struggle in tensifies.

4] 1943: A mass movement emerges.

5] 1944: The height of the resistance.

     This all 5 part shows that novel follow this chronologically all open down will follow by Albert camus that chronicle order is follow in his novel.

•  Character and their representation as a nation.

1] Dr.Bernard Rieux      French resistance

2] Jean Tarrou.         Britain

3] Raymond Rambert.    U.S.A.

4] Joseph Grand.        French Government

5] Father Paneloux.      The great race of Aryan

6] Cottard.                Catholics, Protestan

7] Plague.                 Nazi, Second world war

8] Algerian city of Oran       French Jewish people victimised in second world war
  VictimCitizen of Plague
   

•  Allegorical tone

The novel has been read as an allegorical treatment of the French resistance to Nazi occupation during World War II. The Plague represents how the world deals with the philosophical notion of the Absurd, a theory that Camus himself helped to define.


Absalom and Achitophel is a celebrated satirical poem by John Dryden, written in heroic couplets and first published in 1681. The poem tells the Biblical tale of the rebellion of Absalom against King David; in this context it is an allegory used to represent a story contemporary to Dryden, concerning King Charles II and the Exclusion Crisis (1679-1681). The poem also references the Popish Plot (1678) and the Monmouth Rebellion (1685).

• Historical reading

If we won to see historical narration techniques . Then we find that midnight children novel go parallel.


1) here in this novel The talk about second world war and it's focusing on Francis resistance against Nazi or the against the Germany.

2) same way we can find in this novel let's talk about Bangladesh freedom movement and it's war history of 1981

• Metaphysical technique.

In this novel " Plague "  word used for Germany or the second world war.The novel has been read as an allegorical treatment of the French resistance to Nazi occupation during World War II.

• The word earnest

Importance of being earnest in this novel we find that same way the word earnest has double meaning.

The Importance of being Earnest suddenly has a hot and hidden new narrative in which Wilde hides exclusively gay content for his queer audience while simultaneously covering the surface of his play with his regular, socially acceptable, humor, wit and charm. One play, two audiences and here’s how.

The name Ernest was a slang word for a homosexual in the late nineteenth century seen here in a line from a book of gay love poetry by an Oxford classmate of Wilde’s (John Gambril Nicholson) titled Love in Earnest (1882). “While Earnest sets my heart aflame.”

As briefly discussed before, homosexuality in Great Britain was publically shamed and even punishable by law, therefore men had to remain silent about their gay love interests.

Through the naked eye, any audience would understand the play, but they wouldn’t. Coded into the text are gay allusions and humor that perhaps only those in England’s queer community would understand. By doing this he pays homage to his sexuality that has been suppressed unfairly by his government. A bit of a rebel don’t you think? It is the masterful way he creates one play for two audiences that sets him apart from other authors and the memories of readers. No matter how you look at The Importance of Being Earnest, Wilde’s works are so amazing you may undoubtedly accumulate some debt from all your amazon purchases of them, but just remember when it comes to Mr. Wilde detail, it’s always worth taking a second look.

• Work Citation

 1]. Judt, Tony. “A Hero for Our Times.” The Guardian, Guardian News and Media, 17 Nov. 2001, www.theguardian.com/books/2001/nov/17/albertcamus.

2]  “French Resistance.” Wikipedia, Wikimedia Foundation, 28 Apr. 2020, en.m.wikipedia.org/wiki/French_Resistance.

3]. “The Plague.” Wikipedia, Wikimedia Foundation, 1 May 2020, en.m.wikipedia.org/wiki/The_Plague.

4] “Absalom and Achitophel.” Wikipedia, Wikimedia Foundation, 22 Mar. 2020, en.m.wikipedia.org/wiki/Absalom_and_Achitophel

5] Hunter, W. (n.d.). A Wilde Coincidence: Gay Theory and The Importance of Being Earnest. Retrieved from https://www.academia.edu/31944435/A_Wilde_Coincidence_Gay_Theory_and_The_Importance_of_Being_Earnest