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Brave New World, and, Brave New World Revisited

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The following include specific instances of when the book has been censored, banned, or challenged: Huxley said that Brave New World was inspired by the utopian novels of H. G. Wells, including A Modern Utopia (1905), and as a parody [16] of Men Like Gods (1923). [17] Wells' hopeful vision of the future's possibilities gave Huxley the idea to begin writing a parody of the novels, which became Brave New World. He wrote in a letter to Mrs. Arthur Goldsmith, an American acquaintance, that he had "been having a little fun pulling the leg of H. G. Wells", but then he "got caught up in the excitement of [his] own ideas." [18] Unlike the most popular optimistic utopian novels of the time, Huxley sought to provide a frightening vision of the future. Huxley referred to Brave New World as a "negative utopia", somewhat influenced by Wells's own The Sleeper Awakes (dealing with subjects like corporate tyranny and behavioural conditioning) and the works of D. H. Lawrence. [19] Huxley, Aldous (1998). Brave New World (First Perennial Classics ed.). New York: HarperCollins Publishers. ISBN 0-06-092987-1.

Popé, a native of Malpais. Although he reinforces the behaviour that causes hatred for Linda in Malpais by sleeping with her and bringing her mescal, he still holds the traditional beliefs of his tribe. In his early years John attempted to kill him, but Popé brushed off his attempt and sent him fleeing. He gave Linda a copy of the Complete Works of Shakespeare. (Historically, Popé or Po'pay was a Tewa religious leader who led the Pueblo Revolt in 1680 against Spanish colonial rule.) Russell, Robert (1999). Zamiatin's We. Bristol: Bristol Classical Press. p. 13. ISBN 978-1-85399-393-0.

Darwin Bonaparte, a "big game photographer" (i.e. filmmaker) who films John flogging himself. Darwin Bonaparte became known for two works: "feely of the gorillas' wedding", [27] and "Sperm Whale's Love-life". [27] He had already made a name for himself [28] but still seeks more. He renews his fame by filming the savage, John, in his newest release "The Savage of Surrey". [29] His name alludes to Charles Darwin and Napoleon Bonaparte.

Murray, Nicholas (13 December 2003). "Nicholas Murray on his life of Huxley". The Guardian. ISSN 0261-3077 . Retrieved 13 April 2020. Sharma, Partap (1975). Razdan, C. K. (ed.). Bare breasts and Bare Bottoms: Anatomy of Film Censorship in India. Bombay: Jaico Publishing House. pp. 21–22. In John Dewey's words, "a renewal of faith in com­mon human nature, in its potentialities in general, and in its power in particular to respond to reason and truth, is a surer bulwark against totalitarianism than a demonstration of material success or a devout wor­ship of special legal and political forms." The power to respond to reason and truth exists in all of us. But so, unfortunately, does the tendency to respond to unrea­son and falsehood -- particularly in those cases where the falsehood evokes some enjoyable emotion, or where the appeal to unreason strikes some answering chord in the primitive, subhuman depths of our being. In certain fields of activity men have learned to respond to reason and truth pretty consistently. The authors of learned articles do not appeal to the passions of their fellow scientists and technologists. They set forth what, to the best of their knowledge, is the truth about some particular aspect of reality, they use reason to explain the facts they have observed and they support their point of view with arguments that appeal to reason in other people. All this is fairly easy in the fields of physical science and technology. It is much more difficult in the fields of politics and religion and ethics. Here the relevant facts often elude us. As for the meaning of the facts, that of course depends upon the particular system of ideas, in terms of which you choose to interpret them. And these are not the only difficulties that confront the rational truth-seeker. In public and in private life, it often happens that there is simply no time to collect the relevant facts or to weigh their significance. We are forced to act on insufficient evidence and by a light considerably less steady than that of logic. With the best will in the world, we cannot always be completely truthful or consistently rational. All that is in our power is to be as truthful and rational as circumstances permit us to be, and to respond as well as we can to the limited truth and imperfect reasonings offered for our consideration by others.

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The dehumanizing effects of over-organization are reinforced by the dehumanizing effects of over-popula­tion. Industry, as it expands, draws an ever greater proportion of humanity's increasing numbers into large cities. But life in large cities is not conducive to mental health (the highest incidence of schizophrenia, we are told, occurs among the swarming inhabitants of industrial slums); nor does it foster the kind of responsible freedom within small self-governing groups, which is the first condition of a genuine democ­racy. City life is anonymous and, as it were, abstract. People are related to one another, not as total person­alities, but as the embodiments of economic functions or, when they are not at work, as irresponsible seekers of entertainment. Subjected to this kind of life, indi­viduals tend to feel lonely and insignificant. Their ex­istence ceases to have any point or meaning. The last chapter of the book aims to propose action which could be taken to prevent a democracy from turning into the totalitarian world described in Brave New World. In Huxley's last novel, Island, he again expounds similar ideas to describe a utopian nation, which is generally viewed as a counterpart to Brave New World. [ citation needed] Censorship edit

Another disproportionately fascinating symbol is the Singing Commercial. Singing Commercials are a recent invention; but the Singing Theological and the Singing Devotional -- the hymn and the psalm -- are as old as religion itself. Singing Militaries, or marching songs, are coeval with war, and Singing Patriotics, the precursors of our national anthems, were doubtless used to promote group solidarity, to emphasize the dis­tinction between "us" and "them," by the wandering bands of paleolithic hunters and food gatherers. To most people music is intrinsically attractive. Moreover, melodies tend to ingrain themselves in the listener's mind. A tune will h Part of Huxley's reason for "revisiting" the themes of Brave New World stems from his horrified recognition that the world he created in fiction was in fact becoming a reality. In the depths of the Cold War, a totalitarian world state — a Communist dictatorship, perhaps — seemed a distinct possibility; and so, with the world on the verge of destruction or tyranny, Huxley felt compelled to search for and find the hope for freedom missing in his novel. The Warden, an Alpha-Minus, the talkative chief administrator for the New Mexico Savage Reservation. He is blond, short, broad-shouldered, and has a booming voice. [26] Similarly, in 1944 economist Ludwig von Mises described Brave New World as a satire of utopian predictions of socialism: "Aldous Huxley was even courageous enough to make socialism's dreamed paradise the target of his sardonic irony." [39] Fordism and society edit

Adam Bede

Jones, Josh (20 November 2014). "Hear Aldous Huxley Read Brave New World. Plus 84 Classic Radio Dramas from CBS Radio Workshop (1956-57)". Open Culture . Retrieved 11 August 2016. Kate Lohnes, writing for Encyclopædia Britannica, notes similarities between Brave New World and other novels of the era could be seen as expressing "common fears surrounding the rapid advancement of technology and of the shared feelings of many tech-skeptics during the early 20th century". Other dystopian novels followed Huxley's work, including C.S. Lewis's That Hideous Strength (1945) and Orwell's Nineteen Eighty-Four (1949). [61] Legacy edit And what about the congenitally insufficient organ­isms, whom our medicine and our social services now preserve so that they may propagate their kind? To help the unfortunate is obviously good. But the whole­sale transmission to our descendants of the results of unfavorable mutations, and the progressive contamina­tion of the genetic pool from which the members of our species will have to draw, are no less obviously bad. We are on the horns of an ethical dilemma, and to find the middle way will require all our intelligence and all our good will.

Still, Huxley argues, the future will look more like Brave New World than 1984. In the West, pleasure and distraction, used by those in power, control people's spending, political loyalties, and even their thoughts. Control through reward poses a greater threat to human freedom because, unlike punishment, it can be introduced unconsciously and continued indefinitely, with the approval and support of the people being controlled. After the Age of Utopias came what we may call the American Age, lasting as long as the Boom. Men like Ford or Mond seemed to many to have solved the social riddle and made capitalism the common good. But it was not native to us; it went with a buoyant, not to say blatant optimism, which is not our negligent or negative optimism. Much more than Victorian righteousness, or even Victorian self-righteousness, that optimism has driven people into pessimism. For the Slump brought even more disillusionment than the War. A new bitterness, and a new bewilderment, ran through all social life, and was reflected in all literature and art. It was contemptuous, not only of the old Capitalism, but of the old Socialism. Brave New World is more of a revolution against Utopia than against Victoria. [38] Upon its publication, Rebecca West praised Brave New World as "The most accomplished novel Huxley has yet written", [34] Joseph Needham lauded it as "Mr. Huxley's remarkable book", [35] and Bertrand Russell also praised it, stating, "Mr. Aldous Huxley has shown his usual masterly skill in Brave New World." [36] Brave New World also received negative responses from other contemporary critics, although his work was later embraced. [37] A passage in Crome Yellow contains a brief pre-figuring of Brave New World, showing that Huxley had such a future in mind already in 1921. Mr. Scogan, one of the earlier book's characters, describes an "impersonal generation" of the future that will "take the place of Nature's hideous system. In vast state incubators, rows upon rows of gravid bottles will supply the world with the population it requires. The family system will disappear; society, sapped at its very base, will have to find new foundations; and Eros, beautifully and irresponsibly free, will flit like a gay butterfly from flower to flower through a sunlit world."The literal consumption of soma-like drugs also captures Huxley's attention. By the 1950s, readily available tranquilizers adjusted people to a maladjusted culture, smoothing out any inconvenient instincts of resistance, just as a soma-holiday eliminated the recognition of unhappiness. H. G. Wells' novel The First Men in the Moon (1901) used concepts that Huxley added to his story. Both novels introduce a society consisting of a specialized caste system, new generations are produced in jars and bottles where their designated caste is decided before birth by tempering with the fetus' development, and individuals are drugged down when they are not needed. [54] In an article in the 4 May 1935 issue of the Illustrated London News, G. K. Chesterton explained that Huxley was revolting against the "Age of Utopias". Much of the discourse on man's future before 1914 was based on the thesis that humanity would solve all economic and social issues. In the decade following the war the discourse shifted to an examination of the causes of the catastrophe. The works of H. G. Wells and George Bernard Shaw on the promises of socialism and a World State were then viewed as the ideas of naive optimists. Chesterton wrote: According to American Library Association, Brave New World has frequently been banned and challenged in the United States due to insensitivity, offensive language, nudity, racism, conflict with a religious viewpoint, and being sexually explicit. [45] It landed on the list of the top ten most challenged books in 2010 (3) and 2011 (7). [45] The book also secured a spot on the association's list of the top one hundred challenged books for 1990-1999 (54), [6] 2000-2009 (36), [7] and 2010-2019 (26). [8] a b "Letters of Note: 1984 v. Brave New World". 8 February 2020. Archived from the original on 8 February 2020 . Retrieved 8 February 2020.

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