T.S. Eliot's The Wasteland
In T.S. Eliot’s most famous poem The Wasteland, a bleak picture of post-war London civilization is illuminated. The inhabitants of Eliot’s wasteland are living in a morally bankrupt and spiritually lost society. Through fragmented narration, Eliot recalls tales of lost love, misplaced lust, forgone spirituality, fruitless pilgrimages, and the “living dead”- those who shuffle through life without a care. These tales are the personal attempts of each person to fulfill the desires which plague them, though none ever stop to consider that what they want may not be what they need, nor do they consider why it is they feel they must do these things. Through studies in Sigmund Freud’s psychoanalytic perspective on human drives, the various Christian theories of Mark Jordan and Kirk Bingaman, and Jean-Paul Sartre’s atheist existentialism, a movement that demands that a person take control of their actions, the character’s actions can be understood. It is through these tales of misplaced hope that the motives of the characters, and the reason they feel these needs, are discovered. As each mistakenly tries to find a purpose in this modern wasteland, it is made clear that desires are often confused with needs and that while some searches are often made with the best intentions, the most humanity can hope for is a visceral happiness achieved through brief moments of authenticity.
In Sigmund Freud’s Beyond The Pleasure Principle, he explains that each person makes the choices that they do, simply because they want pleasure. He states that there is no moral or emotional state that drives affairs, only the need for enjoyment and dislike for pain that makes people do what they do. He claims there i...
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...teland, it can be said that while the loss of God may have contributed to humanity’s current desolate, morally-bankrupt society, going back to God will not be the answer. Humanity must learn from the inhabitants of the wasteland and take into account what we truly need. By taking action and accepting responsibility for these choices, we will be able to have a real existence and an authentic identity. Though what we think we need and what we want often overlap, we may be able to escape our wasted lives if we only take action and not allow others to control us. Through studies of Sigmund Freud’s writings, Christian theory, and the existentialism of Jean-Paul Sartre, the desires, drives, needs, and motives of human beings can be understood and accounted for. If we each take our lives into our own hands, then the fulfillment we all so desperately seek can be found.
al (2007), “In other words, individuals were guided by a pain-and pleasure principle by which they calculated the risks and rewards involved in their actions” (p. 15).
Erich Fromm in his psychoanalytical approach to religion is distinct from the earlier works of Sigmund Freud. Fromm defines religion as “any system of thought and action shared by a group which gives the individual a frame of orientation and an object of devotion.” Fromm argues that irreligious systems including all the different kinds of idealism and “private” religions deserve being defined as a “religion.” Based on Fromm’s theory, it is explained that there is no human being who does not have a “religious need,” almost every part of human life reflects religious need and its fulfillment, in fact he states it to be “inherent” in man.
...hoices, Eliot shows the opposite outcome of depression and regret from a lifetime of indecision. Whether it is a far-away land of fantastical beings, the woods down the street, or perhaps the nearest city, a journey will always yield a different experience, and indecision is just as much a decision as any other. Choosing to remain inactive in a world that calls for action is to choose to grow old and have nothing of substance to look back on, since nothing was ever done.
Jean-Paul Sartre claims that there can be no human nature, or essence, without a God to conceive of it. This claim leads Sartre to formulate the idea of radical freedom, which is the idea that man exists before he can be defined by any concept and is afterwards solely defined by his choices. Sartre presupposes this radical freedom as a fact but fails to address what is necessary to possess the type of freedom which would allow man to define himself. If it can be established that this freedom and the ability to make choices is contingent upon something else, then freedom cannot be the starting point from which man defines himself. This leaves open the possibility of an essence that is not necessarily dependent upon a God to conceive it. Several inconsistencies in Sartre’s philosophy undermine the plausibility of his concept of human nature. The type of freedom essential for the ability to define oneself is in fact contingent upon something else. It is contingent upon community, and the capacity for empathy, autonomy, rationality, and responsibility.
“We are left alone, without excuse. This is what I mean when I say that man is condemned to be free” (Sartre 32). Radical freedom and responsibility is the central notion of Jean-Paul Sartre’s philosophy. However, Sartre himself raises objections about his philosophy, but he overcomes these obvious objections. In this paper I will argue that man creates their own essence through their choices and that our values and choices are important because they allow man to be free and create their own existence. I will first do this by explaining Jean-Paul Sartre’s quote, then by thoroughly stating Sartre’s theory, and then by opposing objections raised against Sartre’s theory.
suggests that heaven is not real. Another way Eliot makes us think. life is futile is that we feel nothing for the hollow men, they are. emotionally detached from us and we don't care about them or their lives and this suggests that one in the distant future will even know of our existence as many of us make no impression on the world.
Franz Kafka’s character Gregor Samsa and T.S. Eliot’s speaker J. Alfred Prufrock are perhaps two of the loneliest characters in literature. Both men lead lives of isolation, loneliness, and lost chances, and both die knowing that they have let their lives slip through their fingers, as sand slips through the neck of an hourglass. As F. Scott Fitzgerald so eloquently put it, “the loneliest moment in someone’s life is when they are watching their whole world fall apart, and all they can do is stare blankly”. Franz Kafka’s The Metamorphosis and T.S. Eliot’s “The Love Song of J. Alfred Prufrock” are both exceptional examples of such lonely moments. Both authors use characterization, imagery, and atmosphere to convey the discontentedness and lack of fulfillment in the life and death of both Samsa and Prufrock.
In his poem "The Waste Land," T.S. Eliot employs a water motif, which represents both death and rebirth. This ties in with the religious motif, as well as the individual themes of the sections and the theme of the poem as a whole, that modern man is in a wasteland, and must be reborn.
T.S. Eliot and Yulisa Amadu Maddy both address the topics of fear of death and then correlative love of life, but from entirely different points of view. T.S. Eliot wrote during a time when people were questioning relativity, especially moral relativity and it's effect on life after death. Maddy wrote about young boys who were going through that time in a teenager's life when they realize that they will die someday. Thus, teenagers begin to acknowledge death while embarking on their search for love and the meaning of life.
“Psychological - or more strictly speaking, psychoanalytic -investigation shows that the deepest essence of human nature, which are similar in all men and which aim at the satisfaction of certain needs... [are] self-preservation, aggression, need for love, and the impulse to attain pleasure and avoid pain...” At its simplest form, this quote perfectly explains Sigmund Freud’s theory on human nature. Human beings, according to Freud, are in a constant state of conflict within themselves; trying to satisfy their animalistic instincts, while also maintaining a socially appropriate life. Freud termed these animalistic tendencies that we have, the Id. The Id is essentially our unconscious mind, it is the part of us that has been there since the day we were born and is what drives our life’s needs and desires. The Id simply aims to satisfy our sexual or aggressive urges immediately, without taking into account any further implications. On the other hand, Freud used the term, the Superego, to describe man’s conscience and sense of morality. It is the Superego’s job to keep the Id in check by combatting the desire to satisfy urges with the feeling of guilt or anxiety. Finally, the Ego, is the conscious representation of the constant battle between the Superego and the Id. It must work to satisfy human’s instinctual tendencies while taking into account their conscience and doing what is rational and acceptable. Freud argues that these internal process that are constantly at work in our mind are what shape humans to do the things that they do. Thus, he believes, the goal of human nature is to satisfy our basic aggressive and sexual desires while adhering to cultural and social standards.
In Sigmund Freud's observation, humans are mainly ambitious by sexual and aggressive instincts, and search for boundless enjoyment of all needs. However, the continuous pursuit of gratification driven by the identification, or unconscious, directly conflicts with our society as the uncontrolled happiness. Sigmund Freud believed that inherent sexual and aggressive power prevented from being expressed would cause our "society to be miserable and the forfeiture of contentment." Sigmund Freud's psychoanalytic view of personality theory is based on the perception that greatly of human behavior is determi...
Ernest Hemingway captures the essence and origins of nihilistic thought in “A Clean, Well-Lighted Place”, written in a time of religious and moral confusion shortly after The Great War. The ideas expressed in this short story represent the post World War 1 thinking of Hemingway, and the notoriously nihilistic Lost Generation in Paris, which was greatly influenced by the many traumas of war. Learning from his unnerving experiences in battle, Hemingway enforces the idea that all humans will inevitably fade into eternal nothingness and everything valued by humans is worthless. He develops this idea by creating a brilliant mockery of two coveted religious documents, revealing authority figures as typical, despicable, human beings, and reducing life into the most raw, simplistic, and frightening reality imaginable. He states that all humans will naturally die alone and literally be “in despair” about “nothing” (494), and that people will either seek a “calm and pleasant cafe” (496), or a self-inflicted death simply to escape despair. Undoubtedly, Hemingway destroys any existence of a higher meaning because, in reality “[life is] all a nothing, and a man [is] nothing too” (496). By viewing the actions of three different generations, Hemingway’s “A Clean, Well-Lighted Place” elaborates on the idea that life is not continual enlightenment and growth, but gradual despair, and an inevitable death into “nada” (497).
...to subjects relevant to today, such as religion.Eliot argues that without religion we are all lack direction and more importantly we lack substance in our lives. Without religion, we are superficial and it is due to this that we turn to pop culture. Pop culture is a filler for that which is intellectually rewarding. Eliot recognized this and for this reason he wrote “The Wasteland”. Eliot’s poem made bold statements about what was really happening in the modern world. Whether one argue with Eliot’s positions or not, his work joins the canon of the classic and ironically provides an opportunity for readers to plug into something greater.
The Wasteland describes how humans cling together as the world falls apart by depicting a world from a much different point of view then we are used to. Instead of seeing the world in a positive view, Eliot depicts the world in despair. As this world falls apart, humans cling together and cooperate to get through the bad times. Lines 139-172 depict a scene in a pub that illustrates how we cling to one another even though we may not be supportive of each other. In this scene, Albert tells his wife how he thinks she is ugly and can’t fulfill what he desires of her. As he goes on, she makes excuses about why she is ugly and can’t...
T.S. Eliot’s The Waste Land is an elaborate and mysterious montage of lines from other works, fleeting observations, conversations, scenery, and even languages. Though this approach seems to render the poem needlessly oblique, this style allows the poem to achieve multi-layered significance impossible in a more straightforward poetic style. Eliot’s use of fragmentation in The Waste Land operates on three levels: first, to parallel the broken society and relationships the poem portrays; second, to deconstruct the reader’s familiar context, creating an individualized sense of disconnection; and third, to challenge the reader to seek meaning in mere fragments, in this enigmatic poem as well as in a fractious world.