In the novels Dracula by Bram Stoker and The Purple Cloud by MP Shiel, the characters' conscious efforts to preserve their humanity and align themselves with others act as obstacles to their quest for personal life. accomplishment. Indeed, our lives as human beings are defined almost solely by the obligations we have to society and its structure. These two works revolve around individuals who appear human on the surface, but whose actions are quite singular and contradictory with those of those around them. In this way, we are naturally invited to consider what makes the characters of Adam Jeffson and the Count disjointed from ourselves and the rest of humanity. That is, how do they advance their will in a way that defies human nature, and what is the result? Say no to plagiarism. Get a tailor-made essay on “Why Violent Video Games Should Not Be Banned”? Get an original essay It is a noble goal to identify the universal set of morals and qualities that consider a being or action worthy of being identified as “human.” . Fortunately, this is not necessary because these novels establish a manageable context in which to contemplate the qualities that man holds most dear and uses in his definition of himself. By allowing civilized members of society (or rather the remnants of civilized society, as in The Purple Cloud) to interact with characters like an immortal human-creature hybrid, Dracula, and an unhinged last man, Jeffson, these books allow the reader to explore the limits and demands of humanity by observing how it contrasts with other states of being. It perhaps seems intuitive that the reader, likely being neither a vampire nor the last person on Earth, would identify with the side of civilized society in these novels, aligning themselves against the horror spread by our two aforementioned characters . But for me, that wasn't necessarily the case. The fact that I felt a certain degree of envy towards these outliers inclines me to believe that somewhere in their characters they possess certain traits that implicitly appeal to the other side, civilized society. What is it about these two, no matter how much they defy the codes of humanity that others strive to preserve, that allows them to achieve human flourishing free from the considerations that limit others ? Furthermore, how do Man's active efforts to retain and prove his humanity prevent him from achieving the fulfillment that "anti-humans" seem to achieve at will and with little conflict? Dracula and The Purple Cloud complement each other wonderfully, as Dracula captures the influence that civilized people have on non-human beings, while the latter explores the mind of someone who grows to challenge and condemn the limits of nature. humanity. These contrasting viewpoints create a complete picture that shows the sides of humanity and its opposition, as well as how one sees and evaluates the other. In both cases, we come to understand the human as a limited and restrained being. Evidence for this proposition exists in The Purple Cloud; Shortly after reaching land and discovering the large-scale disappearance of humanity, Jeffson is unsure how to continue. He concludes that, to advance in his search for the remaining life, he needs a lamp and oil. However, once he realizes that he must smash a store window to achieve this, his human morals interfere, "and for fifteen or twenty minutes [he remains] hesitant" (Shiel 84). There will obviously be no legal consequences for this action, given that the police and the merchant aredead, although this habit of restraint is still pronounced in his mind and therefore he is initially unable to achieve his goal. However, he soon shakes off these worries, and upon breaking the window he encounters "a noise so passionate, so dominant, so revealing... so lasting" that it has a profound impact on his psyche (85). This scene is important because it is an early example of Jeffson's liberation from the rules of the civilized world that he is, until now, perfectly accustomed to obeying. Later in the novel, after his being has been altered by extensive detachment from society, he is faced with a similar situation, but acts without hesitation. Needing something from a store, “…[he enters] through the window” with “a rage upon [him] to see [his] will quickly accomplished” (133). Here he has no reservations about destroying the limits of humanity and can thus achieve his goals much faster. In Dracula, the limits of humanity are discussed using the sleepwalking of Dracula's victims. Once bitten, Lucy begins to occasionally behave in ways that fall outside the bounds of her typical life, but, "as soon as her will is thwarted" during these attacks "her intention... disappears and she surrenders almost exactly to routine. of his life” (Stoker 96). It is only because she has been affected by vampirism, an inhuman condition, that she strays from the boundaries of her life. For Lucy, her humanity acts as guidelines that she traditionally follows to the letter, and when she ventures outside of these boundaries, her civilized knowledge is quick to bring her back to her daily existence, essentially returning her to humanity. Perhaps this is to literally prevent him from becoming a vampire's breakfast, but it could also be said that those who thwart his periodic efforts at deviation are working to stifle his quest for fulfillment with unconventional ways. Here, people like VanHelsing and Mina act as agents of societal control, prohibiting the individual from advancing if it serves no particular interest to the community at large. After all, it takes “a truly lion-hearted [person]… to proclaim a point of view so at odds with the spirit of [their] times!” » (Shield 11). If this statement is not too exaggerated, then vampirism can be understood as a state of ultimate freedom which allows everyone to finally rid themselves of the means authorized by society and to pursue their development as they see fit, rather than as a disease or a purely animal disease. While it may be unpopular to suggest that vampirism leads to admirable or beneficial results, it is undeniable that humanity has a great fascination with this powerful form of being. This captivation is evident in the real world, given the many depictions of Dracula and vampires in general across time and in different media, although for our purposes the fascination with vampires in the context of Dracula is most telling . From the first moments of interaction we see between Man and vampire, this attraction is apparent, as Jonathan Harker, although "delighted and repulsed", "[feels] in [his] heart a wicked, burning desire that [the female vampires] would kiss him” (45). He is very detached from other civilized men at this point and is fully aware of his state as a prisoner in Castle Dracula, although his encounter with these magnetizing beings somehow manages to free him from these bodily fears and to bring him thoughts of excitement and desire. . He is finally compelled by the prospect of an imminent destiny, by the idea of ​​being freed from his human labor. This strangeEnvy later troubles him as he reflects on it, showing his anxiety over the possibility that he might actually welcome the loss of his humanity. Later in the novel, this unspoken desire to break free of her humanity is reflected by Dr. Seward when, upon hearing that Lucy is afraid of sleeping, he questions, "Afraid to sleep!" For what ? This is the blessing we all long for” (135). Sleeping is perhaps the one time in each person's day when they are challenged to confront their deepest desires and thoughts, free from conscious efforts to maintain their humanity. Since this is an opportunity that man universally craves, it is reasonable that it is for the purpose of separating himself from the intrinsic struggle against the human condition against nature. While humanity is certainly fascinated by vampires and what they represent, this may be due to something more innocent than a strong need to mirror their horrific ways, such as a general fondness for what we cannot fully to understand. So, while the appeal of vampirism alone does not necessarily indicate that it is what all humans desire, the ability of vampires, like Dracula, to achieve readily accepted human goals (wealth, freedom, health) , suggests that vampirism is likely to lead humans to more conventional content. shapes. While attempting to escape from Castle Dracula, Jonathan Harker notices that in addition to his large collection of literature, his captor has in his possession "a great pile of gold...gold of all kinds" (55). Money is perhaps the institution created by humans that aims to limit members of the human species to the highest and broadest degree. Poverty transcends time and space on Earth and does not discriminate against those it condemns to a life of misery. Freedom is an important aspect of humanity, but this freedom is rarely achievable without the appropriate wealth. Here it is shown that Dracula is very detached from these mortal limitations and that his incarnation of vampirism took him out of these self-limiting creations of humanity. Although wealth is only one of man's many aspirations, in The Purple Cloud this interest is shown. triumph over all others in his ability to direct the actions of humanity. In this novel, man's desire to reach the North Pole is initially motivated by "abstract interest [and the]...mere desire for knowledge", but once a cash reward is offered to the first person which reaches this destination, this “abstract interest… [is] now, suddenly, a thousand and a thousand times intensified by a concrete interest – an enormous monetary interest” (Shiel 10). Many have lost their lives trying to reach the pole, but this danger is confirmed by the tax gains it promises. This raises the following question: what would a man not risk to achieve the freedom that wealth gives him? Would Jeffson not have thrown himself at the feet of Dracula instead of boarding the Boreal to satisfy the desires of his fiancée? Given the number of failed voyages, the journey to the Pole is of great difficulty, and even if "human ingenuity had made things a thousand times more difficult... Man had never reached [the Pole]... [he] had always been put off” (11). Such an inability to cover even the entire surface of the Earth alludes once again to the restrictions that Man has imposed on himself, which prevents him from exploring the full extent of his being. Not being able to reach this distant destination suggests that Man will always be denied that which alone seems to be able to bring him fulfillment and clarity as to the extent of his abilities. There are limits to how far Man can go, literally in distance and in.