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Nathaniel Hawthorne’s: The Artist of the Beautiful: Internal Class Divisions and the Struggles of Innovation

Nathaniel Hawthorne’s: The Artist of the Beautiful: Internal Class Divisions and the Struggles of Innovation

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Published by Andrew Schenkel
With reference to Adams, Marx, Weber, and Joyce Appleby, this analysis of Nathaniel Hawthorne`s The Artist of the Beautiful is based in ecenomıc terms and evaluation.
With reference to Adams, Marx, Weber, and Joyce Appleby, this analysis of Nathaniel Hawthorne`s The Artist of the Beautiful is based in ecenomıc terms and evaluation.

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Published by: Andrew Schenkel on May 09, 2012
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06/06/2014

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Nathaniel Hawthorne’s: The Artist of the Beautiful: Internal Class Divisions and the Struggles of 
InnovationBy Andrew SchenkelThe great context of class separation often overlooks the differential value internal classicisticrelationships. Or, often characterized in value systems, if not semantics, the definition of differencelays, in economic terms, as the difference in value and money. But, for once determined by the simplegratitude of devaluation, in the purest sense, towards a realization of financial stability inclusive tocapable expansion of family values and traits, the well being of others is defined by that surplus of 
endeavor, and the distribution thereof. As in the case of Nathaniel Hawthorne’s less than traditionalmoral tale “The Artist of the Beautiful”, which, in fact, replicates the pure humanistic genius that definesHawthorne’s work in reciprocity of value in terms of human emotion of content, as well as strength and
determination to what end? In the strength of determination, the tale defines the value of surplus to ageneration notwithstanding the intrinsic opportunity of technological advancement beyond the scope of the industrial era.Played against one another, if only in light of a moralistic town, as is such the case
in all Hawthorne’s
stories, the author plays advancement against the strength and internal values of dominant traits thatvalue strength and labor. In that the tale, consumed with self importance, another trait of Hawthorne,surmises the climax of knowledge with the strength of non-industrial, pure workers, those familystructures, small businesses providing basic and manual labor, with a family base as the recipient of themoney rendered, and the destruction of the even the most beautiful and useless luxury items. Thesmall business ventures, retaining their qualities of endurance, communicate through competition forthe endearing love of the virtuous daughter of a man, who by means of keeping track of the years past,and the history there within, does not see the value in the possibilities of the future. No more tounderstand the need for a strong base to support his daughter in years to come, all forms of technological advancement, in his view, becomes a threat to the stability of traditional strength andlabor force.As did the competition subside, not for love of money, but for love of a woman; in the values of bothstability and innovation, status symbols resound at the strike of a young child, against the advancementof technology to replace the human ethics. As strange juxtaposition, in a story more advanced thancould be once understood. Here we see the alignment of two causes; first, the reproductive value of awoman and that destructive force against technological advancement, which must, logically, representas struggle between the worker and the innovation, as is the freedom represented by the standing of the free woman in her society, a mother and fire keeper, at a home, in the protection of her father.And, the peace brought by super advanced technological surplus, even at the point of destruction,
 
between two estranged class polarize, and their equative bid for the value of their work. The peace of mind, in the technological advancement, at the simple and mind-felt release of valuation, the endeavorof beauty, seen to bring no reward but to the deliverance of some sort of constant struggle betweenmen who provide for the society, in opposing forms of service rendered labor.The strange and unique ending, albeit truly distasteful to the want of constant connection betweencapitalistic endeavor and emotion, can help to explain the strange semantic (Appleby, 4) properties thatcaused the intrinsic opposition to both freedom and innovation for centuries. Economist often pointtowards the new world as a catalyst for change. Adams divides the conquest into a capitalist expansionof devaluation and the subsequent recovery, Marx conquers the ideals of freedom with space and time,which cannot ignore the very roots that he so desires, and Weber (Appleby) cannot forgoe the moralisticproperties of expansive and Christian philosophy bent on the health and construct of constantproductivity. But, what can be said of the expanse of possibility that obstructs Marx, and recounts theopportunity for trust valuation with Adams, in the ultimate provision of a non-confrontational advancein technology, so great that it could provide peace in the mind of the generation. Only that it were, saysHawthorne, in response to idealistic treasures, that were the time spent in valued labor becomes thetime lost in just reward, only to receive the torment of destructive forces, by the very possible recipientsof its ease and finance. Moreso, the peace at which the collector of time and labor, both at the exceedof a lifetime of work, disturbs the very structure of the destructive force in a preemptive and longsought relationship to provide them with the same wonders and enlightenment, if not from theopportunity of the years of labor spent. The final agreement is founded on the productivity of the man,outside the realm of either capitalism or progress, but in the purest form of strength of conquest orprevention. It seems, that is one reach of a babies arm, Hawthorne describes the inevitable struggle soignored by Adams, Marx, and Weber, and only briefly gestured to by Appleby, not in length of digression, but certainly brevity of allegory.In the same measure, as not refraction, capacity of technology to impress the virtuosity of socialidealism is a resounding motivation for the construct of systems whereby the working class mustparticipate in the system to attain the wealth and riches only presented in brevity to the working class.But, the context does not differentiate between the presentation and jealousy, whereas the juxtaposition is, itself, merely an acknowledgement of the internal class struggle. Moreover, thestruggle is internal, and cannot exceed the barriers of the determination if not taken to a length of superiority that measures the amount of work in weight, rather than hours accomplished, in solidarity,towards the working order. What can clearly be said, though, given the satirization, is that thepresentation of technology brought on a level unease amongst the working class that the puresthumanistic nature appeared in a pure sense, without regard to outcome or device, to eliminate thepossible threat to an established and respected way of life.If not virtuous, perhaps understood in the era, was the lack of legal structure that caused a need forprotectorate measures against the so-called vandals of negative capitalism themselves, the men seekingthese sexual remorse, without emotion, for the lack of reciprocation. In the pursuit of security, comes
the destruction of advancement, as the distrust of advancement, and it’s inge
nuitive presentation,disturbs a system of representation in the common sense of most men. Strange friends, says

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