E-block Ch. 6 - 9

1. Choose a passage that shows a significant development or change in one of the novel's characters. (I would prefer that you write about the character you were assigned earlier this week.)

2. In the comment box below write your name, the character, the page number of the passage, and explain how the passage helps Golding develop the themes in the novel.

3. Choose a passage that shows a significant development or change in one of the novel's motifs. (I would prefer that you write about the motif you were assigned earlier this week.)

4. In the comment box below write your name the motif, the page number of the passage, and explain how the passage helps Golding develop the themes in the novel.

5. Respond thoughtfully to someone else's character and/or motif comment. Write your name, the name of the classmate to whom your responding, the name of the character/motif, and a comment.

D-block ch. 4 - 6

1. Choose a passage that shows a significant development or change in one of the novel's characters. (I would prefer that you write about the character you were assigned earlier this week.)

2. In the comment box below write your name, the character, the page number of the passage, and explain how the passage helps Golding develop the themes in the novel.

3. Choose a passage that shows a significant development or change in one of the novel's motifs. (I would prefer that you write about the motif you were assigned earlier this week.)

4. In the comment box below write your name the motif, the page number of the passage, and explain how the passage helps Golding develop the themes in the novel.

5. Respond thoughtfully to someone else's character and/or motif comment. Write your name, the name of the classmate to whom your responding, the name of the character/motif, and a comment.

Lord of the Flies

E-Block
Chapters 1-3 (through page 57) by 12/14 (Friday).
Chapters 4-5 (through page 94) by 12/17 (Monday).
Chapters 6-9 (through page 154) by 12/20 (Thursday).
The rest of the novel (about 50 pages) will be read over the 11 days of vacation.

D-Block
Chapters 1-3 (through page 57) by 12/14 (Friday).
Chapters 4-6 (through page 108) by 12/20 (Thursday).
The rest of the novel (about 100 pages) will be read over the 11 days of vacation.

While reading students should be writing down pages numbers where they find motifs and characterization. They should also be thinking about how the characterization, symbolism, and events in the novel develop an answer to the following questions: In the novel how does William Golding characterize human nature? How does the novel show that it is dangerous for humans not to understand our inner nature? What role does human nature play in influencing the kinds of societies humans have created? Conversely, what role have societies played in influencing human behavior?

Monster Definitions & Reflections

Read the following thoughts on monsters.
Be prepared to discuss (with specific comments and questions) on Tuesday, Wednesday, and Thursday.

Thoughts on Monsters…

For some of first term and all of second term, you have read about, thought about, written about, and talked about monsters and monstrousness. What is a monster? What is monstrousness? What makes someone or something a monster?

Etymologically, “monster” came into English from the Old French word “monstre” around 1300. “Monstre” has its roots in Latin words: one meaning “omen,” “portent,” “sign,” and another meaning “warn.”

In English “monster” originally referred to malformed animals that were read or interpreted as warnings. In other words, originally, the physical deformity was thought to be a sign of present or future evil. In the later half of the fourteenth century, “monster” was used to describe imaginary plants and beasts for the first time. Then, in the sixteenth century, the word’s meaning was expanded once more to include “enormous animals” and, finally, “inhumanely cruel and wicked people.” I’m especially interested in the first and last meanings.

Apropos of the first definition, it seems that in the literature we have studied, external irregularities — of size, of body, of countenance, of skin color, of language, of behavior, etc. — are often interpreted — sometimes wrongly, sometimes rightly— as signs of internal evil. An interesting permutation of this definition is found in the many works we have studied in which a character is rejected, ostracized (look it up!), exiled, excluded, belittled, discriminated against, prejudged, oppressed, subjugated, etc. because of outward appearance before thinking monstrously and committing monstrous acts. Howsoever, one thinks about the original English meaning of monster one must grapple with the question: what is the relationship between outward and inward monstrousness?

Apropos of the final definition, in each work we have studied there are inhumane humans and/or inhumane human-like creatures. (Note the paradox.) These monsters sometimes bear outward signs of monstrosity but just as often they are externally normal, sometimes even beautiful. Sometimes these monsters have virtues (intelligence, power, courage, etc.) that mask monstrousness. At times these “cruel” monsters might even be civilizations or cultures—a culture that appears righteous to its members (insiders) but is monstrous (cruel, inhumane, wicked) to those subjected to it or rejected by it (outsiders). This raises a question about the way monstrous “wickedness” is perceived. (Is an insurgent a martyr or a terrorist? Is the soldier a hero or monster? Can one devise a sane, just, objective means of distinguishing? Or is one forever trapped inside perspective with no hope of establishing an objective truth about who is the monster—who is cruel, wicked, inhumane.)

(Interestingly and perhaps usefully, “inhumane,” which is etymologically related to “not human,” means “lacking pity and compassion”; it is by definition monstrous (and, perhaps, not human) to lack pity and compassion. Perhaps, think about this in relation to the works we have read.)

Returning to the idea of deformities in the original definition of monster, can there be internal – emotional, psychological, spiritual – deformity? Can such internal deformities (an excess of prideful arrogance (i.e. hubris) for example) presage evil in the same way the physical deformities of “monsters” were thought to presage evil?

Here are some more definitions for reflection:

DEFINITIONS

mon·ster
n.

1. An imaginary or legendary creature, such as a centaur or Harpy, that combines parts from various animal or human forms.

2. A creature having a strange or frightening appearance.

3. An animal, a plant, or other organism having structural defects or deformities.

4. Pathology. A fetus or an infant that is grotesquely abnormal and usually not viable.

5. A very large animal, plant, or object.

6. One who inspires horror or disgust: a monster of selfishness.

[Middle English monstre, from Old French, from Latin mo
nstrum, portent, monster, from mon
re, to warn.

beast
n.

1. An animal other than a human, especially a large four-footed mammal.

2. New England & Southern U.S. A large domestic animal, especially a horse or bull.

3. Animal nature as opposed to intellect or spirit: “So far the beast in us has insisted upon having its full say” (William Dean Howells).

4. A brutal, contemptible person.

[Middle English beste, from Old French, from Latin b
stia.]

de·mon
n.

1. An evil supernatural being; a devil.

2. A persistently tormenting person, force, or passion: the demon of drug addiction.

3. One who is extremely zealous, skillful, or diligent: worked away like a demon; a real demon at math.

4. Variant of daimon.

[Middle English, from Late Latin daem
n, from Latin, spirit, from Greek daim
n, divine power. See d
- in Indo-European Roots.]

Think. Ponder. Consider. Connect. Reflect…