The Adventures of Huckleberry Finn

I feel the theme of the novel is one of a yearning for freedom for all men.

Miss Watson was harder on Huck and more judgmental than her sister.

His mother is dead, and his dad is a drunk. He is beaten and mistreated. It causes the reader to feel compassion for Huck, and realize that he acts the way he does because he has never had a good family life. It is understandable why a person like Huck would not want to be part of a family.

The basic difference between Huck and Tom is that Tom doesn’t mind being settled or tied-down to a family. (They are both orphans, other than that, they are opposites.)

The book is full of satire. The Grangerfords and the Sheperdsons were supposed to be a couple of up-standing, noble families. However, they were in a feud that neither side could remember how it began. In chapter twenty-five the king mistakenly says orgies for obsequies. When he realizes his mistake, he explains that orgies is the word they use in England. Even the most educated towns person does not question it. When the king and duke get tarred and feathered, Huck speaks of how cruel the civilized townspeople were to the men. In the beginning of the book, Tom tells Huck that they are going to form a band of robbers. However, Huck must go back to the widow’s so that he can be respectable.

Three yarns Huck spins are as follows. Huck told Jim that Jim must have dreamed the separation of the two in the fog. It showed how much Jim trusted Huck and how bad it hurt Jim’s feelings that Huck would lie to him. He tells the sister with the hair lip, Joanna, that William IV goes to church with Huck. She does not buy it to start with, which shows that the younger people are not as gullible as their elders. It is not until the elder sister tells her that he must be telling the truth that the girl with the hair lip quiets down. He tells the woman that he is a girl so that he get some information. She quickly catches on that he is a boy. This shows that women ten to be more observant than men and cannot be fooled as easily as men.

Huck observes violence in several places in the book. Huck personally observes violence when his father continually beats him after getting him back home. The two men in the sinking steamboat with the other man is a time when Huck observes violence. Grangerford feud is a time that Huck observes violence. When Colonel Sherburn shoots Boggs is a time that Huck observes violence. Huck observes violence when the towns people tar and feather the king and duke.

I did not find any sexual overtones to the book. However, I decided to research it and found that a lot of people think that Huck’s love for Jim is a homosexual love instead of a brotherly love. I do not see it because they based this on Jim calling Huck “honey” or “chile.” Being from the south, it just sounded like normal language to me. Is it possible that his crush on the older sister, Mary Jane, could have something to do with sexual overtones?

Three scenes/speeches that satirized religious distortions. In Chapter 3 Huck tells us, “Sometimes the widow would take me one side and talk about Providence in a way to make a body's mouth water; but maybe next day Miss Watson would take hold and knock it all down again. I judged I could see that there was two Providences, and a poor chap would stand considerable show with the widow's Providence, but if Miss Watson's got him there warn't no help for him any more.”

We read in Chapter 14, “"Well, but he WAS the wisest man, anyway; because the widow she told me so, her own self."

"I doan k'yer what de widder say, he WARN'T no wise man nuther. He had some er de dad-fetchedes' ways I ever see. Does you know 'bout dat chile dat he 'uz gwyne to chop in two?"

"Yes, the widow told me all about it."

"WELL, den! Warn' dat de beatenes' notion in de worl'? You jes' take en look at it a minute. Dah's de stump, dah -- dat's one er de women; heah's you -- dat's de yuther one; I's Sollermun; en dish yer dollar bill's de chile. Bofe un you claims it. What does I do? Does I shin aroun' mongs' de neighbors en fine out which un you de bill DO b'long to, en han' it over to de right one, all safe en soun', de way dat anybody dat had any gumption would? No; I take en whack de bill in TWO, en give half un it to you, en de yuther half to de yuther woman. Dat's de way Sollermun was gwyne to do wid de chile. Now I want to ast you: what's de use er dat half a bill? -- can't buy noth'n wid it. En what use is a half a chile? I wouldn' give a dern for a million un um."”

Furthermore Chapter 18 states, “Next Sunday we all went to church, about three mile, everybody a-horseback. The men took their guns along, so did Buck, and kept them between their knees or stood them handy against the wall. The Shepherdsons done the same. It was pretty ornery preaching -- all about brotherly love, and such-like tiresomeness; but everybody said it was a good sermon, and they all talked it over going home, and had such a powerful lot to say about faith and good works and free grace and preforeordestination, and I don't know what all, that it did seem to me to be one of the roughest Sundays I had run across yet.”

According to environmental determinism, the people decended from Greco-Roman ancestary are supposed to be the superior race. Therefore, Huck was raised believing that the white man had the God given right to rule over other races. In chapter thirty-one, Huck decided that since it was Miss Watson’s God given right to own Jim, it was Huck’s responsibility to let Miss Watson have her property back. However, when he decided not to send the letter to Miss Watson, he believed that he would be going to hell.

Huck is an existentialist because he struggles with right and wrong. He knows that he is supposed to support slavery, but he sees problems with supporting slavery. He decided that being a Christian was not right for him because he did not agree with what he thought Christianity was.

Though the language suggests, The Adventures of Huckleberry Finn is a racist novel, this does not seem to be true. Though Jim spoke different, he had a more intellectual view on the world than a lot of the white characters. The story is a satire against slavery. Though Huck is told that slavery is okay, he cannot reconcile that viewpoint. The scene with the separation of the slave family in chapter twenty-seven critiques the cruel act of separating husbands from wives and children from parents, which was common practice during the time the novel was set.

Phelps’ plantation events are be considered a weakness for various reasons. It is hard to believe that Aunt Sally did not know her own nephew. It is also a tiring and boring part of the novel to read. It does not have much substance or meaning, and Tom seems to take over. Also, the fact that Tom knew Jim was free, but did not say anything until after he got himself shot was a pretty cruel notion.

The river symbolizes freedom from the constrictions of society.

William Blake

Garden of Love

I went to the Garden of Love,
And saw what I never had seen:
A Chapel was built in the midst,
Where I used to play on the green.

And the gates of this Chapel were shut,
And "Thou shalt not" writ over the door;
So I turned to the Garden of Love,
That so many sweet flowers bore;

And I saw it was filled with graves,
And tombstones where flowers should be;
And Priests in black gowns were walking their rounds,
And binding with briers my joys and desires.

London

I wander thro' each charter'd street,
Near where the charter'd Thames does flow,
And mark in every face I meet
Marks of weakness, marks of woe.

In every cry of every Man,
In every Infant's cry of fear,
In every voice, in every ban,
The mind-forg'd manacles I hear.

How the Chimney-sweeper's cry
Every blackning Church appalls,
And the hapless Soldier's sigh
Runs in blood down Palace walls.

But most thro' midnight streets I hear
How the youthful Harlot's curse
Blasts the new-born Infant's tear,
And blights with plagues the Marriage hearse.

Songs of Experience

Infant Joy

I have no name
I am but two days old.—
What shall I call thee?
I happy am
Joy is my name,—
Sweet joy befall thee!

Pretty joy!
Sweet joy but two days old,
Sweet joy I call thee;
Thou dost smile.
I sing the while
Sweet joy befall thee.

Infant Sorrow

My mother groand! my father wept.
Into the dangerous world I leapt:
Helpless, naked, piping loud;
Like a fiend hid in a cloud.

Struggling in my fathers hands:
Striving against my swaddling bands:
Bound and weary I thought best
To sulk upon my mothers breast.

And did those feet

And did those feet in ancient time
Walk upon Englands mountains green:
And was the holy Lamb of God,
On Englands pleasant pastures seen!

And did the Countenance Divine,
Shine forth upon our clouded hills?
And was Jerusalem builded here,
Among these dark Satanic Mills?

Bring me my Bow of burning gold:
Bring me my arrows of desire:
Bring me my Spear: O clouds unfold!
Bring me my Chariot of fire!

I will not cease from Mental Fight,
Nor shall my sword sleep in my hand:
Till we have built Jerusalem,
In Englands green & pleasant Land.

Blake shows contempt for society and the church. Blake must have felt that living within society’s boundaries restricted spirituality and individuality.

Struggling in my father’s hands, / Striving against my swaddling bands,” (“Infant Sorrow;” p. 95; lines 5-6) 

Although Blake’s father raised him to conform to society, he found it too constricting. Blake will strive if he breaks free from his rearing.

“I will not cease from Mental Fight, / Nor shall my Sword sleep in my hand, / Till we have built Jerusalem / In England’s green and pleasant Land.” (“And did those feet;” p. 124; lines 13-16) 

Blake warns that no one can stop his mind. Blake’s “Sword” is his pen. He will continue to fight with words. Blake will not end his battle  until the views of England’s society changes.

“I went to the Garden of Love, / And saw what I never had seen: / A Chapel was built in the midst, / Where I used to play on the green. / And the gates of this Chapel were shut, / And “Thou shalt not” writ over the door; / So I turn’d to the Garden of Love, / That so many sweet flowers bore, / And I saw it was filled with graves, And tomb-stones where flowers should be; / And Priests in black gowns were walking their rounds, And binding with briars my joys & desires.” 

The Garden of Love was once a beautiful, peaceful place where one could find God. The church has, now, turned its back on its people and  restricted them to the point of spiritual death.

“O Earth, O Earth, Return! / Arise from out the dewy grass; / Night is worn / And the morn / Rises from the slumberous mass.” (“From Songs of Experience;” p. 88; lines 11-15) 

Blake’s use of symbolism is rich in this verse. Blake calls for spiritual awakening throughout the land. He tells the reader to turn on their inner light. The time for dark times is over. Your inner light will aid in awakening others.

In our media-driven society, it is difficult for a person to show individuality. If a person acts different, doctors are quick to medicate them so they are like everyone else. People far too often use plastic surgery and bariatric surgery to change what makes them different. The media pushes conformity in similar ways Blake’s society pushed conformity.

Woman Caught in Adultery

The woman in John 8:1-11 could have been any one of Gilligan’s stages. She was either in the selfish stage, in which she committed adultery in order to fulfill her primitive desires; or she was in the second stage, in which she committed adultery in order to make someone else happy by fulfilling their primitive desires. The woman could have also been in the final stage, in which she was not thinking about everyone else, but thinking about her interconnectedness with others. She could have been tired of making everyone else happy and decided to make herself happy for once by giving in to her primitive desires. Women during that time were thought of more as property. They did not marry for love, but usually to pay off debts of their fathers. We do not have a clear indication of why this woman committed adultery, nor do we have enough background information to make such assumptions about her reason for committing adultery. It is possible that she did not believe she was ethically wrong for committing adultery. She may have felt that she was still a virtuous person because she did not feel wrong in the act of committing adultery.

The woman may have been married to a man that she never loved, therefore she may have never felt as if she were his wife. If this were the case, then the woman would be in Kohlberg’s sixth stage of moral reasoning, which would be universal ethical principles. The woman could have possibly been in the fifth stage of moral reasoning too. She could have had different values. She may have been pagan instead of Jewish or Christian. If so, then she would not have been bound by the laws of God. In pagan societies during this time, it was completely acceptable for people to commit adultery especially those in the upper classes of society. Another aspect to look at is the fact that what we consider children today, were considered women in Biblical times.  If this were actually a pubescent child (which were considered women), perhaps a teenager, then she may be more at stage three of Kohlberg’s theory. She may not yet have the mental capacity to make legal decisions.

Along the same lines, the woman may have had a limited mental capacity and be well into full adulthood. This could have put the woman at any of Kohlberg’s other stages. The woman may have wanted to be a “good girl” and please the man she committed adultery with. The woman may have needed money for something and looked at what was in it for her which would put her in Kohlberg’s second stage. She may have gotten money for her services. The woman could have been in Kohlberg’s first stage and never learned right from wrong. She may not have had any idea that adultery was bad. Perhaps the woman was of full mental capacity and been in Gilligan’s second stage. She may have been a prostitute that was trying to make money to feed her family. Therefore she sacrificed herself to care for the needs of her family.

The men in the story thought they were at stage six of Kohlberg’s theory of moral reasoning. However, these men were more at stage four. They thought that punishing the woman was better for all mankind. They figured out though that they were just pushing people to “obey laws;” yet they too were not without sin, which means they were not obeying God’s laws. The men began to realize they had a lot more to learn about morals and ethics than they had previously known. Finally, Jesus is at Kohlberg’s unproven seventh level. His moral reasoning comes from his being the Son of God. It is more spiritual and mixed with religion.

KOHLBERG'S SIX LEVELS OF MORAL DEVELOPMENT

(ETHICS OF JUSTICE/RIGHTS)

A.  PRE-CONVENTIONAL LEVEL

STAGE 1:  Deferring to authority

STAGE 2:  Learning to satisfy one’s own needs.

B.  CONVENTIONAL LEVEL

STAGE 3:  Conforming to stereotypical roles.

STAGE 4:  Sense that individual roles contribute to social order.

C.  POST-CONVENTIONAL LEVEL

STAGE 5:  Morality thought of in terms of rights and standards endorsed by society as a whole.

STAGE 6:  Morality thought of as self-chosen, universal principles of justice.

On Kohlberg's model, moral development is the development of an autonomous self, capable of being motivated by abstract principles understood as a kind of "mathematical" solution to conflicts of interests.

GILLIGAN'S SIX STAGES OF MORAL DEVELOPMENT 

(ETHICS OF CARE)

A.  PRE-CONVENTIONAL LEVEL

STAGE 1:  Caring for the self.

STAGE 2:  Stage 1 concern judged to be selfish.

B.  CONVENTIONAL LEVEL

STAGE 3:  Goodness is caring for others, frequently equated with self-sacrifice.

STAGE 4:  Illogic of the inequality between self and others becomes evident. Search for equilibrium.

C.  POST-CONVENTIONAL LEVEL

STAGE 5:  Focus on the dynamics of relationships, to eliminate the tension between self and others.

STAGE 6:  Care is extended beyond personal relationships to a general recognition of the interdependence of self and other, accompanied by a universal condemnation of exploitation and hurt.

On Gilligan's model, moral development is the development of a self-in-relation. Morality is understood in terms of the preservation of valuable human relations. Progress from stage to stage is motivated by increasing understanding of human relationships.

Am I American or Christian?

It was interesting to read The ABCs of American Culture. I had never before realized how American notions are ingrained in our culture. Three of The Ten Commandments of American Culture stood out to me more than others: You Can’t Argue With Success, Live and Let Live, and God Helps Those Who Help Themselves. In order to think more as a Christian I need to work on these areas.

First, I am American in my thinking when it comes to success. I always strive to be the best at everything I do. I want to be the best mother, wife, friend, and daughter. I fail in some areas of my life in order to be a success in others. I understand it is not possible to be successful at everything. That is why I continue to remain stressed. I am not satisfied with something, so I push for better. I am at odds with my Christianity; because I spend so much time trying to be successful in my physical life, I ignore my spiritual life too often. Like the ant, I reap my rewards for my diligent attention to being the best I can be at everything I work toward; but like the sluggard, my spiritual life yields little reward. This American notion of success makes it difficult for me to be serious about my discipleship. I stay so consumed with being a success; I have very little time for discipleship.

The American commandment Live and Let Live is also difficult for my discipleship. By American law, I am to be accepting to all types of people, even if I feel their views and lifestyles are sinful and hurtful to the world. I recognize that I live in a political correct society. However, as a Christian, I know certain lifestyles are sinful and full of shameful desires. I know we are called to reach out to those who sin, but many of them are not willing to accept the hand that grants them grace. When I talk to others about their lifestyles, I am often met with a great deal of resistance. I tell them they know my feelings and should be respectful enough to refrain from their behavior in the presence of my children and myself. When they wrong me, I forgive. It would be easy to throw my arms up and walk away. I have often thought of doing so. However, I begin to think of the story of Hosea and Gomer. Afterwards, I forgive and persist in my efforts to teach them the love of God. My choice to forgive is very difficult for many to understand, especially since I have a problem with the sinfulness of those who wrong me. My persistence has me labeled as a fool, but I continue in my efforts.

It was through the efforts of Christians that I have changed my view on the commandment God Only Helps Those Who Helps Themselves. I have heard this phrase uttered time and time again. At one point in my life, I did believe this. Now, I know it is not true. My family and I have been down and out in the past. It was amazing to witness how God helped us through such a difficult time in our lives. Though we were financially destitute, we were spiritually blessed and gained Christian faith. I know that Jesus reached out to many who could not help themselves. In his blessings and woes Jesus said, “Blessed are you who are poor, for yours is the kingdom of God” (Luke 6:20). I know it was through the grace of God and efforts of my Christian brethren that my family and I were able to get back on our feet. I know, now, that God helps those who need Him regardless of whether they can or cannot help themselves. I feel it is important for Christians to remember that many people are incapable of helping themselves, not only financially, but also physically or mentally. God is there for them. Though I feel that my Christian mentality has overridden my American mentality in this area, I falter here occasionally. I may think, “Well if you would do something....” I usually catch myself, therefore feel it is a work in progress.

As long as I strive to progressively work on these areas of my life, it will be easier for me to be successful in my efforts as a disciple. The one thing that I try to remember to help me persevere in my efforts is our God is not a God of punishment, but is a God of love and compassion. Hopefully, through my efforts and understanding I can become less American and more Christian.

My Own Country

In his book My Own Country, Abraham Verghese gives the reader a glimpse of life into several different cultures embedded within the American culture. The most prominent culture is the emerging AIDS culture, which brings people from all different walks of life into the heart-wrenching story. Like Verghese, the reader is an outsider looking into all of these cultures in which he or she may not otherwise experience. Furthermore, he struggles to make sense of not only the disease, but also to what motivates the actions of the characters, whose lives are ripped apart by the devastating disease. Therefore, throughout Verghese’s work, the reader learns the cold hard reality that AIDS does not discriminate.

No matter the social class, wealth or poverty, AIDS can strike. The most surprising is the depth of ignorance and acceptance present throughout the classes. Though they live in poverty, the McCray family comes together through their crisis. Clyde and Vickie’s families do not turn the couple away as they come for visits. Right before the end of Clyde’s life, the family takes in the couple’s young son so he does not have to see his father at his worst. Similar to the McCray family, Essie and Gordon’s friends and family came together to provide Gordon with a sufficient support system. To read how Essie told the story of the end of Gordon’s life, the reader is left to believe none of the family and friends were afraid to rally around their loved one. Unfortunately, the most educated, the upper class people in the story seemed more intolerant group of people. Their intolerance seems to stem from ignorance about the disease. This is seen several times throughout the book. For instance, the dentists and the pharmacist, all educated people who should have known about HIV/AIDS were the least willing to have anything to do with the victims. Although the pharmacist did not have any qualms about taking the money, he was quick to spread around town which people were infected. From the story of Will and Bess Johnson, the reader is given another glimpse of the intolerance of the upper classes. Though their children continue to be accepting of Will and Bess, the couple adamantly refuse to let the disease be known to their colleagues or the congregation of their church. They fear the knowledge of their condition will further harm their family and possibly harm their friends. This tends to lead the reader to imagine the segment of society the Johnson’s belong to views AIDS in the same manner as Verghese’s Indian counterparts. If the couple had been to a party similar to the one Abraham and Rajani attended, and the couple had been as open about their disease as Abraham was about his work; perhaps they would have felt the same way Verghese did. They may have felt judged or as outsiders.

Other than the economic barriers the reader witnesses as outsiders, Verghese guides the reader through several other cultures in the book. He shares with the reader how different Christians, including himself, find strength through their faith to face the AIDS. He also breaks stereotypes and boundaries set up about Americans from the south, such as racism. Verghese then invites the reader to view the Indian-American culture. Here the reader learns among their own sub-culture, there is a hierarchy. Another sub-culture is the gay culture from where Verghese’s first victims came from. His careful documentation of the victims helps the reader to understand that every person who is affected by AIDS is, in fact, an innocent victim. He tells the stories with both frankness and compassion. Though Verghese seems rather blunt in his description of various sexual practices of his patients, he also allows the reader to feel the emotions that they and he feel. From all of the cultures represented in My Own Country, the reader is able to begin to understand the actions of the members each culture.

Works Cited

Verghese, Abraham. My Own Country. New York: Vintage, 1994.