Cannibalism and Slavery: An Analysis of Equiano, Swift, and Rousseau. Question-and-answer format. Essay by Richard X. Thripp.
2008-02-03 (Updated 2008-07-17) — http://richardxthripp.thripp.com/essays
PDF version (90KB).

Question One: Who is Olaudah Equiano’s narrative, Travels, directed toward, and what point of view does the author use?
Travels is directed not only toward the slave-holders who claim to be Christians, but also the people who rely on goods produced by slaves, such as consumers of sugared tea in eighteenth-century England. It is shown that “some six to seven million slaves were transported to work on sugar plantations in the West Indies” (Fiero 616), so sugar alone was a source of much suffering. When Equiano writes, “O, ye nominal Christians! Might not an African ask you, Learned you this from your God who says unto you, Do unto all men as you would men should do unto you?” (619), he is calling out the hypocrisy in believing in a merciful, just god who gives countenance to all, except slaves. The account is written from a riveting first-person perspective, with the reflections following Equiano’s thoughts: “I no longer doubted of my fate; and quite overpowered with horror and anguish, I fell motionless on the deck and fainted,” he vividly recalls upon seeing the slaves chained together wearing faces of “dejection and sorrow” (618). As “he mastered the English language” (616) and writes that the slave ship’s crew spoke a tongue that “was very different from any I had ever heard” (618), we can deduce that Equiano’s autobiography is not for the people of his original Benin tribe.

Question Two: Which conditions described by Equiano are most contrary to the ideals of the philosophes?
People being stolen away, flogged, and forced to live at the bottom of a filthy ship for the …

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Freedom vs. Human Nature: The Battle of Hobbes, Locke, Jefferson, and Smith. Question-and-answer format. Essay by Richard X. Thripp.
2008-02-02 — http://richardxthripp.thripp.com/essays
PDF version (90KB).

Question One: How do Thomas Hobbes and John Locke differ in their ideas about human nature?
Hobbes believes that people must be united under the ironclad rule of a mortal god, be it a lone monarch or ruling assembly, to which we in unison say, “I authorize and give up my right of governing myself” (Fiero 601), that being the birth of a commonwealth. In his undeniable pessimism, Hobbes announces that our “natural passions” are “partiality, pride, [and] revenge,” so much so that the “laws of nature,” “justice, equity, modesty, [and] mercy” can only be maintained as long as we are constantly in “terror of some power to cause them to be observed” (600), which must be a mortal god, acting in concert with the immortal god, to enforce them at the threat of the sword. In contrast, Locke thinks of humans as blank slates. Hobbes’ “natural passions” only come about through our interactions with the world. Like with Hobbes, we all have the right to be “free, equal, and independent” (602), but we can only be removed from our property and subjugated to another if we consent. To “join and unite into a community” with stricter rules is fine, so long as “the majority have a right to act and conclude the rest” (602), as this does not harm the freedom of those who elect not to join. Contrary to Hobbes, if the rulers make laws for their benefit at the expense of the people, there is tyranny, and the people are entirely right to revolt. Simply, in the land of Hobbes, the people are the slaves …

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The first entry in my new essays section. The story of Omelas is a fascinating classic, and I recommend it for anyone who likes to think.

A Critical Analysis of “The Ones Who Walk Away from Omelas” a short, fictional story by Ursula Le Guin. Question-and-answer format. Text included. Essay and annotation by Richard X. Thripp.
2008-01-18 — http://richardxthripp.thripp.com/essays/
PDF version, with an annotated copy of the text (1.3MB).

Question One: What is a utopia? Does Omelas meet the definition?
Omelas is a utopia, though not of the lifeless type that the word inspires. Le Guin notes that the inhabitants are not “bland utopians,” not “simple folk,” nor “dulcet shepherds” (2). The residents need not live simply—there can be all sorts of luxuries, wondrous technologies, drugs, beer, and orgies in the streets, because their happiness is not based on possessions, but rather, “a just discrimination of what is necessary,” “what is destructive,” and what is neither (2). This insight is the definition of a utopia; when everyone knows it, wars, slavery, and competition is not needed (2-3). The children are happy, and the adults, “mature, intelligent, [and] passionate” (2), with no need for a hierarchal church or government (2-3). The city is beautiful, the weather and harvests are kind and abundant, and most everyone healthy (5), yet this is just the icing on the cake. It is indeed a utopia, for all except the suffering child (4-5).

Question Two: What is the narrator’s opinion of Omelas?
Our narrator sympathizes with the citizens of Omelas, even going so far as to name the child’s plight as the source of all compassion in the town. “There is no vapid, irresponsible happiness”; all the residents know that “they, like the child, are not free” from the “terrible justice …

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