William Golding’s Lord of the Flies consistently contrasts with the morality-driven views of the questionable thinker Frederick Nietzsche. Golding’s allegorical novel tells the story of a group of young kids who remain stranded on an island and left to their own impulses. Golding and Nietzsche would argue the problems the young boys deal with are based upon the morality and nature of male. Ralph, the protagonist, is handed over power by the other boys, while Jack, the villain, quickly ends up being envious of Ralph’s power.
In Lord of the Flies, the conch, the masks, and the “lord of the flies” represent civilization, flexibility and wicked respectively. Golding supports a Judeo-Christian order, in which society develops morality and evil motivates worry; Nietzsche on the other hand argues that guy needs to follow personal morals which evil will outgrow an ongoing struggle for power. Nietzsche would point to the contrast between the people of Ralph and Jack to support his belief that yes-saying must prevail over no-saying; that is, personal ideals need to take precedent over societal perfects. Golding’s interpretation of the conch, the masks and the lord of the flies contrasts with Nietzsche’s ideas of morality and the nature of man and of society.
Upon showing up on the island, Ralph finds a conch that the boys use to call and control their assemblies. Golding uses the conch to represent the society and federal government which the boys construct. At the start of the book, the shell symbolizes their civility and order due to the fact that they appear to follow and respect its powers. “Where the conch is, that’s a conference … We have actually got to have rules and follow them. After all we’re not savages” (Golding 42). Unknown to the reader at the time, this quote is quite paradoxical as the young boys will later lose control and end up being savages contending for food and survival. Golding thinks that civilization supplies structure for guy just as the conch provides order for the young boys. Without civilization, male would rely on his impulses, naturally leaving him fearful in the absence of the morality and standards which have guided him through life.
From worry, Golding argues, evil deeds are devoted. Golding also thinks that morality is a social construct which without society morals cease to exist. These thoughts are seen in Lord of the Flies. When Ralph and Jack broke up, separating their society and presenting Jack’s group to savagery, morality and order rupture and slowly fall apart. Jack and his “savages” become fixed on the bloodthirsty murder of pigs, constantly shouting, “Eliminate the monster! Cut his throat! Spill his blood!” (G 152), demonstrating they lack peace of mind and morality, while Ralph and the others that remain stay moral and “… worked … with fantastic energy and happiness …”
However, for Ralph’s tribe, “… as time sneaked by there was a recommendation of panic in the energy and hysteria in the happiness” (G130). Although Ralph’s people tries to remain real to the conch, a sense of fear sticks around as the need for survival boosts. In a last meeting of the 2 tribes toward the end of the book, it’s plainly apparent that society breaks down as Ralph and Jack end up in a brawl after the conch breaks. “Viciously, with complete intent, he hurled the spear at Ralph. The point tore the skin and flesh over Ralph’s ribs … Ralph stumbled, feeling not discomfort, however panic” (G 181). When the conch broke, so did all morality and order. As a result, the young boys fight to the death. Golding’s views on civilization that morality evolves from community manifest itself in the young boys’ use of conch in his book, Lord of the Flies.
Nietzsche, straight contrasting Golding, believes that morality should be determined by people instead of society. “Every choose man aims naturally for a citadel and a personal privacy … where he may forget ‘guys who are the guideline”‘ (WP 26). Nietzsche concurs that society forms a sense of morality, but he dislikes this since he thinks that a person should not follow a “herd mentality.” Instead, he promotes setting and following one’s own morals. Nevertheless, he understands that this is difficult, and most of society will follow the recognized stylish values. Nietzsche thinks that, in this context, being a yes-sayer means following your own morals and not those set by society.
He likewise believes that all actions in society need to arise from the person will to get power. This dispute in between society and personal liberty plays out through Roger, one of Jack’s partners, who early on threw rocks for fun avoiding “an area round Henry, possibly six lawns in diameter …” that symbolized, “… the taboo of the old life” (G 62). Roger prevented Henry out of respect for the social standards that he followed. But as the book advances, Roger’s animalistic ways take control of and “… with a sense of delirious desertion …” (G 180) he murders Piggy, one of the other young boys. For that reason, Nietzsche would approve of Roger, whose actions become based upon a will to power, rather than Golding who would argue that Roger acts out of fear.
In numerous scenes in the middle of the book, the kids don masks to cover their unclean faces, allowing themselves flexibility from a herd mentality which Nietzsche would approve of this. When the boys place on the masks, they lose their specific identities. In essence, they release themselves from the weight of morality, and this enables them to devote otherwise unimaginable acts. “The mask was a thing of its own, behind which Jack hid, liberated from pity and self-consciousness” (G 64). Nietzsche would like that the masks permit the boys to follow their own concepts and create their own creative path, something he highly supports and states can be attained “… through long practice and day-to-day work at it” (WP 290). The masks remove the kids’ specific identity, allowing them to disobey civilization’s morals while preventing shame. Nevertheless, while Nietzsche would approve of their flexibility, he would the requirement to use the masks. In his view, the kids need to accept their real selves to be totally free rather than hiding behind the masks. Nietzsche thinks that the kids ought to be yes-saying because they must be strong sufficient act easily according to their own instincts, without guilt or shame.
Golding thinks that making use of the masks allows them to conceal their shame and likewise allows them to end up being savages. Golding believes that the young boys hesitate of showing their shame so they quelch it by using the masks to prevent the ostracism from society. The masks give the young boys freedom, but Golding believes this is dangerous because excessive freedom paves the way to impulses which ultimately result in savagery. While wearing the masks the boys are “… not much better than uncaged monsters …” (Gen. 22. 13). Golding describes Jack, “… His powerful body held up a mask that drew their eyes … He started to dance and his laughter ended up being blood thirsty snarling” (G 64).
Golding efforts to demonstrate how the masks affect the kids as they lose touch with themselves. Golding would argue that the young boys desert the need to follow the rules when they wear the masks. Without the masks the kids compulsively feel the requirement to follow rules. The hierarchy of society keeps man liable for his actions, as Jack let the fire run out Ralph angrily says to him, “There was a ship … you could have had everybody when the shelters were finished. But you had to hunt … there was the dazzling world of searching, tactics, intense enjoyment, skill; and there was the world of longing and baffled commonsense … Jack was powerless and raved without understanding why” (G 71-72). Ralph’s leadership over Jack and the others is evident here as madly resets order, and the others rapidly accept. Without their masks, Golding would argue that the boys’ freedom is restricted by society; something that he thinks is just.
The sow’s head, dubbed “lord of the flies”, represents the evil that the kids dedicate on the island. “The head hung there, a little blood dribbling down the stick … the Lord of the Flies held on his stick and grinned” (G 138). Golding attempts to prove to the reader that evil exists in all people. In the mind of Simon, the head comes alive and states to him, “I’m part of you … I’m the reason why it’s no go … you know completely well you’ll only satisfy me down there [too] (G 143). This meeting between the lord of the flies and Simon reveals the reader the pig’s evilness as he admits “I become part of you” and it also underscores Golding’s point: he thinks that evil is inevitable; throughout the book, every character commits acts of evil.
Simon is the one exception, whose calm nature can be referred to as un-human, or god-like, and more mature than the other boys, his eyes “… Dim with the boundless cynicism of adult life” (G 137) showing his self-important adult-like superiority. Many people argue that Simon is a direct parallel to Jesus, as the scene when he talks to the pig resembles Jesus’ conversation with the devil. Simon is likewise utilized as a foil to all the other kids on the island to show their absence of humility and maturity. The young boys put the pig’s head on the stay with fend off their worries, eventually producing concern and worry of survival. The pig embodies the evil acts devoted by the boys out fear.
Nietzsche counters these ideas with his belief that fear is weak which yes-saying morality is key to avoiding evil. Nietzsche would agree and disagree with Golding on numerous points relating to worry and evil. First, he would argue that guy should not allow fear to manage one’s actions. Rather, guys must become yes-sayers and avoid the fear that makes them weak. Male should be strong enough to take control of his life instead of letting worry control him. Nietzsche would concur with Golding that Simon represents a god-like being that isn’t affected by evil since he believes that somebody requires to set requirements, but one can follow his own course similar. Nietzsche alludes to this point by saying, “… just ask yourself who is actually ‘wicked’ in the sense of morality of ressentiment” (Gen. 22.3), speaking of his dislike of the adversely driven morality that is created by numerous societies.
Golding’s novel Lord of the Flies utilizes powerful symbols to represent the crucial cultural attributes of civilization, morality, liberty and evil. Golding uses the conch, the masks and the lord of flies to convey his Judeo-Christian beliefs, which stand in contrast to Frederick Nietzsche’s morality-driven views. Nietzsche would argue that one who is strong is someone that can follow their own creative path instead of following society’s path, yes versus no saying. Golding represents these ideas through the conch which the boys use to govern their community and with the decay of the conch came the decay of order. The masks are used for the boys to hide their embarassment and dedicate barbarous acts, Golding would argue, while the lord of the flies is utilized to embody the evil that the boys devote on the island. Lord of the Flies is an effective depiction of the very best and worst of human nature that can exposed at all times.