[psydefbooks]

I value your critique. You're right that the work does not fully explore these questions.

> What makes John more authentic of a character, aren't his drives just as biologically determined, but merely by chance rather than by design?

This is a really good question. John is more authentic because he's an individual -- I know, don't scoff yet. He's looking to create a personal connection with Lenina. He doesn't want to "have" her like the other men have her: he wants to love her. Lenina cannot form love bond with John -- that's not in her programming. She can only sample his sexuality.

Now, we may ask: what's the value of personal connections? I have a hard time answering this in the abstract right now, but all I can say is that I've enjoyed intense personal connections in my life that could never be replaced by impersonal collective relations.

[throwanem]

This really isn't a useful axis of distinction, not least because (iirc) the work under discussion effectively disposes of it during Mond's disquisition. You'd do better to distinguish between John's self-ownership and Lenina's total lack of awareness that she might even have any responsibility of self-determination. That I think is what you're groping toward with this ill-defined, handwavey claim around "individual".

You'd likewise do better to look further beyond the text - you have, after all, a century of perspective on which to draw, but your analysis reads as if uninformed by anything newer than Nietzsche or maybe Evola. Whether that's intentional I've no idea, but either way it seems to have caused you a harder time finding anything new to say here.

You can, I hope, do better than "hedonistic nihilism is bad actually", and I'd be interested to see what might come of the attempt.

[psydefbooks]

I appreciate your challenge here. You're right that my reply was handwavy. I'd love to read your analysis of the question if you'd oblige me. I'll also make another attempt as you ask.

I ultimately believe that there's a progression system of consciousness related to the nature of our being. Modifying our being by forming different kinds of attachments and detachments, in the Jungian sense of alchemy, allows us to achieve different states of consciousness. It appears to me that there exists an "enlightened" state of consciousness that is associated with the "perfect being." I believe the greatest achievement and goal of human existence is to transform ourselves into this perfect being, i.e., attain enlightenment.

Lenina has subordinated her prima materia to the macro alchemical work. Whereas John reserves his prima materia and seeks to work it himself in solitude. John is thus on the path to enlightenment, but Lenina has abandoned the path. If John keeps going, he may develop a pure enough being to see the kingdom of God, i.e., attain enlightenment (see Matthew 5:8). This is why John is ultimately superior to Lenina.

The beings of Helmholtz and Bernard offer us perfect examples of superiority and inferiority in being. Bernard is attached to the collective, but his attachment to the collective is not yielding its expected returns -- hence his misery. Helmholtz, on the other hand, is attached to the collective, but the yield on that bond is not enough to complete him: Helmholtz is yearning for a higher state of development, i.e., for a higher state of being.

When Bernard's status is elevated in the collective by his exploitation of John, he is overjoyed and complete. Helmholtz exploits John in a different way: he uses the Shakespeare in John to help him develop his potentialities, i.e., evolve into a higher state of being. The better man is seeking to evolve, while the lesser man yearns to fit in his place.

This is a brief sense of the metaphysics I subscribe to and the judgement it produces.

That's the hackernews comment "attempt" in any case.

[throwanem]

That's one hell of a reading of Matthew 5:8. In this deontology of yours, how are "superior" and "inferior" defined, precisely?

[psydefbooks]

Purity of being. In the same way a saint would be considered superior to a murderer in Christian deontology.