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Essay: Saul Bellow’s Voice on Moral Transformation and Universal Inclusion

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Instigating a progression from fearful religious identification, hostile racial relationships, and deceptive views of multiculturalism and hedonistic values, ignites a reevaluation of the lost moralistic approach. Saul Bellow impactfully wrote in the post holocaust era throughout the late twentieth century; the idea of an overall inclusive autonomousness, where “maybe every guy has his own African” (Henderson The Rain King, p.259),  captures a virtuous renaissance that instills the overarching influence of Bellow. Through various figures such as Tommy Wilhelm, who faces weakness too difficult to conceal, and yet also too burdensome to acknowledge in Seize The Day, as well as Woody Selbst whose solitude digresses the intended search for fulfillment in “A Silver Dish”, Bellow creates a variety of works that subliminally displays similar progressions in hopes of altered universal values. As Henderson prioritizes a great principle for  romance but finds that spiritual growth and an unprejudiced lens actually leads towards the accomplishment for personal acceptance and tranquility in Henderson The Rain King, Rogin also learns from the genuine joy from his fiancee and the self destructive complacency in others in “A Father To Be”; this recurring transformation in guidance and beliefs also finds itself in Joseph’s desperation and introspective quest for self acceptance in Dangling Man. The barriers of common and instilled controls  are also the elements that ignite the personal revelation through weak sculptured entries facing some form of psychological instability or hesitance that find sanctuary in learning from the surrounding personas and witnessed morals. Through an instilled and  repeated value for self indulgence despite a flawed humanity, Saul Bellow formulates a bolstered ideal for reflective evolvement.

Ubiquitous avoidance of groups in search of blame and fault resolute to an aggregated destruction that walls in the purpose of amicable interaction. Leading a revolutionized open mindedness, Henderson experiences an epiphany that pleads to “wake up America!” and “be kind of a tourist” as a conceptual transition to international empathy (Henderson the Rain King 247). Through similar means, the  perception of Tommy for “a man of genius” through the appraisal for the head of a “mental clinic in Toledo” and the “Polish inventor” creates a reservoir for global intellectual understanding despite distinctions in nature (Seize The Day 42). The founding of a correlated satisfaction for openness to diversity repeals the slithering constrictions of uniformity. Despite the perceived advantages of a worldwide unanimity, this notion depicts refuge in conformity and deprives the actuality of authentic value. The imprisonment of widespread agreement detains the interchanging of ideas that lead towards an increased functionality  of innate tendencies.  Through communication, the interaction with unfamiliarity becomes a learning engagement that builds protests against the consensus of government pushed detrimental utopias. Through this same forum, Henderson also builds a shared value across cultures, as he pushes the notion to “understand that these people love their cattle like brothers and sisters”, because the configuration of conformity detracts from the liberation of diversity (Henderson the Rain King 153). The intensity of coinciding with trends halts the rational development of authentic intellectuality.

Regained humane values regardless of economic position through a hatred against the condescension of the labeled underclass sculpts a revised medium for worthiness despite a consumer objective fiscal standing. A developed and learned maturity influences a filled “gap between the ideal construction and the real world”, which fosters a true conception of merit within the surrounding activities that claim status as correlated with profitability (Dangling Man 102). The unforeseen radical transitions from self reflection within searches of matters consisting of a deprivational surplus forces a joining of resentment with discernment. Relieving from the financial stress as Rogin alertly dissects the inhumane fancy for monetary status transforms the faith in wealth to a trusted value for virtue and morality, where “a far better nature” branches from the inexistent “worry about money” ( “A Father To Be”  1). Awareness of nobility as a foundational construction through betterment of others disengages the falsehood of the correlations between donation and dignity. Through this emphasis over the unappreciated different international motifs of wealth or value, Henderson inquires that “humankind cannot stand too much reality. But how much unreality can it stand?”(Henderson the Rain King 104); the misconceived perception of  the occupational judgement transforms the conscious away from the meaningful standards of evaluation. Admiring the actuality of wisdom, Woody’s description of a tile contractor resonated the belief of exceptional values, where he “was not an ignorant person”, yet the “kind of knowledge he had was not the kind you get in academic degrees”(“A Silver Dish” 1). Knowledge’s diverse wealth signifies growth and intellectuality, not falsified educational training or workforce sophistication.

Within the persuasion for mutual understanding and global reforms towards equality, the intense yearning and requirement for isolated attention loses its prioritization. However, the independent thought and fulfillment leads to an outlined importance of advantageous spiritual growth. Woody recognizes the misattributed ideal for self attention as he realizes the actuality in that “it’s usually the selfish people who are loved the most”, as they allow themselves the gratification that others only adore (“A Silver Dish” 30).  The restrictions imposed by agreed norms that force judgment actually halts the pleasure in developing the unique village of experiences that activate unorthodox  distinctions within generations.  By the same token, Rogin’s  rejuvenated template instead of search for complacency alters the view of “man’s personal aims as nothing”, where “progress towards its own fulfillment” would  actually cause the “trampling of our individual humanity”, into a heightened perception for hedonistic attributes (“A Father To Be” 5). The isolation of wilderness also blows a charming realization of autonomous values, which retrospects the past corporational push that makes “us think we crave more and more illusions”, but Henderson illuminates the notion that he “do[esn’t] crave illusions at all”, but rather the desire for self progression (Henderson The rain King 298). The internal resolution for conceptual advances and sustained appreciation with oneself outweighs the formulated methodology that  propels an interest in not allowing an alleged whimsical eradication.

Uncharacterized depictions of the need for humility misrepresent the transition towards a recreated passion for self importance despite the historic relevance of stripping materials in an aim for a controlling fearfulness. The genuine development of internal euphoric tranquility prospers from the distinguished characteristic that every mind “spoke a language entirely his own, which…figured out  by private thinking”; the external noise of experiences and imposed restrictions distracts the formulated need for cognitive silence and evaluation for progression (Seize The Day 76). Paying attention to the own desires illustrates an assembly of spiritual growth which increases patriotic service as a whole. As Coetzee (6) mentions, “this embodies a principle of simplification. The modern world…overburdens us with its bad infinity”; by repealing the repulsive options of regulatory manuals within consumption and enjoyment, the actual designation of gratification and development continuously resonates. Similarly, “the disturbing person is the one who won’t serve by using or denies by not wishing to enjoy” (Coetzee 5). This transformed vehicle follows the reasoning behind  Joseph’s journal, which offers an escape from the outward demoralization of a city, and the greatest figuration of a rejuvenated state strives from the comfort where he can “talk to [him]self and [not] feel guilty” (Dangling Man 13). The reflective nature of mental wonder to physical transformation signals a smooth transition between self harmony and interfering communication.

Regardless of the previous attempts towards a togethering homogeneous solitude, the refreshing of  embracive nature constitutes a greater appreciation of  a wholesome variety. Through the distinguished perception of religion as a supplement to the morals enshrined within, Woody provides a distinction in calling others as “a Christian born a Jew”; the constrictions of labels do not exhibit the considerations of beliefs ( “A Silver Dish” 5). In the same manner, Rogin’s distinct openness to a universal humane value, yet confidence in empowering differences leads to his detailed imaginative actuality, where even the “Puerto Rican kid [wearing] a complete cowboy outfit…[was experiencing] the energetic dream of childhood” (“A Father To Be” 2).  The unreasonable perception towards a conformed unity deters from the depiction of global differentiality that formats a setting of unity despite changes in culture and descendants. )Forthcoming from the deviations of culture and language, the “punishment of hell itself is not to understand or be understood”, which fuels the uprise of global connectivity in the creation of a paradise (Seize The Day 82). The actuality of a utopian social network derives from a shared moralistic perception of equality and progression from prejudicial agressions. The instigated founding appreciation towards integrated mixed unity forecasts a rejuvenated global acceptance that strengthens amiability.

Resubmitting the audacious quality of willing to classify autonomous importance in a position that yields priority, yet counters susceptibility, generates an unwavering prosperity. Autonomous reflection mirrors an indulgent idea for Tommy to “think back on what he could call good…first, to forgive himself”, because the journey towards absolution paved a remorseful excitement of intuitive growth and comfortability (Seize The Day 11). On the same spectrum,  loneliness derives from the “strangeness of not belonging” for Joseph, yet the perception of “lying under a cloud and looking up at it” floats the factor of predetermined judgement in the storms of other’s dispositions instead of an understanding for situational consequences and differences in activity (Dangling Man 18). The construed exceptionality of such descriptions for the entanglement of the mental approach defines the confidence created and put forth through matured pursuits. Through this, experience constructs the wisdom of perspective, as the “first generation to see clouds from both sides” resolutes the privilege of the fortified transition in abilities to gratify values and wants through the built reactions and engagement of undefined mistakes (Henderson The Rain King 263). Nevertheless, hanging the resolutions of immortalized desperation for self knowledge, Joseph understood the “revelation of the ephemeral agreement by which we live and pace ourselves”; the predestined determinants do not signify the limits of own pursuits (Dangling Man 139). Generalized yet unspecified accountability from the exchanged lenses of external interference and internal interactions mobilizes the  non-altruistic sanctuary.

Avaricious  defeat arrives as an accompaniment of  envious oppressions that deter the fulfillment of the  formed intuition for philanthropic involvement. The inescapable protectiveness of delusional habits of disengaged gratitude delivers the poorly purposed ingenuity of mutual acceptance and loyalty. Through this same idea, Kazin (2) describes “the real suffering of not understanding, the deprivation of light… is this double gift that explains the unusual contribution” of an antiquated forum that remains in the search for self value. Arbitrating against the unempathetic finances throughout difficulties, the recognized value that the “money will be gone” but in actuality it protects, because now “it won’t be able to destruct” the aspirations that conceived from the lack of, which resonated the fulfilled order of moralistic eruption from boiling hardships (Seize The Day 53). Rogin also  learns the principles of personalized authenticity as opposed to the previous turns through a “circle of privilege”; the sacrificial nature of recognizing the ability to assist in genuine manners barters with the misconceived conditions of wealth predominance ( “A Father To Be” 4). Kazin (2) also corresponds with the innate obstacles that intrude the pavement of sense of purpose, where “the intense world of the ordinary, the mean daily detail, the outrage of being alive, the existential sense of one’s self as human creature…is bravely at the center”; conflictions arise from the mere existential circumstances of motion within experiences, but the ability to overcome the challenges through liberated dignity instead of remorseful indignation for the absence of wealth or an opportunity aparts the  prospered from the fallen.

Deception disregards the dazzling disfunction of unforgivable suppression due to the disguised framework for intellectuality within the elite visionary system. Rogin’s realization for the lack of value within the monetary pointless devotion strikes the organic thought to “take away the externals” and what remains protrudes “a pair of spirits, practically alike” (“A Father To Be” 6). The distinction between the financial headache of responsibility to the released anxiousness of further importances shifts a demeanor that allocates for the revival of useful passion. The absence of another modeled figure also retracts the intended purpose of familiar interaction in forsaken devotions. Tommy’s father’s inability to adjust to the needs of his son creates the disruptive lack of compassionate requisites of a gracious  man; despite the financial surplus, the father “saw his son’s hardships” but refrained to the “selfish old man” weakness that ultimately deteriorates the general concentration of responsibility towards philanthropy that the family valued (Seize The Day 7). This minimized equity in glory sacrifices the potential of one because of other’s ignorance.

Reflections upon the disengaged forum of the materialistic atmosphere and focus on the rational critical thinking of own goals evokes a rebirthing of actuality and pride in abilities.  Susceptive to questionable habits through boundless experiences in movement, Henderson formulates that the “world is a mind [and] tavel is mental”(Henderson The Rain King 159). The swaying perceptions of ethics and values towards an own indulgence travels the paths for gratification and confrontation of delusions. The forced pressure to radically transform beliefs towards a trend through persuasive media immorally revokes the intensive digression to thought  and curiosity, which builds quality personalities and morals. Formulating a critique resistance from his father and a battled judgement from the conceived disembodied insults, Tommy courageously fathoms that “you don’t have to wear yourself out on the road, dealing with narrow minded people”, as the strongest mixture of periodic chaos lies in prejudice instead of opportunity (Seize The Day 22). Defined steps within the process of self-evaluation towards moralistic progression dilutes the indeterminate failures that allow for the prevalence of unchosen consequences.  

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