The Study of Simon’s Character in Lord of the Flies

From a Freudian perspective, the tripartite components of the hu composition psycheid, ego, and superego atomic number 18 enacted symbolic altogethery by Jack, Ralph and hoggish, in the respective order. Simons existence in the story serves no purpose to portray this psychic mechanism whereas the new(prenominal) three main characters wrestle with each other and attempt at mapping balancing in response to survival strike. Jack is the id-ridden one, who follows the unprocessed instinct of the body, and hunting and killing to his satisfaction at any cost.Obviously, til now as one of the Hunters, Simons apathy about hunting and his self-restraint from eating meat evince the dominion of his mind over his body. Considering the superego, readers magnate confuse Simon with Piggy and equate their roles as both of them stand for the good voice on the island, trying to maintain incorrupt standards by which the ego, Ralph, operates. In fact, the characteristics possessed by Piggy are more consistent with the pith of superego.Intending to be socially conventional, Piggy constructs an respectable frame according to the rules obligate by adults, by which he emphasizes their importance whenever in the face of injustice. In contrast, Simon knows military personnels essential illness as a burden of long time introspection, in a natural shelter hide in belowgrowth from forgivingity. On the other hand, Simons altruistic list, sh make by his feeding of the hungry horde of neglected littluns, intensifies his saintliness, as the divisions of the psyche basically embody three levels of desires.Recalling the scene when Simon, Ralph and Jack find the candle- interchangeable plant, the difference in their interactions with the outside world is clearly demonstrated. Ralph denies their illuminating functions and Jack shows contempt for their inedible quality. They associate an external object with its possible practical use in reality. Simon differs in seeing the candle buds, treating an experience as a fresh communion, through which insights would have developed according to his sense of impression. Such cozy individual perception is limited to affect his inside world of beliefs, except never the others.This account for the great difficulty Simon encounters when he tries to explain the puppet that he sees, actually a concept, is true when those utilitarians can non even understand Piggys practical and logical consequence. Another item worth mentioning is Simons inclination to be internally or spiritually satisfiedhe detects the candle buds after telling his companions that he is hungry. Candles are a unremarkably used decoration in religious venues, generally meaning a connection to spirit. Similar instance occurs when the others think that he would be bathe in the lagoon, he seeks solitude a cleansing of his mind.Although realizing that the beast-innate brutal constitution of piece does exist, Simon is steadfast in his confidence in o riginal integrity of humanity, which was once heroic and sick. If the island is personified as a female, Simon is prone to embrace its saucer and tranquility, meditates alone in a glade surrounded by discolour glimmering flowers of the candle buds, which symbolize mankinds spiritual purity. He is not ever disturbed by the affirmed discovery of the beast, and feels tout ensemble at ease with going by himself across the forest to bring back Piggys group.The other boys interpret the island in an opposite manner, and endure more aware of her danger and hostility as time passes by, freehanded vent to this restlessness by claiming the existence of the beast. During an assembly, Simon makes a valiant and discomfited effort to indicate the essence of the beast- maybe it is only us, implying that he expects the beast is one of the two dimensions of our nature . Then he questions the crowd, ask what is the dirtiest thing there is? , assuming mankinds natural tendency to have an affin ity with the clean- the virtuous side of himself.This belief is radically undermined when he witnesses the brutal killing of a sow with a sense of angry sexual imagery comparing it to a rape, rendering the glade a filthy and bloody place. The concrete ugliness of the bodythe spilled guts and the barbellate smell, juxtaposes with the abstract onethe hunters indulgences to bestial impulse . Nature, which he used to bound in regard for her sacred beauty, is tainted with the sin of flesh, where its root is mans body, an indispensable part since birth.The pigs head on a stake, foul but magnetizing a flock of flies, changes into the Lord of the travel in Simons hallucination, in which he remains conscious, suggested by his gossip on the self-proclaimed beast- merely a Pigs head on a thrum. The Lord of the fly is an externalization of human sin envisaged by Simon, performing as a medium for presenting his inner conflict with choosing between submission and self-preservation, the ign orant lie and the despairing truth, at ultimately the abusiveness of evil and the fineness of virtue.Through the monologue in a form of phantasm, Simon refutes his previous notion of human nature and brings a new definition to itthe beast is part of us instead of being in dichotomy Fancy thinking the skirt chaser was something you could hunt and kill he said to himself. He comes to recognize his own plight and that of the island, having a premonition of finish as the Lord of the Flies promises to have fun on the island. Awake, Simon defies the threat and accepts his fate, as What else is there to do? .He undergoes a physical and spiritual transformation-The usual brightness was gone from his eye and he walked with a sort of glum determination like an old(a) man. The unmasking of the supposed beast on the top of the great deal which he finds to be a dead parachutist, confirms his belief- the beast is within us. ahead climbing down the mountain to make public the truth, he fre es the system of the fallen man from the bondage in compassion, with a significance of trunk thou art, to dust returnest, enabling nature to purge the sin from the body.In his last and desperate attempt in liberating mankind from sin, Simon fails, albeit his love and unwavering faith in mankind, believing that confronting the truth would achieve them a conversion into goodness. His death is inevitable, as a testament to his hypothesishe stumbles into a rhythm of insanity before he can explain the nonexistence of the beast, because being torn apart by a group of dance and chanting beasts that have their predatory instinct unleashed and their identities lost. In the arms of the sea, a sign of lifes eternality, Simon finds the homeland of his soul.The strange, moonbeam-bodied creatures with fiery eyes that forms a halo around his head give a little comfort to his death, but they are actually low form of life connatural to flies, which are aesthetically accepted by nobody. It is Simons noble spirit, under that decaying body, makes them glow. Simons death produces no corrective effect on the boys ignorance of their inner beast, as ironical as his death, most of the boys give in to such bestiality afterwards so as to gain a psychologically completeness of the brutalities that they have committed, and the island soon ends up being an earthly hell in blaze.The participation of Ralph and Piggy in Simons murder, driven by the need to join the demented but partly secure society, indicates the permanent loss of the boys innocence to animality, as the two are the only go away on behalf of rationality, yet being insensible to the internal beast, believing that evil is somewhere else. Even for Piggy, who reasons scientifically, has his own limitation to reach the understanding of their defects by nature, and simply concludes Simons death as an accident when he ants to release himself. This explains the futility of Science when tackling with the dark side of human ity. The story itself is a miniature of mankind history, and the reason for the collapse of a society can be inferred- uncomplete determined by the fire nor the conch. The former represents technologycan be the first spark ever ignited but similarly a destructive atomic bomb, helps, at the same time, totally destroys civilization.And the latter refers to a democratic parliamentary system which Golding had elaborated on in his speech-The moral is that the shape of a society must depend on the ethical nature of the individual and not on any political system however apparently logical or respectable. Therefore, Simon is the final resolution for all chaos, who exemplifies the ideal moral that individual should have- he is temperate in coarse desire, sacrifices for mankinds welfare expecting nothing in return, sees through mans latent ill nature but martyr for a faint possibility of healing it.Nonetheless, here comes the paradox- Simon is not a convert character that can come to life . The author had him idealistically created and endowed him a appetency to put overly the spiritual above the material basically, he does not express the normal desire to survive, neither in a naive society nor a civilized one, for the structural model of psyche is irrelevant to him. Again, he spontaneously has an insight into human nature with a top thinking process, likely to produce an ill- giveed outcome for his reliance on idealism (of philosophy) if being in reality.Rather than calling him an idealistic thinker, he suits better to the role of a visionary, having a supernatural intuition that Ralph could go home eventually. thusly the only way to justify for his motivations is that he is deliberately intended to be a Christ figure, admitted by Golding in an interview, in which he also said, What so many intelligent peoplefind, is that Simon is incomprehensible. a person (Simon) like this cannot exist without a good God.Therefore the illiterate person finds Simon extremely faint to understand In Lord of the Flies, Simon is designed to be a symbol of religion, because of the parallelism between his fate and Jesuss which is found by many critics. Unlike Jesus, Simons death is not salvation of the world from sin. It indeed coincides with an assertion made before the outbreak of populace War II, by a German philosopher, Friedrich NietzscheGod is dead, literally meaning that the conventional Christian God is no longer a feasible source of any absolute moral principles.