These creatures can have their origin in the supernatural realm or come about through ominous scientific experiments, often times the two are very hard to differentiate(cf. Hurley 192). A popular reading of this trope is the notion of repressed anxieties and desires manifesting themselves in the form of monsters (cf. Dryden 20, cf. Halberstam 9).
The essays within analyzes and studies certain aspects of culture. Cohen breaks down popular and earlier modes of cultural studies by suggesting knowledge is not local and creates seven theses to help the reader to understand the cultures the monsters have created. The monsters that are mentioned are Aliens, Werewolves, Vampires, Frankenstein, Grendel, and the Boogeyman. The theses show off unique concepts. Such as: Monsters and their significance in society beyond the literal and imaginary and the cultural use of these monsters in literature and our media.
To answer the question of “Who is the monster?” when talking about “War of the worlds” and “Monsters”, one must understand what a monster is. A monster is not simply a creature so ugly or monstrous it frightens people, it can also be defined as a person or thing who excites horror by wickedness or cruelty. This second definition establishes that we, humans, can be classed as a monster even if we do not fit the stereotypical description of what a monster looks like. This question is an important
Frankenstein’s Monster is not categorized as evil by his malicious behavior and is sympathized with due to his creator abandoning him and the role of nature versus nurture taken place II. Monster’s Nature and alienation A. Monster originally had an inquisitive nature yet gentle nature a. Information on the German family was “each interesting and wonderful to one so utterly inexperienced as [he] was” (105) B. With the rejection and alienation from society, the only interactions the monster experiences, he becomes full of hatred a. Rejected by De Lacey family by his looks and labeled a monster b. Tries to save a child but is shot by child’s father C. Reader may feel sympathy towards the Monster’s actions because the readers know that his true nature was not evil and he was misjudged III.
A Portrayal on Accidental Monsters In many folklore and legends, there are tellings of monsters. These monsters serve important roles to show what the culture, and its society is made of. When looking at monster it can be said that there are two different types : accidental and intentional. Different examples, such as, the Golem of Prague, Frankenstein, by Mary Shelley, Beowulf, by Seamus Heaney, and the Tempest, by William Shakespeare, are examples of being an accidental monsters.
Rhetorical Analysis of “Monsters and the Moral Imagination” Many people believe monsters are imaginary creatures that are seen in movies or even for others, it could be a serial killer that was heard about on the news. Stephen T. Asma wrote “Monsters and the Moral Imagination” which “first appeared in the Chronicle of Higher Education in October 2009” (Hoffman 61). Asma, who is a professor of philosophy, examines how different individual’s perceptions of a monster can be different depending on the era or even events happening around them. In “Monsters and the Moral Imagination,” Stephen T. Asma wrote a nonfiction, persuasive article for an educated and possibly specialized audience to examine how the idea of monsters have changed over time, what could be the motivation to create them, or even how life experiences could change an individual’s perceptions.
Through many decades and years, folklore has been shaping up culture and pretty much said differently over time. Vampires and zombies were the main source of how folklore changed over time, whether it was by stories, the media or how you saw yourself in them everyone had there own aspects of each monster. “ John William Polidori stitched together folklore personal resentment and erotic anxieties into the vampyre, a story that is the basis for vampires as they are understood today” (292). That is how the famous story of vampires started. For zombies in the other hand “ His origins, we learn – we who dabble in the recklessly expanding field of zombie studies – are in Caribbean folk nightmare” (299).
Monsters will NEVER ever die: all cultures around the world have them and have had them since people first thought of them. Distinguished Professor of Philosophy at Columbia College Chicago, Stephen T. Asma, in his essay, Monsters and the Moral Imagination, describes how we look at and are drawn to monsters. But not just monsters, murderers and psychopaths also. Monsters never age, ranging from the first civilization to now. In Asma's essay he asks, "Why do monsters exist?
In Jeffrey Jerome Cohen’s Monster Culture (Seven Thesis), Cohen analyzes the psychology behind monsters and how, rather than being a monstrous beast for the protagonist of the story to play against, “the monster signifies something other than itself”. Cohen makes the claim that by analyzing monsters in mythology and stories, you can learn much about the culture that gave rise to them. In Thesis 1 of Monster Culture, Cohen proposes that “the monster’s body literally incorporates fear, desire, anxiety, and fantasy”, specifically the fear, desire and anxiety of the cultures that gave rise to it; for example, vampires, undead, represent a fear of death. Monsters are born of an intense fear, desire, or internal conflict, “at this metaphorical
When people hear the word “monster”, most people imagine a massive, horrid, and grotesque figure that haunts people. While pondering what a monster is, mankind thinks of the outward appearance. Seldom do people think of man’s internal qualities as being barbaric or gruesome. Authors allow readers to create their own images of these terrifying beings. Frankenstein is a thought-provoking novel that empowers readers to have their own opinions about who the actual monster is and what it looks like.
Over the past century, Frankenstein has been analyzed and interpreted in seemingly infinite different forms of literature, film, and television shows. Once solely recognized as the story about a brilliant scientist who creates a creature in whom he regrets making after the creature turns out ugly, Frankenstein now represents an internationally recognized and commercialized pop culture symbol for Halloween decorations and costumes. When analyzing and appreciating the true literary essence behind Mary Shelley’s original Frankenstein, one of the most important comparisons to consider remains the underlying influences behind the Creature’s immoral actions and whether or not the blame for these actions belong to Victor or the Creature. When exploring the dichotomy of the Creature versus Victor Frankenstein, one of the biggest and most widely debated questions remains whether Victor should be blamed for the Creature’s destructive actions or if the Creature should be considered guilty for his actions based off of his own free will. Many consider Victor Frankenstein the villain of the story due to his repetitive decisions to abandon and avoid his own “mistake,” the irresponsible choice of creating the monster in the first place, and his obvious negligence of the Creature’s feelings.
In Jeffrey Jerome Cohen’s Monster Culture (Seven Thesis), Cohen analyzes the psychology behind monsters and how, rather than being a monstrous beast for the protagonist of the story to play against, “the monster signifies something other than itself”. Cohen makes the claim that by analyzing monsters in mythology and stories, you can learn much about the culture that gave rise to them. In Thesis 1 of Monster Culture, Cohen proposes that “the monster’s body literally incorporates fear, desire, anxiety, and fantasy”, specifically the fear, desire and anxiety of the cultures that gave rise to it;; fFor example, vVampires, undead, represent a fear of death. Monsters are born of an intense fear, desire, or internal conflict, “at this metaphorical
The seventh thesis “The Monster Stands at the Threshold…of Becoming” brings attention to the fact that we are the creators of monsters. They make us question why we have created them; how we perceive the world, how we have misinterpreted so that we can reevaluate cultural assumptions about the different race, gender, sexuality.
The monster’s soul, designed to be human-like, corrupts as his acts of kindness are treated with hate and malice. In Mary Shelley’s novel Frankenstein, the monster causes suffering and harm to others due to the injustice and harm inflicted upon the monster’s well intentioned actions. Since the monster’s creation, he isn’t guided through what is right or wrong, and his appearances prevent him from establishing rapport with other humans. When the monster tells Victor about his first feelings upon being created, he states “I saw, felt, heard, and smelt at the same time; and it was, indeed, a long time before I learned to distinguish between the operations of my various senses” (Shelley 70). The monster is similar to a child since
The monster archetype has been one of the most riveting archetypes that surrounds the concept of ‘evil’. It has been portrayed as a supernatural creature with grotesque features that normally brings disruption to the city and needs to be tamed or controlled to bring once again peace to the story. Due to this, it is most commonly depicted with a negative connotation, and with the idea of horror and fear. The monster has been present since the bible, which was written approximately 3,400 years ago, with the anecdote of Goliath. It has remained with its primary role of converting the protagonist into a hero and providing fear to the storyline.
