In the novels Dracula by Bram Stoker and The Purple Cloud by MP Shiel, the characters' conscious efforts to preserve their humanity and align themselves with others act as barriers to their quest of personal goals. fulfillment. Indeed, our lives as human beings are defined almost exclusively by the obligations we have to society and its structure. Both of these works revolve around individuals who appear human in appearance, but whose actions are quite unique and contradictory to those of those around them. In this way we are naturally invited to consider what makes the characters of Adam Jeffson and the Count disjoined from ourselves and the rest of humanity. That is, how do they manage to advance their will in a way that defies human nature, and what is the result of this? Say no to plagiarism. Get a tailor-made essay on "Why Violent Video Games Shouldn't Be Banned"? Get an Original Essay It is a noble goal to identify the universal set of morals and qualities that deem a being or action worthy of being identified as “human” . Fortunately, this is not necessary because these novels establish a manageable context in which to contemplate the qualities that man holds dear and uses in his self-definition. By allowing civilized members of society (or rather the remnants of civilized society, as in The Purple Cloud) to interact with the likes of an immortal human-creature hybrid, Dracula, and a deranged last man, Jeffson, these books allow the reader to explore the limits and demands of humanity by observing how it contrasts with other states of being. Perhaps it seems intuitive that the reader, probably being neither a vampire nor the last person on Earth, would identify with the side of civilized society in these novels, aligning themselves against the horror spread by our two aforementioned characters. For me, however, this was not necessarily the case. Having a certain degree of envy towards these outliers leads me to believe that, somewhere within their characters, they possess some traits that are implicitly appealing to the other side, civilized society. What is it about these two that, no matter how much they defy the codes of humanity that others strive to preserve, allows them to achieve human fulfillment free from the considerations that limit others? Furthermore, how do Man's active efforts to maintain and demonstrate his humanity prevent him from achieving the fulfillment that "anti-humans" seem to achieve at will and with little conflict? Dracula and The Purple Cloud complement each other, as Dracula captures the essential vision that civilized people have about non-human beings, while the latter explores the mind of those who grow to challenge and condemn the limits of humanity. These contrasting visions create a complete picture that shows the sides of humanity and its opposition, as well as how one sees and evaluates the other. In both cases, we come to understand the human being as a limited and contained being. Some evidence for this claim exists in The Purple Cloud; shortly after reaching land and discovering humanity's large-scale disappearance, Jeffson is at odds with himself about how to continue. He concludes that, to carry on his search for his remaining life, he needs a lamp and oil. Once he realizes that he must break a store window to achieve this goal, however, his human morals interfere, "and for about fifteen or twenty minutes [he goes] out hesitantly" (Shiel 84). Clearly there will be no legal consequences for this action, as the police and the store owner are dead, even if this habitto moderation is still strong in his mind and as a result he is initially unable to achieve his goal. However, he soon frees himself of these worries and, after breaking the window, encounters "a noise so passionate, so dominant, so divulging... so lasting" that it has a profound impact on his psyche (85). This scene is important because it is a preliminary example of Jeffson's liberation from moving away from the rules of the civilized world that he is, up until now, entirely accustomed to obeying. Later in the novel, after his being is altered due to his vast detachment from society, he faces a similar situation, but acts without hesitation. Needing something from a store, he "... [enters] the window" with "a rage upon [him] to quickly carry out [his] will" (133). Here he has no reservations against the destruction of humanity's borders and as a result is able to achieve his goals much more quickly. In Dracula, the limits of humanity are discussed using the sleepwalking of Dracula's victims. Once bitten, Lucy begins to occasionally behave in a way that falls outside the bounds of her typical life, but, “as soon as her will is thwarted” during these attacks, “her intention…disappears, and she surrenders almost exactly to the routine of his life” (Stoker 96). Just because she has been touched by vampirism, an inhuman condition, she deviates from the boundaries of her life. For Lucy, her humanity acts as guidelines that she traditionally follows to the letter, and when she ventures beyond these limits, her civilized acquaintances are quick to pull her back into her routine existence, essentially returning her to humanity. Perhaps this is literally to save her from becoming vampire breakfast, but alternatively, one could say that those who thwart her periodic efforts at diversion are working to stifle her quest for fulfillment through unconventional avenues. Here, people like VanHelsing and Mina operate as controlling agents of society, prohibiting the individual from advancing himself if it serves no particular interest to the community at large. After all, it takes “a truly courageous [person]… to proclaim a vision so at odds with the spirit of [their] age!” (Shield 11). If this statement is not excessive, then vampirism can be understood as a state of absolute freedom that allows one to finally abandon the means permitted by society and pursue fulfillment as one sees fit, rather than as a purely animal illness or disease. instinct. While it may be an unpopular suggestion that vampirism leads to admirable or beneficial results, it is undeniable that humanity has a great fascination with this powerful form of being. This attraction is evident in the real world, given the numerous depictions of Dracula and vampires in general over time and in different mediums, though for our purposes, the appeal of vampires within the Dracula framework is most significant. From the first moments of interaction we see between the Man and the vampire, this fascination is evident, as Jonathan Harker, although “thrilled and disgusted,” “[feels] in [his] heart an evil, burning desire that [women vampire ] I would kiss him” (45). At this point he is very detached from other civilized men and is fully aware of his status as a prisoner in Castle Dracula, although his encounter with these magnetizing beings somehow manages to free him from these physical fears and bring him thoughts of excitement and desire. . He is ultimately compelled by the prospect of his hindering fate, by the idea of ​​being freed from his human toil. This strange urge later troubles him as he reflects on it, showing his anxiety over the possibility that he actually canwelcome the loss of his humanity. Later in the novel, this unexpressed desire to free the self from its humanity is reflected by Dr. Seward when, after hearing that Lucy is afraid to sleep, he asks himself, “afraid to sleep! Why so? It is the advantage we all desire” (135). Sleeping is probably the only time in every person's day when they are forced to confront their deepest desires and thoughts, free from conscious efforts to maintain their humanity. Since this is an opportunity that man universally desires, it stands to reason that it is for the purpose of separating himself from the inherent struggle with the unnatural human condition. While humanity is certainly fascinated by vampires and what they represent, it may be due to something more innocent than a strong need to mirror their fearful ways, such as a general predilection for that which we cannot fully understand. So, while the allure of vampirism alone may not necessarily indicate that it is what all humans crave, the ability of vampires, like Dracula, to achieve readily permissible human goals (wealth, freedom, health), suggests that vampirism is capable of bringing more conventional contents to man. shapes. While attempting to escape Castle Dracula, Jonathan Harker notices that, in addition to his vast collection of literature, his captor has in his possession "a great heap of gold...gold of all kinds" (55). Money is perhaps the institution created by humans that limits members of the human species to the highest and broadest degree. Poverty transcends time and space on Earth and does not discriminate against those it condemns to a life of miserable existence. Freedom is an important aspect of humanity, but this freedom is rarely attainable for those without an adequate amount of wealth. Here, it is shown that Dracula is very detached from these mortal confines and that his incarnation of vampirism has graduated him from these self-limiting creations of humanity. Although wealth is nothing more than one of man's many aspirations, in The Purple Cloud this interest is shown. triumph over all others in its ability to guide the actions of humanity. In this novel, man's desire to reach the North Pole is initially spurred by "abstract interest [and the]... simple desire for knowledge", but once a monetary reward is offered to the first person to reach this destination , this “abstract interest… [is] now, suddenly, a thousand times intensified by a concrete interest – a tremendous monetary interest” (Shiel 10). Many have lost their lives in the attempt to reach the Pole, but this danger is borne out by the fiscal gains it promises. This begs the question: what would Man not risk to gain the freedom guaranteed by wealth? Would Jeffson not eagerly throw himself at Dracula's feet instead of boarding the Boreal to satisfy the desires of the his fiancé? Considering the number of failed voyages, the journey to the Pole is one of great difficulty, and even if “human ingenuity had achieved things a thousand times more difficult… Man had never reached [the Pole]… [he] had always been hindered” (11). Such an inability to traverse even the earth's surface in its entirety once again suggests man's self-imposed restrictions, which prevent him from exploring the full range of his being. The impossibility of reaching this distant goal suggests that Man will always be denied that which alone seems capable of bringing him fulfillment and clarity on the extent of his abilities. There are limits to where Man can go, literally in distance and in virtue. Jeffson ultimately becomes the first and only member of our species to achieve “the holiness of holinesses, the.