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JCCC Honors Journal
Volume 2
Issue 2 Spring 2011 Article 4 2011 The Use of Satire in Aldous Huxley’s Brave New
World
Rebecca Johnson
Johnson County Community College, uncannycanary@dmx.com Follow this and additional works at: http://scholarspace.jccc.edu/honors_journal
Recommended Citation
Johnson, Rebecca (2011) "The Use of Satire in Aldous Huxley’s Brave New World," JCCC Honors Journal: Vol. 2: Iss. 2, Article 4.
Available at: http://scholarspace.jccc.edu/honors_journal/vol2/iss2/4 This Article is brought to you for free and open access by the Honors Program at ScholarSpace @ JCCC. It has been accepted for inclusion in JCCC
Honors Journal by an authorized administrator of ScholarSpace @ JCCC. For more information, please contact bbaile14@jccc.edu. The Use of Satire in Aldous Huxley’s Brave New World
Abstract Satire is successful when the writer can make an audience believe the idea presented is not only logical, but
practical; the most effective satirists can even convince the reader to consider the idea as a reasonable solution
to a problem. Often, satire is used to bring to light certain social or moral issues or absurdities, and even more
ridiculous resolutions to said problems. While certain satires are appealing in their obvious disgust of
humanity, other works are not so blatant in their mockery, presenting more realistic situations. One of the
most famous satirists of the 20th century, Aldous Huxley employed such tactics in Brave New World and Ape
and Essence, not to mention other famous novels and essays. In Brave New World, Huxley shows how
appalling it would be to remain ignorant in happiness, and lack the potential to develop as a frail, error-prone
being. The greatest satirical aspect of this book is that the human race, while trying to better itself and gain
knowledge, ends up becoming its own adversary and enemy. Because of this successfully ironic portrayal of
human nature, Huxley remains one of the most successful 20th century satirists. This article is available in JCCC Honors Journal: http://scholarspace.jccc.edu/honors_journal/vol2/iss2/4 Johnson: The Use of Satire “Tomorrow is a satire on today, and shows its weakness.” -Edward Young Satire is defined as “the use of humor, irony, exaggeration, or ridicule to expose and
criticize people's stupidity or vices” (Oxford Dictionary).It is successful when the writer can
make an audience believe the idea presented is not only logical, but practical; the most effective
satirists can even convince the reader to consider the idea as a reasonable solution to a problem.
Often, satire is used to bring to light certain social or moral issues or absurdities, and
even more ridiculous resolutions to said problems. The scorn and derision in many famous
satires is what gives them their flair. While certain satires are appealing in their obvious disgust
of humanity, other works are not so blatant in their mockery, presenting more realistic situations.
One of the most famous satirists of the 20th century, Aldous Huxley employed such tactics in
Brave New World and Ape and Essence, not to mention other famous novels and essays. He is
quoted in a letter to George Orwell to say,“Within the next generation I believe that the world's
leaders will discover that infant conditioning and narco-hypnosis are more efficient, as
instruments of government, than clubs and prisons, and that the lust for power can be just as
completely satisfied by suggesting people into loving their servitude as by flogging them and
kicking them into obedience.” In Brave New World, Huxley explores this idea of a society
controlled by pleasure, ignorance, and conditioning.
It is the year 2540 AD, and there is no war, no hunger, no pain, and “if anything goes
wrong, there’s soma”, a powerful hallucinogenic drug which has all of the pleasures of modernday drugs and none of the negatives. People are expected to copulate frequently if not daily, and
there are no more pregnancies, humans being grown and then “decanted” from machines.
Society is based on a caste system, which ranges from the Epsilons, who are mindless drones, up
through Alphas, who are the top of society. Fetuses are exposed to chemicals and drugs while
growing, which then stunt their intelligence or growth. After being decanted, the infants are
subjected to conditioning through adulthood, which controls many of their thoughts and actions.
Art has been replaced with games, feelies (which are like movies, only you feel what is
happening), and sex. Society is set up so that solitude is rare, and when it does occur, people are
programmed to seek out interaction or soma dreams.
The most striking dialogue scene in the book is when John, a Savage from an
“uncultured” Indian tribe, and Mustapha Mond, a World Controller, finally meet and speak with Published by ScholarSpace @ JCCC, 2011 1 JCCC Honors Journal, Vol. 2 [2011], Iss. 2, Art. 4 eachother. It is this dialogue which fully portrays the satirical nature of the book. Mond explains
how the world is stable and people are happy, even though they’re only happy because they
don’t know about what they can’t have. To John, it is a pathetic existence, but Mustapha defends
it well, having even sacrificed a free life to serve the happiness of others:
That’s the price we have to pay for stability. You’ve got to choose between
happiness and what people used to call high art. We’ve sacrificed the high art.
Trading art for social stability seems ridiculous, but it seems to have worked well for Mond and
the rest of that society. It’s impossible to tell if the masses would accept it if they knew the
choice that had been made for them, because it’s outside of their capacity to realize what they’re
missing. The idea that anyone with the ability to think for himself would choose blind ignorance
is ridiculous to the reader. John Stuart Mill once said “It is better to be a human being
dissatisfied, than a pig satisfied; better to be Socrates dissatisfied than a fool satisfied.” Mond is a
direct critic of this idea; his world is filled with satisfied fools, and he chooses to keep it that
way.
Actual happiness always looks pretty squalid in comparison with the
overcompensations for misery.And being contented has none of the glamour
of a good fight against misfortune, none of the picturesqueness of a struggle
with temptation, or a fatal overthrow by passion or doubt. Happiness is never
grand.
Mond is being sarcastic here, trying to prove a point. He believes that there is no value in
the acquisition of actual happiness, the fight against the odds to attain it. However the point he is
attempting to prove actually seems to become an argument for real happiness. The first time I
read this, I wasn’t sure what he was trying to say because I didn’t understand the sarcasm;
however upon closer inspection, the irony becomes apparent. Mond is trying to explain all the
benefits of true happiness away as drawbacks, but it is the chance of failure and the struggle
which makes happiness mean something.
It isn’t only art that’s incompatible with happiness; it’s also science. Science
is dangerous; we have to keep it most carefully chained and muzzled.
The irony and satirical nature of this statement is incredibly frightening. The idea that
science must be kept in check so that humanity’s happiness prevails seems completely
nonsensical. However Mond goes on to explain that while there are thousands of ways certain http://scholarspace.jccc.edu/honors_journal/vol2/iss2/4 2 Johnson: The Use of Satire processes such as production could be completely automated, it does not benefit society, because
it creates too much free time. This seems at first like it would be an excellent result to have, but
studies showed that people actually aren’t happier with more free time, because it is just more
time to fill; there are no struggles or negatives that need to be dealt with, and so they spent the
extra hours given to them on soma. Scientific studies are supposed to be something humanity
strives for, and the idea that they are obsolete in “modern society” seems ridiculous to the reader.
But he manifests himself in different ways to different men. In premodern times
he manifested himself as the being that’s described in these books. Now…Well,
he manifests himself as an absence; as though he weren’t there at all… God isn’t
compatible with machinery and scientific medicine and universal happiness.
The idea that Huxley’s modern society became not only independent of any religion, but
that it seems to be stable without one is absurd, but terrifying to the reader. Later, while John
feels it is “natural to feel there is a God”, Mond explains it away by saying it is a conditioned
response. Because there are no pains or old age in society, the controllers of modern times felt
there was also no need for religion, which is thought to be a crutch to many. Now that God has
been explained away, it is easy to defend his absence in society, and there is no apparent reason
to change it.
’The gods are just and of our pleasant vices make instruments to plague us; the
dark and vicious place where thee he got cost him his eyes,’ and Edmund
answers-you remember, he’s wounded, he’s dying-’Thou hast spoken right; ’tis
true. The wheel has come full circle; I am here.’ What about that now? Doesn’t
there seem to be a God managing things, punishing, rewarding? …Are you quite
sure that the Edmund in that pneumatic chair hasn’t been just as heavily punished
as the Edmund who’s wounded and bleeding to death? The gods are just. Haven’t
they used his pleasant vices as an instrument to degrade him?
John makes the point of the whole book in this quote. And it is completely true; the
humans of the “modern day” have been punished as much if not more than Shakespeare’s
Edmund, for the modern Edmund never even experienced real happiness or had real challenges.
The claims of modern society about having gotten rid of misery are only half true; for it is quite
possible for humans to be degraded, even if they do not realize they are at a disadvantage. Published by ScholarSpace @ JCCC, 2011 3 JCCC Honors Journal, Vol. 2 [2011], Iss. 2, Art. 4 Edmund’s life has been devalued more than a life without the pleasurable activities afforded in
modern society. All the things thought to be beneficial are actually horrible for quality of life.
‘You got rid of them. Yes, that’s just like you. Getting rid of everything
unpleasant instead of learning to put up with it. Whether ’tis better in the mind to
suffer the slings and arrows of outrageous fortune, or to take arms against a sea of
troubles and by opposing end them. But you don’t do either. Neither suffer nor
oppose. You just abolish the slings and arrows. It’s too easy….What you need is
something with tears for a change. Nothing costs enough here.’
Again, this quote is not so much satirical as that it displays an argument against the
ridiculous nature of society. There are no challenges in society, and so people do not need virtues
in order to overcome them. There is no suffering, no need to fight; it’s too easy, and thus has less
worth.
‘I don’t want comfort. I want God, I want poetry, I want real danger, I want
freedom, I want goodness. I want sin.’
‘In fact,’ said Mustapha Mond, ‘you’re claiming the right to be unhappy.’
‘All right then,’ said the Savage defiantly, ‘I’m claiming the right to be
unhappy.’
‘Not to mention the right to grow old and ugly and impotent; the right to have
syphilis and cancer; the right to have too little to eat; the right to be lousy; the
right to live in constant apprehension of what may happen to- morrow; the right to
catch typhoid; the right to be tortured by unspeakable pains of every kind.’ There
was a long silence.
‘I claim them all,’ said the Savage at last. Mustapha Mond shrugged his
shoulders. ‘You’re welcome,’ he said.
This is one of the most dramatic scenes in the book, and surely the most moving
character interaction. It embodies the true conflict in Brave New World: it is better to have the
potential to feel awful than have no say over what you feel. Not only does the risk make the
endeavor worth it, but without the risk, the venture is worth little. Suffering the hurts and terrors
of the world makes the beauty and joy more exalted, and gives them more value. The right to be
unhappy has a value in itself as well. It is during the rough and sad times that we grow, discover
our values, and who we can be. Without that ability, humans would remain ignorant and childish, http://scholarspace.jccc.edu/honors_journal/vol2/iss2/4 4 Johnson: The Use of Satire as shown in the story. Though many live to be happy, the true value in life comes from living
through hard times, and persevering so as to become complete, whole human beings.
In Brave New World, Huxley shows how appalling it would be to remain ignorant in
happiness, and lack the potential to develop as a frail, error-prone being. The greatest satirical
aspect of this book is that the human race, while trying to better itself and gain knowledge, ends
up becoming its own adversary and enemy. Deliciously sardonic, Huxley portrays the efforts of
man as not only futile, but detrimental. Because of this successfully ironic portrayal of human
nature, Huxley remains one of the most successful 20th century satirists. Published by ScholarSpace @ JCCC, 2011 5