Here is an essay written by one of our students on Frankenstein.
In Mary Shelley’s Frankenstein, the portrayal of the monster challenges ideas about how we judge things based on our feelings and emotions. Thomas De Quincy, an important thinker in literature, said that our emotions decide what we think is true, and our empathy for others is just a matter of personal preference. But Shelley’s story makes us feel for the monster, even though he is usually seen as scary or evil. By making us care about the monster, Shelley makes us think about deeper questions of right and wrong, and about how we see the world. Shelley’s story goes against De Quincy’s ideas, especially about empathy and ethics. Comparing the monster to Satan in John Milton’s Paradise Lost shows how both characters make us feel complex things and
think about what’s fair or just. Through all this, Shelley’s story makes us think more deeply about how we understand truth and goodness, and about how we see other people, even those we might fear or reject.
Shelley’s portrayal of Frankenstein’s monster challenges De Quincy’s notion that emotions dictate personal truth by evoking empathy from readers despite the grotesque appearance and violent actions of the creature. Unlike traditional Gothic monsters, who are often depicted as purely evil or monstrous, Shelley fills her creation with a profound sense of humanity, allowing readers to empathize with his experiences of rejection, loneliness, and existential anguish. Through the monster’s narrative voice, Shelley exposes the inherent complexities of human emotion and invites readers to consider the subjective nature of truth and understanding. By defying conventional expectations and provoking empathy for a character typically relegated to the role of antagonist, Shelley’s narrative undermines De Quincy’s assertion that empathy is merely a matter of personal taste, suggesting instead that it can transcend individual biases and prompt deeper reflection on moral and ethical issues. “‘I expected this reception,’ said the demon. “All men hate the wretched; how, then, must I be hated, who am miserable beyond all living things!’ (Shelley 74)”
Moreover, Shelley’s portrayal of the monster challenges De Quincy’s assertion that the ethics of a situation are dependent solely on how it makes one feel. While the monster’s actions are often reprehensible, including acts of violence and revenge, Shelley complicates the ethical landscape of the novel by exploring the underlying causes of his behavior. Rather than portraying
the monster as a one-dimensional villain, Shelley presents him as a complex and tragic figure whose actions are shaped by the cruelty and rejection he experiences at the hands of his creator and society at large. By humanizing the monster and highlighting the systemic injustices that contribute to his suffering, Shelley prompts readers to question their own ethical judgments and consider the broader implications of societal prejudice and marginalization. In doing so, she challenges De Quincy’s assertion that the ethics of a situation can be reduced to individual emotional responses, suggesting instead that they are shaped by a complex interplay of social, cultural, and historical factors. “There was none among the myriads of men who existed who would pity or assist me; and should I feel kindness towards my enemies? No: from that moment I declared everlasting war against the species, and, more than all, against him who had formed me, and sent me forth to this insupportable misery.” (Shelley 104)
Comparing Shelley’s portrayal of the monster to Milton’s depiction of Satan in Paradise Lost further illuminates the complexities of empathy and moral responsibility in Romantic literature. Like the monster, Satan is portrayed as a multifaceted character whose actions provoke both sympathy and condemnation from readers. However, while Satan’s rebellion against God ultimately leads to his eternal damnation, Shelley’s monster is afforded the opportunity for redemption and reconciliation with his creator. This contrast underscores Shelley’s departure from traditional religious and moral frameworks, as well as her exploration of the possibility of moral growth and redemption even in the face of profound suffering and despair. By juxtaposing these two iconic literary figures, Shelley invites readers to reconsider their assumptions about the nature of good and evil, as well as the potential for empathy to exceed traditional boundaries. “Never can true reconcilement grow where wounds of deadly hate have pierced so deep…(Milton 146)
In conclusion, Mary Shelley’s Frankenstein stands as a testament to the power of literature to challenge our preconceptions and provoke deep reflection on the complexities of human nature. Through her empathetic portrayal of Frankenstein’s monster, Shelley deftly undermines the simplistic notions of truth and ethical judgment proposed by Thomas De Quincy. She demonstrates that empathy is not merely a matter of personal taste, but rather a fundamental aspect of our shared humanity that transcends individual biases and prompts us to reassess our moral and ethical frameworks. Moreover, by juxtaposing her portrayal of the monster with Milton’s depiction of Satan in Paradise Lost, Shelley highlights the complexities of moral responsibility and the potential for redemption even in the face of profound suffering and despair.
Ultimately, Shelley’s narrative challenges us to reconsider our assumptions about the nature of truth, goodness, and the human condition. It reminds us that empathy is not merely a passive sentiment, but rather a powerful force for social change and moral growth. In a world marked by division and discord, Shelley’s message remains as relevant today as it was in her own time: that true understanding and compassion can only emerge when we are willing to look beyond our own perspectives and recognize the humanity in others, even those who may seem monstrous or alien to us.
Works Cited
Burlaga, Erin. “SII- WK 14 Lecture.” Google Slides, Google, docs.google.com/presentation/d/1laghEmQq0htsZMz0J2wjP583EfRqy5Ir4s1Fi4TzTQ/edit#slide=id.g2288ef77302_1_6. Accessed 7 May 2024.
Mary Shelley. Frankenstein. Oxford University Press, 2008.
Milton, John, and John Broadbent. Paradise Lost. Univ. Press, 1972.