Whose Book is it anyway?

Byron and Shelley- directly responsible for the writing of the book

-Byron suggests writing ghost stories

-Byron and Shelley discuss the essence of life and soul

Many Characters from the story relate to Shelley

-Victor is a nickname of of Percy Shelley

-Shelley had a sister and mother are named Elizabeth

Frankenstein and Shelley had a similar Childhood

-Privileged and promising Scholars

-Indulging Parents

Both Frankenstein and Shelley had " an early passion to learn 'the secrets of heaven and earth' one may say that in both the drive was inherent

- The difference is that Frankenstein is driven from this path due to an accident.

vi

The author of the this passage suggests that often times throughout the novel, when Victor states his interests and motivations, it might be Shelley speaking

Shelley and Frankenstein had the same interests. " The compulsion to penetrate the 'secrets' both of the material and immaterial worlds- 'whether it was the outward substance of things, or the inner spirit of nature and the mysterious soul of man that occupied me, still my enquiries were directed to the metaphysical or, in its highest sense, the physical secrets of the world'"

A two lens approach to a universal singularity

People pick up others trash; they give charity to those who need it. Sometimes they even save a maiden or two. What drives man to such measures? After all, hasn’t it become universally excepted that our world is governed by realism, that people will only act in a way to set themselves up for a more favorable outcome? There is a drive, a motivation, a purpose which pushes mankind to do what is right, what is just, and what will make the world a better place. Both in the story of Sir Gawain and the Green Knight, and modern interpersonal relations, examples of an intangible moral code become subsurface inevitability's. With similarities so evident, a question must be asked of where they derive from, whether it be divine revelation or a prototype of relative idealism. These good deeds may in fact be merely motivated by the aspiration for heavenly glory, selfishly securing an afterlife more favorable than another. However, they also may be driven by a moral code separate from the realm of divine intervention, an ethical system driven by the hope for a functioning society governed by an example of trace socialism, “the greater good”.

Divine intervention plays a key role in the decision making of Sir Gawain and keeps him from falling into worldly traps which challenge his integrity on various realms of social conduct. He is faced by what may be the two greatest instinctual drives of man, lust and survival. On his endeavor to uphold a knightly promise, he presents himself in what he believes to be an inevitable demise. By doing so he opposes all instinctual compulsion to act in such a way to secure life rather than face what will lead to his bereavement. Although he is presented with a way out by various characters, he only falls into his will to survive when presented with an option that will still allow him to keep his promise to the Green Knight while breaking one that seems slightly less crucial. The Lady of the manner in which he resides before facing his quest gives him a green sash which supposedly will guaranty him life in the face of the Green knight’s blade. Although he has made a promise to present the Lord of the manner with all his earnings from his daily endeavors, he maintains the extant of the green sash in a clandestine manner, breaking the agreement he has made. The following day, as he is to face his challenger, he “ Arose and arrayed him in his rich attire; Tucked away the token that his temptress had left”( Sir Gawain, 152). The “temptress” plays a major character role in the story, challenging Sir Gawain's integrity by ways of seduction. Not only is this a moral test presented by the natural order of mid evil marital traditions, but it is a literal test put out by the Green Knight himself. Although Sir Gawain maintains his knightly honour in the face of a seducing temptress, he does not do so to the social level of the Green Knight. Throughout the story it becomes evident that the force which keeps him on his knightly tack is not merely the presence of social conduct driven by the judicial system of the knightly manner, but rather the fear of divine punishment. He often justifies his actions by preceding with a stance of religious vindication. “By Heaven”( 151) he introduces his actions, and By the word “sin” he defines his excuses. The reason by which Sir Gawain maintains his moral code become clairvoyant through his religious allusion. This also becomes questionable based on the environment in which the story takes place in relation to the religious scene. He lives by a knightly code based on christian ideals which becomes clear through his various mentions of Jesus Christ. Juxtaposed to his religious motivation, we are also presented with what seems to be the need to maintain a reputation, or interpersonal social status. This too be a component of what drives Sir Gawain to seek out the church of the Green knight.
The interactions of man can be categorized by the same lenses of behavioral understanding. The Actions of man which are understood by the majority of society to be moral, could stem from either of the motivations which drive the actions of Sir Gawain . Throughout history countless examples of human benevolence and selflessness have presented themselves in the most unfavorable circumstances. Always a light flickers in a dark room. A great majority of the world may be driven to inspire this light due to a religious aspiration or even obligation. Humanity will often govern itself by law based on not ideals, but the very self evident “ Commandments” of a higher power. Others however understand social relations to be driven by a moral compass not merely driven by the heavy hand of God. This alternative system of ethical conduct can be explained by the theory of a categorical imperative; this is a system of governing interpersonal interaction opposing the common idea that in order to do so, a higher power must be relevant in order to insure both a reward and punishment pertinent in an afterlife. This theory puts forth two dogmas which if put into action, would theoretically set forth the groundwork to a better world: First, an action is only moral if it can be universalised. In other words, if it can be wished to be done in all circumstances, and still present a favorable outcome. Second, an action is only moral if it treats all people as ends rather than means. This means that people must not be used to benefit others.
Both Ideals of moral promotion are viable ways in which one can view the motivation behind good deeds. Whether it be the fear or devotion to a divine being, or an habitual drive to cooperate with one another in order to create a more functioning society, man is clearly able to do good deeds for others. This is evident both in the story of Sir Gawain and the Green Knight, as well as modern social interaction. Neither of these theories are the correct way to sum up the complexities of human interaction with respect to benevolent deeds, but are rather simply two lenses from which to observe and analyze social conduct.

A two lens approach to a universal singularity

People pick up others trash; they give charity to those who need it. Sometimes they even save a maiden or two. What drives man to such measures? After all, hasn’t it become universally excepted that our world is governed by realism, that people will only act in a way to set themselves up for a more favorable outcome? There is a drive, a motivation, a purpose which pushes mankind to do what is right, what is just, and what will make the world a better place. Both in the story of Sir Gawain and the Green Knight, and modern interpersonal relations, examples of an intangible moral code become subsurface inevitability's. With similarities so evident, a question must be asked of where they derive from, whether it be divine revelation or a prototype of relative idealism. These good deeds may in fact be merely motivated by the aspiration for heavenly glory, selfishly securing an afterlife more favorable than another. However, they also may be driven by a moral code separate from the realm of divine intervention, an ethical system driven by the hope for a functioning society governed by an example of trace socialism, “the greater good”.

Divine intervention plays a key role in the decision making of Sir Gawain and keeps him from falling into worldly traps which challenge his integrity on various realms of social conduct. He is faced by what may be the two greatest instinctual drives of man, lust and survival. On his endeavor to uphold a knightly promise, he presents himself in what he believes to be an inevitable demise. By doing so he opposes all instinctual compulsion to act in such a way to secure life rather than face what will lead to his bereavement. Although he is presented with a way out by various characters, he only falls into his will to survive when presented with an option that will still allow him to keep his promise to the Green Knight while breaking one that seems slightly less crucial. The Lady of the manner in which he resides before facing his quest gives him a green sash which supposedly will guaranty him life in the face of the Green knight’s blade. Although he has made a promise to present the Lord of the manner with all his earnings from his daily endeavors, he maintains the extant of the green sash in a clandestine manner, breaking the agreement he has made. The following day, as he is to face his challenger, he “ Arose and arrayed him in his rich attire; Tucked away the token that his temptress had left”( Sir Gawain, 152). The “temptress” plays a major character role in the story, challenging Sir Gawain's integrity by ways of seduction. Not only is this a moral test presented by the natural order of mid evil marital traditions, but it is a literal test put out by the Green Knight himself. Although Sir Gawain maintains his knightly honour in the face of a seducing temptress, he does not do so to the social level of the Green Knight. Throughout the story it becomes evident that the force which keeps him on his knightly tack is not merely the presence of social conduct driven by the judicial system of the knightly manner, but rather the fear of divine punishment. He often justifies his actions by preceding with a stance of religious vindication. “By Heaven”( 151) he introduces his actions, and By the word “sin” he defines his excuses. The reason by which Sir Gawain maintains his moral code become clairvoyant through his religious allusion. This also becomes questionable based on the environment in which the story takes place in relation to the religious scene. He lives by a knightly code based on christian ideals which becomes clear through his various mentions of Jesus Christ. Juxtaposed to his religious motivation, we are also presented with what seems to be the need to maintain a reputation, or interpersonal social status. This too be a component of what drives Sir Gawain to seek out the church of the Green knight.
The interactions of man can be categorized by the same lenses of behavioral understanding. The Actions of man which are understood by the majority of society to be moral, could stem from either of the motivations which drive the actions of Sir Gawain . Throughout history countless examples of human benevolence and selflessness have presented themselves in the most unfavorable circumstances. Always a light flickers in a dark room. A great majority of the world may be driven to inspire this light due to a religious aspiration or even obligation. Humanity will often govern itself by law based on not ideals, but the very self evident “ Commandments” of a higher power. Others however understand social relations to be driven by a moral compass not merely driven by the heavy hand of God. This alternative system of ethical conduct can be explained by the theory of a categorical imperative; this is a system of governing interpersonal interaction opposing the common idea that in order to do so, a higher power must be relevant in order to insure both a reward and punishment pertinent in an afterlife. This theory puts forth two dogmas which if put into action, would theoretically set forth the groundwork to a better world: First, an action is only moral if it can be universalised. In other words, if it can be wished to be done in all circumstances, and still present a favorable outcome. Second, an action is only moral if it treats all people as ends rather than means. This means that people must not be used to benefit others.
Both Ideals of moral promotion are viable ways in which one can view the motivation behind good deeds. Whether it be the fear or devotion to a divine being, or an habitual drive to cooperate with one another in order to create a more functioning society, man is clearly able to do good deeds for others. This is evident both in the story of Sir Gawain and the Green Knight, as well as modern social interaction. Neither of these theories are the correct way to sum up the complexities of human interaction with respect to benevolent deeds, but are rather simply two lenses from which to observe and analyze social conduct.