Thesis (M.A.)--Liberty University, 2009. / Includes bibliographical references.

Texte remanié de: Th.--English literature--New Haven--Yale university, 1964. / Bibliogr. p. 119-121. Index.

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Master of Music / Department of Music / Craig B. Parker / Igor Stravinsky and Aldous Huxley maintained a sincere and abiding friendship for nearly two decades while both men were living in Los Angeles, California. Huxley’s command of music literature and understanding of musical concepts promoted a vital exchange of ideas between the two men. By the time of their meeting in Hollywood, each man appreciated the importance of the other in his field of expertise, despite Huxley’s negative criticisms of Stravinsky’s music in the 1920s. This mutual respect led to collaborations between Stravinsky, Huxley, and the American conductor Robert Craft on a series of concert-lectures and recordings. Stravinsky esteemed his friend so highly that he was compelled to dedicate a composition that he had been writing at the time of Huxley’s death to the writer’s memory. This paper includes a chapter of biographical information on Aldous Huxley, a chapter detailing the friendship of Stravinsky and Huxley in chronological order, a chapter about Huxley’s criticisms of Stravinsky’s music, a chapter about Huxley’s concert collaborations with Stravinsky and Craft, and a chapter detailing the compositional history and techniques of Stravinsky’s Variations for Orchestra (in Memory of Aldous Huxley). The first appendix lists additional meetings between Stravinsky and Huxley, as detailed in the writings of Igor Stravinsky, Vera Stravinsky, and Robert Craft. The second appendix is a chronological list of all Huxley writings mentioning Stravinsky.

Made available in DSpace on 2017-07-21T14:53:57Z (GMT). No. of bitstreams: 1 Lennon Moraes Joanino.pdf: 566623 bytes, checksum: 473614abf350043d25ca7d6ee232b09c (MD5) Previous issue date: 2016-10-14 / This dissertation aims to examine how the control mechanisms and thus power are organized in the utopian narrative Brave New World, written by Aldous Huxley, as well as highlight the importance of such issues for the narrative’s understanding. For this, the discussion will avail concepts and reflections proposed by philosopher Michel Foucault, specifically, but not exclusively, in Microphysics of Power (2013), in which the theoretic ponders about the micro-power relations, the body, discipline and the individual as the result of power relations. Thereby, the study will problematize the multiplicities of control and power constitutive of the interrelations between the social and the individual, showing the potential positive and negative aspects of power settings in the narrative. With this, it expected that the issues that will be listed here can contribute to the expansion of reflections about Aldous Huxley's work, and also, it can further the discussions concerning to the control and power's issues in other literary works. / Este trabalho tem como objetivo analisar de que modo os mecanismos de controle e, portanto, de poder estão agenciados na narrativa utópica Admirável Mundo Novo, de Aldous Huxley, bem como evidenciar a importância de tais questões para a compreensão da obra. Para tanto, a discussão valer-se-á de conceitos e reflexões propostas pelo filósofo Michel Foucault, mais precisamente, mas não de maneira exclusiva, na obra Microfísica do Poder (2013), na qual o teórico pondera sobre as relações de micropoder, o corpo, a disciplina e o indivíduo como resultante das relações de poder. Desse modo, o estudo problematizará as multiplicidades do controle e poder constitutivos das inter-relações entre o social e o individual, evidenciando os aspectos potencialmente positivos e negativos das configurações de poder na narrativa.Assim, espera-se que as questões que serão aqui elencadas possam contribuir para a ampliação das reflexões relativas à obra de Aldous Huxley, e também, aprofundar discussões concernentes às questões de controle e poder em outras obras literárias.

This essay is an analysis of the religious aspects of Crome Yellow. The main focus is to discover what Aldous Huxley’s views on religion were at the time he wrote Crome Yellow and to explore how Huxley’s contemporary surroundings influenced his views on religion. Huxley was born into a family and a society where there was a conflict between science and religion and this conflict together with the crises of his early life, came to affect him greatly. This essay conducts an analysis of Crome Yellow by utilizing Peter Berger’s theory of social construction, which includes information about Huxley’s contemporary surroundings. Huxley seems to have been ambiguous towards religion. He was concerned about the future of society and opposed to organized religion. He was longing for answers and meaning, and he had begun to form a spiritual belief where colour and light are central. These spiritual aspects can be seen as the beginning of Huxley’s spiritual enlightenment.

This essay analyzes and tries to untangle the meaning and intention of dystopian literature, by analyzing two novels (Neal Shusterman‟s “Unwind” and Aldous Huxley‟s “Brave New World”). From this analysis, whether or not the futures portrayed in dystopian literature relate to our own future is riddled out, furthermore the importance of the authors‟ intention is debated and a conclusion is reached. As the dystopian future unravels, ethnicity, gender, class and sexual orientation, to mention a few factors, find their own place in the new world; this essay tries to establish their roles in the new society. When discussing the characters in the novels, Bourdieu‟s theories on fields, habitus and social capital are used to figure out what they are competing for and in what ways they struggle for the reward. Furthermore, the development of dystopian imagining is discussed and its function as a reflection of contemporary society and the state of science. Delineating the roles of social classes in dystopias is an important task in figuring out whether social power still reduces minorities depending on class or gender. Our antiquated morals and ethics aren‟t suitable anymore and need to be reformed; this is discussed based on dystopian literature and the image of the future. Furthermore, this essay gets into detail with the reduction of man and by what means we are enslaved and made to believe in the faux utopias. In the end, the conclusion reached is that dystopian literature delivers a hefty and important point that needs to be heeded and used as a rare look into the future.

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Gerald Heard (1889-1971) was an influential figure among the intelligentsia of the 1930s, once described by E.M. Forster as “one of the most penetrating minds in England.” However, he remains an ill-defined footnote, a marginal figure whose influence and reputation, although acknowledged, remains unexamined. This dissertation examines his life and work, and considers the role which Heard, as a generaliser and public intellectual, played in the intellectual landscape of the 1930s. Central to Heard’s philosophy was a belief that society was in need of a spiritual and psychological force which could allow isolated individuals to participate in community with one another. Heard’s solution to bring about this evolution of consciousness would prove to be partly psychological, partly mystical and partly down to the product of a particular way of living. The first chapter outlines Heard’s philosophy in detail. Subsequent chapters are structured so as to provide a loose biographical chronology, each focussing on a different phase of Heard’s career and examining the development of his thought. Running throughout the dissertation is a consideration of Heard’s role as a public intellectual. It was as a popular ‘generaliser’ of thought that Heard found his public, and the limited degree of success he found as a man of action could be seen to be a natural limitation of the role he had constructed for himself. Chapter II focuses on Heard’s time as personal secretary to Sir Horace Plunkett, father of the Irish Co-Operative Movement, and how the ideals of this movement can be seen to inform his developing ideas of human community. Chapter III looks at Heard’s role as a broadcaster with the B.B.C., where he became a noted populariser of science, firmly establishing himself as a public figure and cultural authority. It is arguably this increased public profile which provided Heard with a ‘public’ to whom he could address his ideas. Chapter IV, drawing on archival material from Dartington Hall, considers Heard’s role as a lecturer at Dartington School, and more importantly his first experiment to establish a small ‘group’ for meditation in an attempt to discover the mystical and psychological basis for a co-operative society. Chapter V examines his career as an outspoken pacifist, where he would advance his arguments for a radical reorganisation of society as a practical solution to the question of peace and further attempt to become a man of action.