True suffering occurs when power is left to its own devices. We clearly see the effects of uncontrollable power in Lord of the Flies by novelist William Golding. Although first published in 1954, Lord of the Flies explores a timeless theme that applies to our world today as plainly as it had to the boys on the island during WWII. Golding delves into the inherent evil which exists in humans as he examines how this evil gains power as it ceases to be controlled by morality, society, and authority. Through the examination of the precise relationship between the power controlled and the factors which constrain its growth, we see how the increase of power in Lord of the Flies corresponds directly to the modern expansion of the entity we call science.

            Primarily, morality is represented in the novel by Simon. Simon, while not handsome like Ralph or vulnerable like Piggy, is described as “a skinny, vivid little boy” with “a hut of straight hair that hung down, black and coarse.” (Golding 24) At first, Simon seems to be unnoticeable within the crowd of “littleuns” on the island, similar to how morality is not immediately identifiable to an outsider. However, his comment that the beast is “only us” (Golding 89), hints that he may be more significant to Golding’s theme than we initially realized. This comment further reinforces Simon’s symbolic value as our moral upbringing is often our only whisper of truth amid a sea of ignorant distractions. The boys on the island choose to ignore Simon’s opinion as that of a madman. Here, Golding chose to illustrate the unfortunate view society has of morality and its affinity to things that “make sense” like “houses an’ streets, an’ TV.” (Golding 92) Later, the eighth and ninth chapters reveal the truth of Simon’s realization, that the beast is truly “the picture of a human at once heroic and sick.” (Golding 103) This philosophic revelation puts the value of morality in perspective, as Golding invites the reader to compare Simon’s view of the beast to the boys’ misguided beliefs. When Simon, the one voice of morality, is killed by the “beast” in the end of the ninth chapter, we see that one of the pillars which kept the power of evil at bay has fallen. This understanding of the power of morality is crucial towards maintaining the strength of our moral upbringing amid a world shaped by science and logic.

            Furthermore, societal norms, or the status quo, are represented in Lord of the Flies by Piggy, to whom we are introduced at the beginning of the novel. While perhaps not a likeable figure, Piggy arouses the reader’s sympathy as his faults, such as his poor eyesight and asthma, are visible to the outsider, much like the weaknesses of society. Due to these weaknesses, Piggy, much like society, is vulnerable to outside influences, such as those of Ralph and Jack. As a result of his vulnerability, Piggy is largely dependent on the other boys on the island, much like how society is often dependent on the media and politics for sustenance. We also notice that Piggy is the one main character in the novel who remains unnamed. Similar to how societies are replicas of each other, without revealing truly unique features, Piggy does not reveal a unique name, but remains a reproduction of a nickname his classmates gave him and a replica of his “auntie’s” views on asthma, swimming, and other topics. Additionally, Piggy is intelligent and behaves in a manner associated with that of “grown-ups,” as is evident when “with the martyred expression of a parent who has to keep up with the senseless ebullience of the children” he followed the assembly procession. (Golding 38) Similarly, societal norms present us with strict rules of conduct which preach methodical thinking and responsible behavior, the very essences of Piggy’s nature. In chapter 11, Piggy is murdered, and the conch is shattered. This demise of society further weakens the strength of the powers which hold man’s inherent evil in check while strengthening the savagery of the boys on the island. As science strains the threads of our societal tapestry by pulling each individual into a world of smartphones, high speed internet, and laptop computers, it becomes ever more instrumental to understand the role society plays in the ultimate control of power.

Moreover, the third and final control over power is authority, which is represented by Ralph. Despite authority’s appealing nature, such as Ralph’s size and attractive features, we notice that it is the weakest of the three controls which restrain the unhealthy growth of power. We see that Ralph is, naturally, a leader, as is evident by his devotion to rules, assemblies, and British authority, such as the Navy and the Queen. While authority acquires Simon’s devotion and “Piggy’s open admiration” (Golding 37), alone it is incapable of facing the power it is meant to restrain. Instead, Ralph is reduced to hiding from the evil of Jack and his savages, a power he was presumed to be strong enough to contain. Hence, it may be inferred that Golding means to impress upon us the vision of a triangular structure. The bases of the triangle are morality and society, while the peak of the triangle is authority. With the presence of morality and society, the three angles may effectively control the rise of power. Once the bases of the triangle cease to exist, authority becomes of no use, a worthless set of rules without the means to impose them. In a world guided by rules and regulations, we must understand the function of authority in our world as a whole and its relationship to other angles in the triangular structure which must cooperate to exhibit adequate control over the power churning at the triangle’s epicenter.

This triangular structure is directly reflected in today’s society. As established in Lord of the Flies, uncontrollable power leads to suffering, and power is uncontrollable when morality, society, and authority cease to restrain its growth. In the novel, we examined the power of inherent evil. In today’s world, we examine the power of science. Science has been first developed by the Ancient Egyptians around 3500 BC. Although science spans over five millennia, it has been guided and restrained by morality, society, and authority until the early twentieth century. Since the industrial revolution, scientific advancements have enabled us to clone organisms, land on the moon, create smartphones, ride automated vehicles, and develop highly effective vaccinations in less than nine months. However, science has also caused the use of mustard gas in World War I, the atomic bomb attacks in World War II, the Chernobyl disaster in 1986, and the development of the weapons used by terrorists in 9/11 attacks. Where science may be regarded as a result of man’s ingenuity, it may also be regarded as a growing dictator, feeding upon the admiration of the people. Scientists today assert much control, particularly over morality, society, and authority. Unfortunately, we the people seem to be blinded to this growing domination, refusing to see but the image we wish to see, the vision of a silver-shrouded world that “makes sense.”

Science, in its essence, continues to operate on the basis of logic alone. Hence, it has no regard to the principles of morality. For instance, the only scientific response to the controversial issue of human cloning is that we need more technological advancements to make cloning humans possible. When attempting to formulate a response to the question of human cloning, scientists do not delve into the notions of morals, ethics, and what is “proper.” Instead, they examine and refine what merely is. The triangular structure is thus reduced to two angles which must strive to control the growing power of science. Historically, societies have been prone to change based on outside influences. Since science is establishing an increasingly significant influence in our world, societies are also bending their status quo to adapt to the wishes of the scientific autocrat. Societies seem to be blinded to considering the aftermaths, be they positive or negative, of embracing scientific discoveries and inventions.  For example, smartphones are now donned by adults and children around the world, perhaps without much thought of eventual consequences. Finally, with the absence of strong moral and societal opposition, the strength of the authorities in regard to science is gradually waning. Where rules and laws of politicians once guided the people, the rules and laws of scientists are providing a replacement. It is hence only logical that we should seek to strengthen the bonds between the three angles of the triangular structure, weakening the influence and power of science. While some may argue that the absence or weakness of science would cause us to become “uncivilized,” I argue that savagery does not always come in the picture of a painted boy named Jack. In fact, savagery could also come in the picture of a naval officer with a white cap and a revolver.

In conclusion, the understanding of the direct and coexistent relationship between morality, society, and authority is essential towards the ultimate control of power. Lord of the Flies provides a lens through which we view the growth of power in our world today while contributing to the timeless theme that the increasing authority of uncontrollable power leads to suffering. No power is more evident in our lives today than the power of science which has come to dominate our homes, towns, societies, and policies. Should we allow this power to grow further, we will find that our morality, society, and authority stand defenseless in the face of the savage power that presides in the white lab coat of a scientist.

Ayah Gouda

 

Works Cited

Golding, William. Lord of the Flies. New York: Penguin, 2006. Print.