by Isaac Gallegos Rodriguez
In our world, there are observable and established institutions that should never be challenged; if our social institutions are challenged or rejected, only chaos will ensue. This idea was observed by Edmund Burke, in his criticism of the French revolution (Reflections on the Revolution in France). Burke recognized the purpose of France’s monarchy and refuted the senseless and ‘savage’ revolution that had rejected it. Applying Edmund Burke’s perspective (as a critical lens) onto Mary Shelley’s Frankenstein, more specifically the character Justine’s death (pg. 65-67, 83-85), we can infer that Justine’s unjust death was a consequence of Victor Frankenstein challenging the oldest institution of human existence — life and death itself.
To establish this interpretation, it’s important to take a closer look at the character Justine Moritz, and what she can represent in Frankenstein. Justine, a servant of the Frankenstein family, can be observed as the pinnacle of feminine sensibility. Justine is described as “the most grateful little creature in the world”(Shelley 66) as well being “gentle, and extremely pretty”(Shelley 67). Justine’s only acknowledged attributes are always connected to her innocence, beauty, and demeanor and nothing else. And because of Justine’s character, the validity for beauty and femininity is extended. Her charisma is of benefit to the Frankenstein family, Elizabeth even acknowledges that “if you were in an ill-humor, one glance from Justine could dissipate it”(Shelley 65). Burke himself strongly believed in the importance of beauty and femininity in society. In Reflections on the Revolutions in France Burke stresses on Marie Antoinette and her feminine mannerism, writing “with a serene patience, in a manner suited to her rank and race”(Burke 75). The established ideals of femininity have purposes, as do all other established institutions: Justine’s character was an individual who recognized and embraced these ideals, she saw her purpose as a woman in 19th century Western society and for that, she was respected. On the other hand, Victor Frankenstein was ignorant for not respecting these institutions, and because of that, he caused chaos in his personal life. Victor attempted to challenge the greatest reality of life: human mortality. Naturally, when we thing about our mortality, we accept them. Unfortunately, Victor viewed life and death as ‘ideal bounds’ and because of his ignorance, he created the creature, that filled his life with the very thing he tried rejecting — death. When applying Edmund Burke’s criticism to the death of Justine, it would have reinforced his theory on the necessity of social institutions: these social institutions are valid manifestations, and to reject them will only subject us to some unfortunate ‘unhallowed arts’.
The Division of Class
Warren Montag’s essay, “The Workshop pf Filthy Creation’: A Marxist Reading of Frankenstein”, Montage establishes multiple arguments as to what the creature symbolizes, however, he ultimately writes that he is “not so much the sign of the proletariat as of its unrepresentability” (480). This statement can be inferred, meaning that the creature represents not the proletariat, but he represents the fact that proletariat cannot be understood, especially when you consider the extreme social economic differences that elevated the likes of Mary Shelley, and oppressed the working class. This further draws emphasis to the inhumane differences of socioeconomic classes, as well as a further disdain for capitalism.
The position of unrepresented proletariat is first inferred when the writer established the hierarchy between Victor Frankenstein and his creation. Victor says, “A new species would bless me as its creator and source; many happy and excellent natures would owe their being to me” (57). As Frankenstein solely created the creature for his sole benefit, so did the industrial revolution with the creation of the working class. And the tone of innocence that is present within the quote, with words such as ‘bless’, ‘happy’, and ‘excellent’ could perpetuate the naivety that people hold to the idea of “progress”.
As the story continues, the conflict between Victor and the creature intensifies. The creature says, “I expected this reception, … All men hate the wretched; how, then, must I be hated, who am miserable beyond all living things! Yet you, my creator, detest and spurn me, thy creature, to whom thou art bound by ties only dissoluble by the annihilation of one of us”(92). The monster, through his sharp and dramatic word choice helps project an image of injustice: his creator subjects him to terrible punishments. And in context of Marxism, this analysis of creator/creation can be neatly applied to the relationship between the bourgeoisie and the proletariat. And through careful analysis, there is some sort of foreshadowing in the quote, with “… to whom thou art bound by ties only dissoluble by the annihilation of one of us”. Equality can only be achievable through the destruction of the will of the proletariat, or the destruction of the bourgeoisie.
-Isaac Gallegos R