When it comes to analysing subjects, contained in Samuel Beckett ‘s drama Waiting for Godot, it is of import to understand that these subjects can non be discussed outside of historical discourse, which defines their existent ether. Play ‘s absurdist overtones leave really doubt as to the fact that in Waiting for Godot, Beckett was seeking to reflect upon the issue of life ‘s aimlessness, in existentialist sense of this word. Jean-Paul Sartre has formulated the kernel of existentialist mentality on the impression of absurd in his book Transcendence of the Ego: “ Transcendental consciousness is an impersonal spontaneousness. It determines its being as each minute, without our being able to gestate anything before it. Each blink of an eye of our witting life reveals to us a creative activity ex nihilo ” ( 1957, 81 ) . This Sartre ‘s thought provides us with the penetration onto the existent significance of Alain Robbe Grillet ‘s statement – by indulging in behavioural spontaneousness, drama ‘s characters were ‘acting ‘ , even though the absence of action, in traditional context of this word, is the most noteworthy characteristic of Waiting for Godot. In this paper, we will take at researching this thesis to a farther extent, while exposing drama ‘s characters inability to presume active stance in life as being merely an extrapolation of their experiential degeneracy.
In its bend, this explains why, while ne’er discontinuing to interact with each other, the characters of Vladimir and Estragon could non assist themselves experiencing reciprocally alienated. The scene, in which Vladimir refuses to listen about Estragon ‘s dream, substantiates the cogency of earlier suggestion absolutely good: “ Tarragon: Who am I to state my private incubuss to if I ca n’t state them to you? Vladimir: Let them stay private. You know I ca n’t bear that ” ( 1952, 3 ) . It appears that the ultimate ground why conventional, religion-based model for confronting life ‘s challenges, could non supply Vladimir and the Estragon with psychological comfort, is that they are being shown as ‘existential crowned heads ‘ – that is, persons who do necessitate to be able to socialise with others, in order to achieve self-identity. What it means is that both characters ‘ position is being basically post-industrial – merely as many today ‘s urban-dwellers, these characters are being preoccupied with purposeless idleness, on full-time footing.
Yet, Vladimir and Estragon are clearly incapable of mentioning to such their preoccupation as holding value in itself, which is why they strive to warrant the absurd of their being by doing uninterrupted mentions to the fabulous character of Godot: “ Tarragon: What do we make now? … Vladimir: We ‘re waiting for Godot ” ( 1952, 16 ) . Apparently, both characters thought of their ‘waiting ‘ as something that would indue their lives with some sense, as the clip of ‘waiting ‘ normally precedes the clip of ‘action ‘ . Yet, the fact that Vladimir and Estragon were able to run with extremely abstract classs ( their high IQ ) , had efficaciously eliminated the opportunities for them to truly believe in the sense of purpose of action, as ‘thing in itself ‘ , merely because it is merely people instilled with an irrational hope, which can move. However, the characters of Vladimir and Estragon are portrayed as excessively intelligent, in order for them non to be able to acknowledge the sheer fallaciousness of ‘high outlooks ‘ , when discussed within the context of their ain lives.
While mentioning to the kernel of experiential quandary experienced by Vladimir and Estragon, in his article “ Waiting for Godot ” and Man ‘s Search for Community, Dan Via provinces: “ Hope is non dead, but there is small ground to say that hope will be more fulfilled in the hereafter than it has been in the yesteryear ” ( 1962, 36 ) . In order for an person to be able to presume active stance in life, such person ‘s sense of will power must rule over his or her ability to apologize. Yet, the characters of Vladimir and Estragon appear being wholly deprived of such a psychological trait, because on subconscious degree, they were to the full cognizant of the fact that the worlds of modern twenty-four hours populating connote the out-datedness of classical socio-political, philosophical and cultural impressions.
In its bend, this explains why the brush with the characters of Pozzo and Lucky ( an fable to the worlds of pre-industrial life ) , did non do Vladimir and Estragon to get down turn toing life ‘s challenges within the model of good vs. immorality. The ground for this is simple – the emotional strength, emanated by Ponzzo and Lucky ‘s physical visual aspect, has been recognized by Vladimir and Estragon as basically carnivalesque. This is why ; Vladimir ne’er ceased mentioning to Ponzzo and Lucky as nil but a recreation, which was supposed to assist him covering with its ennui: “ We wait. We are bored. No, do n’t protest, we are bored to decease, there ‘s no denying it. Good. A recreation comes along and what do we make? We allow it travel to blow ” ( 1952, 28 ) . These Vladimir ‘s words reveal the fact that his preoccupation with seeking ‘diversion ‘ was chiefly pathological. In the same mode, during the diminution of Roman Empire in fifth century A.D. , intellectually and spiritually corrupted Romans were endeavoring to add an emotional strength to their centripetal perceptual experiences by go toing gladiator battles – by being exposed to bloody eyeglassess of these battles, Romans were trusting to recover back the psychological traits of their ascendants: strong will power and bravery. Yet, they were non ne’er able to make it – during the class of late antiquity, Romans could merely be officially referred to as Romans, while being nil short of physical and mental perverts. The same can be said about the characters of Vladimir and Estragon, signifier Beckett ‘s drama – their purpose to derive an emotional comfort out of indulging in ‘waiting ‘ could non perchance come in ready to hand, merely because the procedure of ‘waiting ‘ , on their portion, appears being deprived of any rationale-based justification, whatsoever.
Therefore, we can state that it is viz. the application of historical mentality on Beckett ‘s drama, which provides readers with the penetration onto the fact that, play characters ‘ experiential stance is being utterly deterministic. While being officially affiliated with the values of pre-industrial life ( reflected in their Stoic willingness to wait for Godot for every bit long as it takes ) , Vladimir and Estragon ne’er felt themselves being affiliated with these values de facto, merely because they are clearly incapable of moving. As Paul Corcoran had put it in his article Godot Is Waiting Too: Endings in Thought and History: “ Di Di and Go Go argue about who should travel bent himself foremost, but neither does, missing the proper equipment. Nothing is traveling to go on. And nil does. They have learned nil, and drawn no lesson. What they are making, what they are capable of, is waiting ” ( 1989, 514 ) . As psychologists are good cognizant of – 1 ‘s inability to follow active stance in life ( reflected in the irrational fright of decision-making ) , frequently indicates mental inadequacy, on the portion of such an person. And, it goes without stating that mentally unnatural people are being deprived of a ‘free will ‘ , by definition. Therefore, there can be really small uncertainty as to the fact that the characters are Vladimir and Estragon are so trapped in deterministic forms of idea.
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This paper ‘s decision can be formulated as follows: Given the fact that, despite their evident rational edification, the characters of Vladimir and Estragon in Waiting for Godot appear being wholly deprived of a sense of will power, it will non be an hyperbole to mention to them as ultimate decadents, whose really existence transgresses the Torahs of nature. In its bend, such our suggestion points out to the overall sounding of Beckett ‘s drama as being basically deterministic – in this universe, people can come up with legitimate alibis for merely about anything, except for their inability to move when action is required. And, those who can non move on their ain behalf, will be finally turned into the topics of some other people ‘s action – therefore, losing their topographic point under the Sun.