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Thus, what the One State values is a theory that can be an equivalent of religion. In other words, the society described by D- , is based on religious faith. At first sight, it might seem contradictory that the foundations of the scientific-minded One State lie in religious faith. This paradox is resolved if one remembers that the official science of the State is more dogmatic than heuristic. The third manifestation of the regressive impulse in We stems from the religious faith of the citizens towards the One State.

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Thanks to that, the Benefactor is able to keep the citizens in the delusion that all of them are absolutely identical to one another and are like the particles of one unique organism. Thus, at the very beginning of the novel, D clearly expresses an unquestionable confidence in the State. The indifferentation felt in it entails a feeling of jubilation. I asked. And I — the four of us — but one of these innumerable waves in this mighty stream. The wave-like movement of the procession fills him with enthusiasm.

Even though the comparison of a throng with a sea is relatively common, one has to notice the elation of the hero who admires the regular progression of the people advancing all at the same pace. Consequently, the numbered people living in the One State are not given the opportunity to develop themselves as individual. The latter makes plain the difficulty, in the One State, to ackowledge oneself as a unique person. Moreover, we have previously seen that the existence of a utopian state is possible only if its members give up their idiosyncratic impulses and adjust themselves to the demands of the society they belong to.

Hence, the comparison of the state with one single organism and its citizens with the micro-organisms of the latter reflects the necessity, for the One State, to reduce its citizens to primitive entities. These are not feet — they are stiff, heavy wheels, moved by some invisible transmission belt. These are not people — they are humanoid tractors. In We, the society described by the narrator constitutes a particularly favourable ground for them to thrive, since it does not encourage the citizens to progress, on the contrary, it encourages the repetition of the most ancient pattern of human behaviour.

In We, the more the hero distances himself from the body of the State, the more he loses his sense of bodily integrity. In this respect, it is highly significant that the plot really starts to unfold from the original event of the discovery, by the narrator, of the physical differences amongst the citizens who he previously thought of as being the parts of an homogeneous entity.

In other words, D becomes aware of the fact that the numbers living in the One State do not form an harmonious whole. In this context, the initial dialogue between D and I is extremely significant. In this assertion, the hero claims that the ensemble of citizens form an organic whole. However, I replies by confronting him with a radically different point of view.

Not surprinsingly, such images abound in We. And I was such a membrane at this moment. The connection between the set of images related to the idea of a symbolic castration and that of dismemembering clearly reveals that after having started a real relationship with I, D loses the feeling of being an integrated member of the state.

I saw — within myself. There were two me. I was that finger. And the strangest was that the finger had no desire whatever to be on the hand, to be with others. But only an eye with a speck of dust in it, an absceed finger, an infected tooth feel themselves, are aware of their individuality; a healthy eye, finger, tooth are not felt — they seem nonexistent. Is it not clear that individual consciousness is merely a sickness? Hence, one understands that the death drive is counterweighted by a force aimed at the maintenance of the individual integrity.

In Chapter VII of The Interpretation of dreams, Freud exposes his discoveries concerning the mental processes that are at work in dreams and justifies the method of interpretation he has chosen, i.

We - Yevgeny Zamyatin

Indeed, Jean Laplanche and J. The latter is described as being made up of three systems, the unconscious, the preconscious and the conscious. As far as the preconscious and conscious systems are concerned, these are characterized by the secondary processes, which work logically. Freud continues explaining that such images are purely figurative.

But what of it? In the beginning he undoubtedly missed his tail. But now can you imagine yourself with a tail? Or can you imagine yourself in the street naked, without a coat? And so it is with me: I cannot imagine a city that is not clad in a Green Wall. In fact, the latter is perceived as being as threatening as a jungle. Thus, the comparison of the edification of the wall with the loss of a tail is evidently a hint at the symbolic castration of the citizens. As far as the mention of coats is concerned, it also alludes to the denial of sexuality.

Indeed, Freud notices that in dreams, the coat represents a genital organ , Furtheremore, the diarist expresses the phantasy of being naked. Hence, D, an enthusiastic citizen of the One State, appears to have an unfulfilling life. From beyond the Green Wall, from the wild, invisible plains, the wind brings yellow honey pollen of some unknown flowers. The sweet pollen dries your lips, and every minute you pass your tongue over them. The lips of all the women you see must be sweet of the men, too, of course. This interferes to some extent with the flow of logical thought.

Hence, one sees that Zamyatin distinguishes the two regions of the One State in a manner very similar to that used by Freud in his topographical model of the mind. Indeed, Zamyatin characterizes the city, surrounded by the wall, as a place favourable to a logical way of thinking. In fact, Zamyatin develops the theme of the repression of instinctinve impulses beyond the wall throughout the whole narrative. Another characteristic that the land beyond the Green Wall shares with the unconscious, as described by Freud, is the relentless assault of its elements and the precariousness of its border.

Screaming, they dashed themselves against the firm, invisible barrier of electric waves, recoiled, and — back again over the wall. Thus, the sight of the birds attempting to enter the city is felt, by the hero, as a danger. From the illimitable green ocean behind the wall rose a wild wave of roots, flowers, branches, leaves. However, at this stage of the narrative, D also starts to become aware of the irrational part of himself and to wonder whether to ignore it is really the unique way of life. And a question stirred within me: what if the yellow-eyed creature, in his disorderly, filthy mound of leaves, in his uncomputed life, is happier than we are.

Indeed, once there, the hero suddenly advocates the virtues of madness. Not surprinsingly, we will see that it is, effectively, the case. Indeed, it seems to us that it is worth interpreting the Ancient House of the One State as a representation of the preconscious.

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In other words, the content of the preconscious is ruled by the secondary processes, and has already been distorted by the censorship. Moreover, Jean Laplanche and J. In the narrative itself, a good example of the repressive nature of the Ancient House, from the point of view of the One State, is its architectural shape. Indeed, according to the official creed, every geometrical form that is not made up of straight lines or perfect circles represents the dangers of the unconscious instinctual life.

A white flat area above; dark blue walls; red, green, and orange bindings of ancient books; […] furniture built along lines convulsed in epilepsy, incapable of being fitted into an equation. I could barely endure all that chaos. Indeed, the allusion to epilepsy, which is often a neurotic symptom, also alludes to the fact that the Ancient House is the passage that leads from the unconscious to the conscious. This point has been made by T. Such an interpretation is confirmed in Entry 27, where the hero recalls how he had access to the world beyond the wall from the Ancient House.

The door opens. Stair-worn, old. And everything from out there had swept in and flooded our city, which had long ago been purged of the lower world. In other words, Freud describes the ego as a tragic, or at least pitiful, figure that is subjected to incompatible agencies. In addition, the narrator is also afraid of his own inner world.

Another image used by Freud to describe the id is that of a horse. In the novel We, Zamyatin uses the image of a horseman in order to describe the beings living outside the Green Wall, i. In fact, the image of the horse appears even before D has actually perceived it beyond-the-wall. I walked about shielding my head with hands from the wings.

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And then, there was the chair. Not one of ours, not a modern glass chair, but an ancient wooden one. It moved like a horse […]. It ran up to my bed, climbed into it, and I made love to the wooden chair. It was uncomfortable and painful. Further in the narrative, the link between the horse and the people living beyond the Green Wall is stated in an even more straightforward way.

All were without clothing and all where covered with short, glossy fur, like the fur that can be seen by anyone on the stuffed horse in the Prehistoric Museum. Moreover, it has to be stressed that the latter appears as something active in the first instance the horse-like people are alive , whereas, in the second instance, it is represented as something passive the horse is dead. The transformation between the two instances is to be understood as the effect of censorhip distorting the representation of wishes. As far as the censorship is concerned it is subordinated to the superego.

Consequently, the narrator is highly critical towards himself and displays a strong sense of guilt that, according to Freud, expresses the discrepancy between the demands of the superego and the actual realisations of the ego b; In addtion, he tries to deny anything coming from the id in his desperate attempt to fulfill the official criteria of normality. One of the most striking examples of this phenomenon is his denial of his own dreams.

Clearly I must be ill.

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I have never dreamed before. They say that with the ancients dreaming was a perfectly ordinary, normal occurrence. And I know that until this moment my brain has been a chronometrically exact gleaming mechanism without a single speck of dust. But now…Yes, precisely: I feel some alien body in my brain, like the finest eyelash in the eye.

Thus, the image of a Buddha and that of some sap are given a negative value, whereas the idea of a chronometrically exact gleaming mechanism is praised as being the ideal. The execution is, in fact, a human sacrifice, and the scene describing it is given deliberately the colour of the sinister slave civilisations of the ancient world. It is easy to see why the book was refused publication.

The following conversation I abridge it slightly between D and I would have been quite enough to set the blue pencils working:. Why not? Our revolution was the last and there can never be another. Everybody knows that. There are other similar passages. It may well be, however, that Zamyatin did not intend the Soviet regime to be the special target of his satire.

What Zamyatin seems to be aiming at is not any particular country but the implied aims of industrial civilisation. I have not read any of his other books, but I learn from Gleb Struve that he had spent several years in England and had written some blistering satires on English life. It is evident from We that he had a strong leaning towards primitivism. Imprisoned by the Czarist Government in , and then imprisoned by the Bolsheviks in in the same corridor of the same prison, he had cause to dislike the political regime he had lived under, but his book is not simply the expression of a grievance.

It is in effect a study of the Machine, the genie that man has thoughtlessly let out of its bottle and cannot put back again. This is a book to look out for when an English version appears. There is no doubt that Zamyatin had in mind, in his Utopian satire, the Soviet Union which, even in , was a single-party dictatorship, and it was because it was understood to be aimed at the Soviet State that the book was refused publication.

Although never published in the original and I do not know whether the Russian manuscript of it has been preserved the book was at one time freely commented upon by Soviet critics. It is important just because it is even more prophetic than topical. On the other hand Orwell is right in saying that the book was also meant as a protest against the dominant spirit of our machine age.

Zamyatin saw modern civilisation heading for an impasse and at times even looked forward to the emergence of a new Attila as the only salvation for humanity. It is curious that Zamyatin himself was by profession a shipbuilding engineer, and it was as an expert in the construction of ice-breakers that he came to this country towards the end of the war on a mission from the Russian Government.

His mathematical training is strongly reflected in all his work. The satire on England which Orwell refers to is a longish short story called The Islanders , a bitingly satirical picture of English smugness and philistinism. Dominic , generally believed to have been aimed at the Soviet Cheka. And only we found a way to regain happiness…. No, listen, follow me! The ancient god and we, side by side at the same table!

Yes, we helped god to defeat the devil definitely and finally. It was he, the devil, who led people to transgression, to taste pernicious freedom—he, the cunning serpent. And we came along, planted a boot on his head, and…squish. Done with him! Paradise again!

  • We by Yevgeny Zamyatin.
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We returned to the simple-mindedness and innocence of Adam and Eve. No more meddling with good and evil and all that, everything is simple again, heavenly, childishly simple! All this is magnificent, beautiful, noble lofty, crystalline, pure. Their version of the Gas Bell is primarying candidates.

They were heavy-wheeled automatons seemingly bound in iron and moved by an invisible mechanism. Not people, but a sort of human-like tractor. We have already been operated upon! Follow us, all of you! Before he has been awakened, D relies on the wall for his essential identity:.

Soon I reached the road running along the Green Wall. From beyond the Wall, from the infinite ocean of green, there arose toward me an immense way of roots, branches, flowers, leaves. It rose higher and higher; it seemed as though it would splash over me and that from a man, from the finest and most precise mechanism which I am, I would be transformed into…But fortunately there was the Green Wall between me and the wild green sea. Oh, how great and divinely limited is the wisdom of walls and bars!

This Green Wall is, I think, the greatest invention ever conceived. Man ceased to be a wild animal the day he built the first wall; man ceased to be a wild man only on the day when the Green Wall was completed, when by this wall we isolated our machine-like, perfect world from the irrational, ugly world of trees, birds, and beasts…. Here, meanwhile, is D witnessing Well-Doer who, like Trump on his escalator and his helicopters, descends from above:. It was He, descending to us from the sky. He—the new Jehovah—in an aero, He, as wise and as lovingly cruel as the Jehovah of the ancients.

Nearer and nearer He came, and higher toward Him were drawn millions of hearts. Already He saw us.