Is Tess in ‘Tess of the d'Urbervilles' portrayed as being responsible for her own demise? [pdf 40 KB]
Yours is a beautifully clear essay. You write very well, and your prose is delightful to read. You've also done your research and it shows. There is a remarkable lack of vagary about society or feminism in your piece, and you've picked canny quotes from your secondary sources that elucidate and situate your arguments.
You've also located some wonderfully specific quotations from your primary source to support your argument that Hardy's narrator sympathises with Tess. Some of your close readings are wonderfully astute, as when you point out that Tess implores Angel, rather than commanding him. Slightly less persuasive is your assertion that Tess is the victim of Alec's eyes; I suspect you might have found better quotations, descriptions, or incidents denouncing Alec's gaze.
You are clearly very good at pursuing and proving an argument. I encourage you to be a bit more experimental in your next essay; perhaps choose a less straightforward topic and see where it takes you.
Please see penciled notes throughout on shortening sentences and watching for comma splices (please look this term up in a style manual if it is unfamiliar).
Montaigne: OF FRIENDSHIP
Losing a close friend early in life makes friendship a topic that Montaigne takes very seriously. His own (very) close friendship with a man named Etienne Boetie is the standard he uses for measuring all relationships. Montaigne goes through several types in order to show what real friendship is not. A parent and child cannot experience real friendship, for example. There’s too much at stake in the parent-child relationship, not to mention the age gap. According to Montaigne real friendship “cannot exist between them because of their too great inequality”. The blood kinship prohibits any voluntary relationship freely chosen by both parties. For the same reason Montaigne believes that real friendship cannot exist between siblings either. He says that “Father and son may be of entirely different dispositions, and brothers also.” (Maybe we should add sisters here too.) Montaigne points out that we’re born into a specific family with specific parents and specific brothers and sisters. We have no choice in the matter. But we do choose our friends. That makes a real difference. We can change friends whenever we want, but we’re stuck with mother and father and brother and sister forever. For better or for worse.
We also take spouses “for better or for worse” so would that count as one of Montaigne’s real friendships? Well, no. Montaigne doubts whether real friendship can ever exist between men and women, either inside or outside of marriage. Why? Two reasons. First, Montaigne believes that women just aren’t capable of sustaining the kind of friendship he has in mind. That’s blunt and maybe women have a different view. But there’s a second, perhaps stronger reason: sex. Montaigne thinks that even under the best of circumstances there will always be sexual tension between men and women that can’t translate into sincere friendship. He says that “in love there is nothing but a frantic desire” and friendship would destroy the attraction. Montaigne is emphatically not opposed to this kind of attraction. Quite the opposite. He appreciates a beautiful woman as well as sex and openly states that he prefers “for the bed, beauty before goodness.” That’s also the root of the reason why Montaigne thinks homosexuals can’t experience true friendship. Any sexual relationship cancels out the possibility of true friendship. According to Montaigne’s reckoning sexual desire is a burning flame. Friendship is a warm glow. And they are mutually exclusive.
So where does that leave us? Montaigne’s ideals for true friendship are high, perhaps impossibly high for most people. But Montaigne isn’t most people. His friendship with Boetie sets this standard: “I think it was some ordinance from heaven.” Normal people can’t compete with that. Ordinary friendships by Montaigne’s definition are mere “acquaintanceships and familiarities, formed by some chance or convenience.” That may be true, but many modern people are comfortable enough with normal friendships and may feel distinctly uncomfortable with the intensity of a friendship like the one proposed by Montaigne. He seems to be reaching out to us across time and saying: “if you were better people, you would have better relationships. Try harder.” A final exam question: Is this the wisdom of the ages speaking, or just an eccentric old uncle who hasn’t changed with the times and is now an embarrassment to the family?