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With the chapter coming to a close, John finds himself reflecting on how he behaved the night before; especially regarding Lenina. Driven by regret and grief, he takes his own life. The people who arrived that day found, "Just under
the crown of the arch dangled a pair of feet" (Huxley 176). While it is severely morbid, no one from London has ever been driven to suicide by negative emotions. Especially intentionally. With Linda dying previously, we have another character death that wasn't just dying from 'old age'. Meanwhile, everyone else has died of natural causes/'aging'.

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Ultimately, happiness comes with desensitization and a death of another character, such as John's. The World State fails to realize how they are adding to John's torment, pain, and anguish. In fact, they enjoy seeing John unravel mentally and physically because they sacrificed their natural understanding of anguish. Because they were desensitized through conditioning and soma.

"Drawn by the fascination of the horrors of pain and, from within, impelled by that habit of cooperation, that desire for unanimity and atonement, which their conditioning had so ineradicably impacted in them, they began to mime... Just under the crown of the arch dangled a pair of feet" (pg. 258-259).

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Entertainment: In the World State, any emotions or experiences other than the state of happiness are strictly condemned.  When John inflicts pain on himself as a form of self-punishment for his inner turmoil, instead of recognizing John's actions as a reflection of himself, the citizens of the World State find his behavior amusing.  John's actions are eventually manipulated by a director who turns his struggles into a movie. This act brings masses of World State citizens to the lighthouse where John resides. They descend upon his land, treating a struggling individual as an object of entertainment, treating him as if he were an animal in a zoo.

"From this stupor, he was aroused to a more immediate sense of reality by the impact on his cheek of a well-aimed packet of chewing-gum...'Go away!' he shouted. The ape had spoken; there was a burst of laughter and hand-clapping. 'Good old Savage! Hurrah, hurrah!' And through the babel, he heard cries of: 'Whip, whip, the whip!' Acting on the word's suggestion, he seized the bunch of knotted cords from its nail behind the door and shook it at his tormentors. There was a yell of ironical applause" (Huxley 255).

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Even though it's really bad to film someone without their consent, products must be made for consumption. If someone were to make a film by recording someone without them knowing and publishing it, they will definity be looked down upon and maybe even jailed as well. But in the World State, if the product increases consumption, then it's okay. "From his carefully constructed hide in the wood three hundred metres away, Darwin Bonaparte, the Feely Corporation's most expert big game photographer had watched the whole proceedings" (252).

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In the World State, conditioning kids at a young age made them keep the habit of copying what was happening in front of them. This type of control follows them their whole life. In this chapter, the people who watched the feely that included John was copying his movements because they were so conditioned to copy what was being taught to them. "Drawn by the fascination of the horror of pain... which their conditioning had so ineradicably implanted in them, they began to meme the frenzy of his gestures, striking at one another..." (258).

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While reflecting on everything, Linda's death to him attacking Lenina, John finds himself 'purifying' himself. The others are astonished as they hear him say, "Now I am purified... I drank some mustard and warm water” (Huxley 165). They don't understand what he is purifying himself from, and they don't understand the method either. This heavily sets John apart from them, as he's using the Indians' way of purification. Meanwhile, they'd typically use soma, or something else that has been manufactured.

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The Controller and John surprisingly get along well, and discuss what's considered 'taboo' topics. The controller doesn't get the chance often as he has to keep things quiet, but engages in a conversation with John about what is worth the cost of happiness. They get onto the topic of religion, "There used to be something called God-before the Nine Years’ War. But I was forgetting; you know all about
God, I suppose" (Huxley 157). The controller has been made to never speak of religion as society can not know of it; they can only know of Ford, AKA Henry Ford. They can't be aware of gods, or any other beings than Ford. This along with other taboo topics separates the Controller from society.

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With the Controller, John, Bernard, and Helmholtz being in private, they all engage in a talk about forbidden topics. It's here that the Controller dives into how he had the choice of going to another island to pursue science, or stay and be the Controller. With the decision to give up science and stay, the Controller has been in charge of sealing away what he was passionate about. "Science is dangerous; we have to keep it most carefully chained and muzzled” (Huxley 154). While society does know of science, however only as the production of alphas etc, they don't know true science. If they did, it could cost everything that they know of. The Controller is in possession of so much knowledge that society obviously does not know, which puts him on an entirely different level than others.

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Even though John is a savage, the Controller still tries to control him by making him "the experiment" (243). John may not be conditioned to act the same way as the other civilized people do, but the Controller wanted to see what would happen to John if he really did try to fit in with the people of the World State. "He said he wanted to go on with the experiment. But I'm damned" (243).

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John doesn't want to be a part of the civilized society anymore, but he is still being persuaded to use more of his money for consumption. "But when it came to pan-glandular biscuits and vitaminized beef-surrogate, he had not been able to resist the shopman's persuasion" (246). John may be against the ideas of the society, but it works in making John still buy civilized food.

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In this chapter, the topic of religion emerges. John questions  the absence of belief in a higher power within the World State. John wonders the society rejects a higher being. Mustapha Mond provides an explanation stating that the belief of a higher being does not lead to happiness. Instead, the World State relies on the power of machinery and the consumption of medicine to maintain a constant state of happiness (soma). Mond's response pertains to the idea that technology and drugs are what develops a sense of fulfillment.

"'Call it the fault of civilization. God isn't compatible with machinery and scientific medicine and universal happiness. You must make your choice. Our civilization has chosen machinery and medicine and happiness. That's why I have to keep these books locked up in the safe. They're smut. People would be shocked if..'" (Huxley 234).

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For John, the only place he can find freedom is through unhappiness and self-discipline. He undergoes self-induced punishments, like whipping and food poisoning, to atone for his "unholy" acts. Through the usage of John, the author pushes the concept that freedom is the cost of happiness.

"During the first days the Savage lived alone and undisturbed. (...) a young man standing outside the abandoned lighthouse stripped to the waist and hitting himself with a whip of knotted cords" (pg. 246, 248).

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This chapter discusses religion and why the people of the World State do not believe in God. Ford is a replacement for God and sleep-learning lessons are made in order to make sure that the kids will grow up to believe in Ford. This kind of control makes sure that the people will follow Ford's wishes. They believe that God isn't compatible with how the World State operates with its control and industry. "God isn't compatible with machinery and scientific medicine and universal happiness" (234).

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Pain: Departing from Bernard and Helmholtz, John has decided that he would not remain within the World State's society but live independently out in the wilderness instead. With this thought, he begins to reside in the woods and even carries out punishments to repent of his sins out in the area. One-day three Bokanovsky individuals stumble upon John and observe as he carries out one of his punishments. After witnessing such a sight, they report back to the World State, ultimately bringing reporters to John to view this unusual spectacle. Witnessing humans inflicting punishments upon themselves is often unheard of, let alone seen, in the World State. Punishment of any sort resulting in pain is foreign to society.

"...were astonished to see a young man standing outside the abandoned lighthouse stripped to the waist and hitting himself with a whip of knotted cords...stared open-mouthed at the extraordinary spectacle...Three days later, like turkey buzzards settling on a corpse, the reporters came" (Huxley 248).

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By John arguing that pain and strong emotion is essential to the human experience, he is asking for the freedom to feel unhappiness. He is advocating to the embrace of sufferings and pain because, to John, freedom and individuality is worth it. He believes in virtues like chastity or nobility. These all make happiness ever more valuable; therefore, the artificial happiness and stability has no place for such beliefs.

" 'But I like the inconveniences.' 'We don't,' said the Controller. 'We prefer to do things comfortably.' But I don't want comfort. I want God...poetry...danger...freedom...goodness...sin.' (...) 'You're claiming the right to be unhappy.' " (pg. 240).

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Religion: In this chapter, talk about religion becomes apparent. In the World State, religion is nonexistent so it is foreign to society to ponder about a higher being. The idea is abolished by the authoritative nature of the higher powers due to the reason that they leave no room for the citizens to feel emotions other than constant euphoria. With the constant state of euphoria, individuals do not dwell in hardships which creates no need to believe/rely on a higher being for hope.

"'But all the same,' insisted the Savage. 'it is natural to believe in God when you're alone--quite alone, in the night, thinking about death...' 'But people never are alone now,'...'We make them hate solitude; and we arrange their lives so that it's almost impossible for them ever to have it'" (Huxley 235).

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In the World State, consumption is a core concept of this superficial happiness, which can't be true happiness because pain and sorrow have been eliminated. When Mond reasons with John about the benefits of conditioning and how the World State is operating, the author elaborates on how infantile and simple minds are. How if ambition still existed, there would be pain, betrayal, and inequity. Controlling people to be happy with superficialities, like soma, to Mond, is worth deeper emotion or human connection.

" 'The world's stable now. People are happy; they get what they want, and they never want what they can't get. They're well off; they're safe; they're never ill; they're not afraid of death..." (pg. 220).

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For happiness and stability to be guaranteed, truth and beauty must be sacrificed. As a former physicist, Mond personally understands the bittersweet reality of being an individual and being a truth-seeker. However, he chose to suppress his sense of science for the sake of everyone else's happiness. Ironically, Bernard, who is too shares that mind of a great thinker, decides to be cowardice and chose comfort and familiarity over conquest of the unknown.

" 'It hasn't been very good for truth, of course. But it's been very good for happiness. One can't have something for nothing. Happiness has got to be paid for.' (...) 'That's how I paid. By choosing to serve happiness. Other people's---not mine' " (og. 228-229).

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There is no control if everyone is an Alpha Double Plus because the Bokanovsky Groups are the ones helping the society be stable. "An Alpha-decanted, Alpha-conditioned man would go mad if he had to do Epsilon Semi-Moron work--go mad, or start smashing things up" (222). If the lower caste people are gone, then there would be no control in the World State.

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Human Experiments: This chapter leads into a discussion with Mustapha Mond regarding the issues that Bernard, John, and Helmholtz have caused. As the discussion unfolds, it is made known that Mustapha Mond himself had acted out in a similar rebellious way in his past. It is revealed that in the World State, individuals are sent to isolated islands for experimental purposes. This discovery is typically unheard of in our understanding, as conducting experiments on human beings is often considered unethical in our reality.

"'...The Controllers had the island of Cyprus cleared of all its existing inhabitants and re-colonized with a specially prepared batch of twenty-two thousand Alphas. All agricultural and industrial equipment was handed over to them and they were left to manage their own affairs. The result exactly fulfilled all the theoretical predictions'" (Huxley 222).

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The focal point of this chapter is a primary function of soma to maintain obedience of the Deltas. The happiness Delta's get from their drugs is at the cost of their own freedom. They are enslaved and made to love their bondages; therefore, when John realizes this, he decides to "save" them. Even Helmholtz realizes that the conditioning and happiness has made infants of himself.

" 'But do you like being slaves... being babies?' (...) 'Don't you even understand what manhood and freedom are?' (...) He picked up the cash-box and showed them its black emptiness. 'You're free!' " (pg. 212-213).

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Everybody in the World State uses soma to feel better. Soma distributions are created to make sure everyone has a pack. The people are reliant on the drug and will do anything to get it. "He picked up the cash-box and showed them its black emptiness... Howling, the Deltas charged with a redoubled fury" (213). People are controlled to be dependent on soma.

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In the beginning of the chapter, we see John to be the only person truly mourning Linda. He stumbles upon soma pills being distributed, and most likely traumatized that his mother died to an overdose, he begins to speak to the deputy. "Don’t take that horrible stuff. It’s poison, it’s poison.” “I say, Mr. Savage,” said the Deputy Sub-Bursar, smiling propitiatingly. “Would you mind letting me...” “Poison to soul as well as body.” “Yes, but let me get on with my distribution, won’t you? There’s a good fellow”(Huxley 234). While the deputy tries to say he understands, no one in the room truly understands what John is spewing out. Soma is ALL they know. This heavily makes John even more of an outcast to them, he is not one of them in the slightest bit.

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While in the hospital, Linda is not short of visitors who come to see her 'ghastly' appearance. "They had never seen a face like hers before–had never seen a face that was not youthful and taut-skinned, a body that had ceased to be slim and upright... At forty-four, Linda seemed, by contrast, a monster of flaccid and distorted senility" (Huxley 223). Linda has experienced aging, which is something NO ONE experiences in this society. They're all kept youthful, at the cost of shortening their lives. The girls have never seen someone who's not slim, wrinkly, how Linda looks in general sets her apart so much from others.

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When Lenina came to visit John after being frustrated with him not making the first move, they began to engage in a deeper conversation about how they feel. "How much I love you, Lenina...” “Do you mean it, John?” “But I hadn’t meant to say so, not until … Listen, Lenina; in Malpais people get married.” “Get what?” The irritation had begun to creep back into her voice. What was he talking about now? “For always. They make a promise to live together for always.” “What a horrible idea” (Huxley 211)!  While it's quite the long quote, it specifically shows how different John and Lenina are. Lenina can't stand the thought of forever with one person, no one really can. However it's all John wants. We also see later that her definition of love is lust, not John's definition.

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In this chapter, we see John and Helmholtz bonding over poetry. After hearing John read Romeo and Juliet, Helmholtz can't help but laugh. "You can’t expect me to keep a straight face about fathers and mothers" (Huxley 204). Again, we see a concept that John knows all too well, but that other's don't. John was BORN, while Helmholtz was created, they can't see eye to eye on it. John will always stand out for being someone who has a mother and father, hence for his nickname on top of where he lived for majority of his life.

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After watching the film together, John says he doesn't think Lenina should watch things like that. Which ensues a conversation of, "Things like what, John?” “Like this horrible film.” “Horrible?” Lenina was genuinely astonished. “But I
thought it was lovely” (Huxley 186). While Lenina is quite used to films like that, such as everyone else is, John has grown up on different media. Quite literally, only books. No TVs, etc that this society is used to.

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While John and Helmholtz are creating a big enough scene of throwing out the soma pills, it was enough to warrant the police to show up. They appeared as, "Three men with spraying machines buckled to their shoulders pumped thick clouds of soma vapour into the air. Two more were busy round the portable Synthetic Music Box" (Huxley 238). This particular scene shows how the consumption of soma isn't even voluntary anymore. Soma is so mass produced into different forms, so far as a mist and the tablets/pills.

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In the World State, children are conditioned, so they can control their behaviors. In this chapter, the head nurse is leading a group of children to be death-conditioned. "Disgraceful? But what do you mean? They're being death-conditioned" (203). The children are being near dead bodies, so they won't cry or scream near them.

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Conditioning: In this chapter, we witness John's unfolding strategy to rescue the World State. He bravely steps forward, addressing the gathered crowd and revealing the harsh reality behind the World State and the effects of soma on society. Displaying his frustration, he throws the pills out of an open window, capturing the attention and mixed reactions of the crowd. Despite John's noble intentions to save society, the conditioned Deltas remain oblivious to the truth, perceiving his actions as contrary due to their integrated conditioning. These individuals lack the awareness of being tools utilized by the society.

"'But do you like being slaves?'...'Don't you want to be free and men? Don't you even understand what manhood and freedom are?'...For a moment the khaki mob was silent, petrified, at the spectacle of this wanton sacrilege, with amazement and horror" (Huxley 212-213).

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Death & Religion: This chapter delves into the death of Linda. John is called to the hospital, where he expresses sorrow to a nurse who is perplexed by his emotional turmoil over Linda. In the World State, death is not regarded as a tragic event but rather embraced by society. After Linda's passing, John kneels by her bed, mourning, and repeatedly utters the word "God," capturing the attention of the twins who observe him with curiosity and casually ask if Linda is dead. The children, like others in the World State, have been desensitized to the concept of death, and religious notions, including religious figures, which are entirely foreign as the population refers to Ford as their leader.

"'You mean, of her not dying?' (He nodded.) 'No, of course there isn't. When somebody's sent here, there's no...' Startled by the expression of distress on his pale face, she suddenly broke off...'Whatever is he saying?'...They met his eyes and simultaneously grinned. One of them pointed with his eclair butt. 'Is she dead?' (Huxley 199-207).

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Productivity: Within the World State, it is widely acknowledged that monogamy is strictly forbidden, as it is believed to disrupt the productivity of individuals. In this chapter, it becomes evident that Lenina's attraction toward Henry has significantly weakened, as she becomes captivated by John instead. This is precisely what the World State aims to prevent, as it interferes with forming relationships with other potential partners.

"Henry detected the weariness in those purple eyes, the pallor beneath that glaze of lupus, the sadness at the corners of the unsmiling crimson mouth...'But he's the one I want'" (Huxley 187).

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Alienation of Emotions: Helmholtz and John begin to develop a connection through passages from Shakespeare's writings. Helmholtz is deeply affected by the feelings conveyed in each passage, realizing that the World State's emphasis on perpetual happiness suppresses such emotions. He starts to comprehend that the absence of these emotions stems from the relentless pursuit of euphoria. Bernard, having been conditioned differently, finds the scriptures amusing.

"Helmholtz only laughed. 'I feel,' he said, after a silence, 'as though I were beginning to have something to write about. As though I were beginning to be able to use that power I feel I've got inside me--that extra, latent power. Something seems to be coming to me.' In spite of all his troubles, he seemed, Bernard though, profoundly happy" (Huxley 182).

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Soma was the drug that takes away life. In exchange for youth and happiness, one is rid of pain and their own lifespan. In this chapter, John witnesses his mother's death, a result of her soma holiday. Furthermore, John's grief and sorrow is shunned. John's display of such scandalous emotion impacted the childrens' conditioning is far more important to the World State than the fact that Linda just died. Hence, even grief and the importance of life is exchanged for happiness.

"The Savage...fell on his knees beside the bed and, covering his face with his hands, sobbed uncontrollably...Undoing all their wholesome death-conditioning with this disgusting outcry---as though death were something terrible, as though any one mattered as much as all that" (pg. 206).

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To prevent the innocent childrens' conditioning from unraveling any further due to John's scandalous display of emotions, the nurse immediately resorts to consumption. The nurse immediately distracts the children with chocolate eclairs, which is, again, an external source of happiness to keep them obedient and deindividualized.

" 'Now, who wants a chocolate eclair?' she ask in a loud, cheerful tone" (pg. 207).

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In this particular chapter, it becomes apparent that Lenina's attention has shifted from Henry to John. Her interactions with Henry reflect a glum demeanor, prompting him to suggest that she should resort to drugs to alleviate her negative emotions. Drugs play a significant role in this society, serving as a means to counter disturbances, and are widely consumed within the World State. When Lenina finds herself alone, she contemplates taking a drug but decides against it, fearing the potential consequences of taking a second dose without recollecting when she last consumed one.

"She simply couldn't remember. In the end, she decided not to run the risk of letting it have a second dose, and moved down the line to the next bottle" (Huxley 187).

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Bernard realizes that he is incompatible with the societal norms of the World State because the acceptance he craves is temporary, dependent on his ability to exploit others. This highlights the notion that individuals in the World State are accepted only if they serve a purpose to society, essentially being consumed by others in various ways. For instance, John is somewhat embraced by society as he becomes a source of entertainment and fascination for the citizens of the World State, who consume him as a form of amusement.

"In the end Bernard had to slink back, diminished, to his rooms and inform the impatient assembly that the Savage would not be appearing that evening. The news was received with indignation. The men were furious at having been tricked into behaving politely to this insignificant fellow with the unsavoury reputation and the heretical opinions.." (Huxley 173).

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To make sure that there's no risk in a decrease in consumption, young kids are taught to only read books of references. If they read books about romance and adventure, then that would incentive them to not buy items as much. When asked if the children read Shakespeare, the Provost says, "Our library... contains only books of reference. If our young people need distraction, they can get it at the feelies. We don't encourage them to indulge in any solitary amusements" (163).

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In the World State, happiness no longer includes love or commitment, which explains why Lenina can not understand John's mention of marriage. Lenina's lust versus John's love creates an emotional and physical rift between them. Lenina forces herself on John with his consent and, in return, John physically attacks Lenina in defense. Happiness excludes love, strong emotions, or virtue.

" 'For Ford's sake, John, talk sense. I can't understand a word you say. First it's vacuum cleaners; then it's knots. You're driving me crazy' " (pg. 191).

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Like the other chapters, this chapter mentions the use of soma which is how many people of the World State control their feelings. Just in order to meet John, Lenina had to take some soma. "Half a gramme had been enough to make Lenina forget her fears and her embarrassments" (189). Lenina also told John to take some soma when he was angry.

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Helmholtz is one of the people in the World State who is aware of their individuality. Even though he is much more intelligent than the other controlled Alphas, he still thinks mothers and fathers are outlandish. The result of the million lessons of sleeptalking still made him think that way about the idea of parents. "You can't expect me to keep a straight face about fathers and mothers. And who's going to get excited about a boy having a girl or not having her?" (185).

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This whole chapter revolves about happiness. As though abruptly forced into the chapter, our author mentions Mustapha Mond's unhappiness when reading and examining a masterfully, ingenious paper on biology. He himself enjoys and finds pleasure reading such a well-written and profound paper, but can not go against the World State rules about individuality. Because the writer's argument is about a higher purpose beyond happiness, Mond must reject the paper of its publication in order to keep the society from unraveling. The World State's "happiness" brings unhappiness, misery, and the death of creativity and enlightened thinkers.

"The conception of purpose is novel and highly ingenious, but heretical and, so far as the present social order is concerned, dangerous... Not to be published... It was a masterly piece of work" (pg. 177).

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Intimacy: In the World State, exploring intimacy beyond sexual relations is neglected. Monogamy is forbidden, and engaging in non-committal relationships with multiple partners is considered socially acceptable. When John went on a date with Lenina, she was excited about the possibility of being intimate with him later that night. However, throughout the evening, John appeared shy and avoided making eye contact with her. When the night came to an end, Lenina expected John to join her in bed, but he instead called a taxi for her and watched as it drove away. In the World State, the purpose of dating revolves solely around engaging in sexual activities.

"'Good-night, Lenina," he repeated and made a strange grimacing attempt to smile. 'But, John...I thought you were...I mean, aren't you?...' He shut the door and bent forward to say something to the driver. The cab shot up into the air" (Huxley 171).

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Happiness, which is to be freely promiscuous, comes at the price of intimacy. A sexual outlet, to be promiscuous, has an ulterior purpose of keeping the World State's people satisfied, content, happy, obedient, and prevent any development of individuality. Consequently, individuality leads to radicals, revolutionaries, and revolts. In Lenina and John's date and unresolved feelings, both resort to exterior items to cope. John is stained by guilt of their "immoral gratuitous" sex. Lenina is confused this sense of unfulfillment-- as if sex was not enough.

"trying to make up his mind, and all the time thinking, thinking00she could not imagine what extraordinary thoughts, 'Good-night, Lenina,' he repeated, and made a strange grimacing attempt to smile" (pg. 171).

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In the second part of chapter 11, Bernard and John visits Eton which is like a school. They go through the rooms that are at Eton and one of those rooms were the Hypnopaedic Control Room. Sleep learning is one of the major ways that the government uses in order to control the mannerisms of the people in the World State. In the control room, the readers can see how the sleep lessons are played. "Hundreds of synthetic music boxes, one for each dormitory, stood ranged in shelves round three sides of the room; pigeon-holed on the fourth were the paper soundtrack rolls on which various hypnopaedic lessons were printed" (163).

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In the very beginning of the chapter, it's stated that, "Or rather the ex-Director, for the poor man had resigned immediately afterwards and never set foot inside the
Centre again–had flopped down and called him (the joke was
almost too good to be true!) “my father" (Huxley 167). The now ex-director was outcasted and practically made to step down after others found out about his child. Again, no one EVER has had kids before, that at least were found. To be the first alpha to parent a child is a huge title that comes with even bigger repercussions. A person made to enable rules can't break them.

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Intimacy: When John visits the World State, he is given a tour and introduced to the functioning of the society. During his encounters, John becomes dissatisfied with everything happening in this kind of society and even feels nauseous because of his experiences. He ultimately concludes that the World State is not an ideal location. After touring the area, Bernard is perplexed and even finds it distasteful that John instinctively values his mother, as in their society, children are created in hatcheries and have no experience of familial or romantic relationships.

"'...seems much distressed because the woman Linda, his m----, remains permanently on holiday...the Savage frequently goes to see her and appears to be much attracted to her--an interesting example of the way in which early conditioning can be made to modify and even run counter to natural impulses (in this case, the impulse to recoil from an unpleasant object)'" (Huxley 160-161).

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When John is given a tour of the World State, he is convinced that he has entered anything but the paradise he dreamt of. In exchange of happiness and youth, children are artificially produced like factory products. They are stripped from strong emotions. They are also conditioned to accept death as something painless. It is a world of emptiness.

" 'All the same,' John persisted, "I don't believe it's right' " (pg. 155).

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John has become an object of curiosity. Meanwhile, Linda is completely disregarded and drowning herself in soma to escape her reality. In the eyes of the World State, Linda serves no use in its goal to produce and consume; therefore, whether she lives or dies has no worth. A sort of "you are nothing but a resource" mindset. The State is in fact happy to let her kill herself.

" 'Which will finish her off in a month or two... No, we can't rejuvenate. But I'm very glad to have had this opportunity to see an example of senility in a human being' " (pg. 154-155).

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Since John is a savage, he is being toured around the facilities and how things work around the World State. He learns about soma which is one of the ways how the people are controlled. Knowing that his mother is permanently on a soma holiday, he refuses to take soma because of its effects. "But the savage had suddenly broken away from his companions and was violently retching, behind a clump of laurels, as though the solid earth had been a helicopter in an air pocket" (160).

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The beginning of the chapter summarizes the  processes of how human embryos are being taken care of and conditioned. It gives a nod to how the children are controlled by sleep teaching. "...the little boys and girls who were still young enough to need an afternoon sleep were as busy as every one else, though they did not know it, listening unconsciously to hypnopaedic lessons in hygiene and sociability, in class-consciousness and the toddler's love-life" (147).

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During the meeting held by the D.H.C., by revealing Bernard's heinous actions, he reveals various patterns of consumption dictated by the World State in society. Bernard's refusal to partake in the consumer forms of entertainment, drugs, and intimate activities offered by society serves as evidence of his defiance. This revelation exposes the clash between Bernard's personal values and the expectations of the World State, leading to deindividuality within the controlled social order.

"'...By his heretical views on sport and soma, by the scandalous unorthodoxy of his sexlife, by his refusal to obey the teachings of Our Ford and behave out of office hours..'" (Huxley 149).

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After John and Linda arrived with Bernard and Lenina, Bernard found himself summoned. It's there that he turned the tables on the Director by producing Linda and her son. Linda proclaimed, "You made me have a baby,” she screamed above the uproar... The Director went suddenly pale, stoppedstruggling and stood, his hands on her wrists, staring down at her, horrified. “Yes, a baby–and I was its mother" (Huxley 165). This is BEYOND the norm where they're from. People don't just have kids, everyone is genetically made in labs. This paints the Director and Lenina as outcasts, because no one has kids.

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During this chapter, Bernard leaves while Lenina is basically knocked out by heavy amounts of soma. John eventually finds himself wandering to her, and watches as she sleeps. He sits on the ground next to her bed, "then suddenly he found himself reflecting that he had only to take hold of the zipper at her neck and give one long, strong pull" (Huxley 158)… While John could've acted like several men on the island, such as Pope, and taken advantage of a knocked out woman, he didn't. Though the temptation was there to undress Lenina, he acted unlike any other man there and remained content with just observing her.

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After playing with other children, John came home to hearing angry women and Linda crying. He came upon a scene of Linda getting whipped, and he tried to protect her. In which he got whipped as well. While crying with one another, John asked why she was being hit. "They say those men are their
men,” she went on; and she did not seem to be talking to him
at all; she seemed to be talking with some one inside herself" (Huxley 137). Linda is clearly different from the other women, she is an outsider. She's still used to the laws of Ford, that everyone belongs to everyone. However, the women on the land are monogamous.

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After landing and exploring the land, Lenina's discomfort from the land's people is obvious. "The passage of an old woman with ophthalmia and a disease of the skin distracted her from her indignation. “Let’s go away,” she begged. “I don’t like it" (Huxley 119). Lenina is clearly not used to seeing individuals different from herself; in terms of cleanliness, interests, and such. The people she encounters on her trip are all different in their own ways, versus Lenina and everyone else who has been quite literally genetically modified and conditioned to be one in the same.

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The cost of being happy, being conditioned, is a broken family in this chapter. John and Linda, who are both joyous to be united with the DHC and the Other Place, are causes of the DHC's embarrassment and tragedy. Bernard's happiness and revenge is at the cost of John and Linda's happiness.

" 'My father!' The laughter, which had shown signs of dying away, broke out again more loudly than ever" (pg. 152).

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Individuality: At the beginning of this chapter, the D.H.C arranges a public meeting to address the serious errors committed by Bernard and his intention to banish him. This event symbolizes the World State's conviction that every person is expendable, and they must eliminate anyone who poses a risk to the stability of their society.

"'The grater a man's talents, the greater his power to lead astray. It is better that one should suffer than that many should be corrupted. Consider the matter dispassionately, Mr. Foster, and you will see that no offence is so heinous as unorthodoxy of behavior. Murder kills only the individual--and, after all, what is an individual?'" (Huxley 148).

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After witnessing the horrifying display of savages, Lenina downs a bunch of soma in order to forget about it. Soma is a way for the government and its people to control their emotions. "Lenina felt herself entitled, after this day of queerness and horror, to a complete and absolute holiday. As soon as they got back to the rest-house, she swallowed six half-gramme tablets of soma" (140). Soma is the only way that Lenina can use to control her thoughts and emotions.

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Drug Usage: Once again this chapter explores the drastically different methods in which Bernard and Lenina each deal with what they have seen at the reservation. As Bernard leaves briefly to begin his plan, Lenina drowns herself with copious amounts of soma right as she arrives at her room. She even retreats to her bed and lays back awaiting the effects of the drug.

"...back to the rest-house, she swallowed six half-gramme tablets of soma, lay down on her bed, and within ten minutes had embarked for lunar eternity. It would be eighteen hours at the least before she was in time again" (Huxley 140).

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Even though John was not created and conditioned in the World State, he was still interested in the items in Lenina's suit-case. John acted like a civilized person would act which is perfect for the government who wants to increase the rates of consumption. "Delicious perfume! He shut his eyes; he rubbed his cheek against his face, scent in his nostrils of musky dust-her real presence" (143). John may not be conditioned, but he is still interested in the luxury products that Lenina has.

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John's passion and joy, his happiness, towards his exposure to the World State--- the Other Place---and his love towards Lenina is also met with his internal turmoil. He is tormented by his sexual desire and his guilt, which would not be accepted by the World State at all. Furthermore, the probability of ever eliminating that "savage-like" characteristic is unlikely since one would have to literally develop from birth in conditioning. His happiness will cost him. Although out of his control, John will be outcasted, rejected, and discriminated against because of his upbringing, mother, father, and his existence entirely.

"Detestable thought! He was ashaed of himself. Pure and vestal modesty" (pg. 145).

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Unlike in the World State, the village in the Savage Reservation does not rely on industrialism. Once John turned 15, he was taught how to make a clay pot. Even though it had imperfections, he did not get punished for it. Instead, he was told that his next clay piece will be better. "...in shape the familiar water pot of Malpais, but creamy white instead of black, and still soft to the touch. The crooked parody of Mitsimia's, his own stood beside it" (134). In the World State, a lot of things must be perfect and John not perfecting his clay craft is against the idea of industrialism.

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Emotional Instability: In this chapter John's experiences with Linda is made known. He describes the many grievances that he has been through with Linda being his mother and her being unable to stomach the fact that she is his mother. It becomes evident that Linda becomes emotionally unstable without the aid of drugs, as she struggles with the unfamiliarity of the reservation and her own personal grievances. To cope with her emotions, Linda frequently relies on alcohol, even referring the substance as "soma". The usage of drugs is crucial in maintaining positive emotions within the World State, where individuals have never experienced unpleasant feelings or situations.

"Popé used to come often. He said the stuff in the gourd was called mescal; but Linda said it ought to be called soma.." (Huxley 125).

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In John's new found hope and happiness, it will come at the cost of the DHC as well as John's own dignity. Bernard plots to use John and Linda to his own selfish goal of blackmailing the Director. John's happiness will be short-lived, once John has fulfilled his purpose as a humiliating stain on the DHC's reputation.

" 'I wonder if you'd like to come back to  London with us?' he asked, making the first move in a campaign whose strategy he had been secretly elaborating ever since... he realized who the 'father' of this young savage must be" (pg. 138).

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Even though Linda has been raising a kid and has been out of the World State for a while, she was still unable to adapt to the Savage Reservation. The conditioning that she endured during her childhood still controls every aspect of her life. Linda doesn't want John to call her mother because it is a savage thing to give birth and she doesn't bother to take care of him. "Often she forgot to wash him, and there was nothing to eat except cold tortillas. He remembered the first time she found those little animals in his hair, how she screamed and screamed" (127).

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The complete change in lifestyle and beliefs during the vacation to the Reservation reflects just how much "civilized" people consume to be "happy," as well as the idea of privilege and abundance. When witnessing Linda's horrific state of being everything that a World State woman shouldn't be, instead of feeling pity for the miserable woman, Lenina is repulsed and disgusted. Despite coming from the same place and holding the same values, Lenina is only focused on Linda's wrinkles, the fact she is a mother, and hygiene. This result is mostly due to the fact that she has been utterly conditioned with her soma, which she was deprived of, and this can also be applied to Linda's obsession with her "fallen from grace" state. Under an unbalanced consumerism, one will lack their sense of humanity and empathy.

None the less confidentially lowering her voice, and leaning, while Lenina stiffened and shrank... [the] reek of embryo poison...Lenina nodded her averted head, let out the breath she had been holding" (pg. 121).

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The World State's superficial happiness, like staying youthful and healthy, comes at the cost of a significantly shorter lifespan of sixty. However, the lack of aging also entails that no person would ever experience what it is like to see the world differently or how the world treats you differently. You are deprived of the wisdom and goodness of aging. They are deprived of experiencing suffering, loss, and sadness, which only makes happiness ever more valuable.

" 'We give them transfusion of young blood. We keep their metabolism permanently stimulated. So, of course, they don't look like that. Partly,' he added, 'because most of them die long before they reach this old creature's age' " (pg. 111).

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Age: Lenina and Bernard finally get a walk around the Reservation. They are met with the Native Indians of the land and are extremely shocked about their living conditions and the mere sight of elderly people. Within the World State, the society keeps the citizens youthful and they are typically killed off by the age of sixty. In the World State, every action is to the state, even death which should not be decided by a ruler.

"'That's because we don't allow them to be like that. We preserve them from diseases. We keep their internal secretions artificially balanced at a youthful equilibrium. We don't permit their magnesium-calcium ratio to fall below what it was at thirty. We give them a transfusion of young blood. We keep their metabolism permanently stimulated. So, of course, they don't look like that. Partly,' he added, 'because most of them die long before they reach this old creature's age. Youth almost unimpaired till sixty, and then, crack! the end'" (Huxley 110-111).

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Keeping everyone young is another way of control and technology. Advanced technology is able to ensure that everyone is young and healthy. "We keep their internal secretions artificially balanced at a youthful equilibrium. We don't permit their magnesium-calcium ratio to fall below what it was at thirty. We give them transfusion of young blood. We keep their metabolism permanently stimulated"(111). Even though this kind of technology is used for good, it's still beneficial for the government for everyone to be healthy, so they can keep on working and consuming.

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During part 3, Bernard has to leave Lenina somewhere while he talks to the Warden regarding their permit. Knowing that most of society has become blended with the constant need for something to be going on, Bernard tells her, "There won’t be any in the Reservation... and no scent, no television, no hot water even. If you feel you can’t stand it, stay here till I come back” (Huxley 106). He is aware that he is different from others, he doesn't have the need for constant stimulation. He allows for Lenina to think on her decision while he goes to get approval for their permit.

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Bernard's initial happiness and sense of empowerment because of the blackmail he holds on the D.H.C is instantly deflated once Helmholtz explains how Bernard is being replaced. His act of independent and individuality, going against the social stigma about his "oddness," had also cost him in the end. His hubris and cowardice as well as how corrupt the World State's hierarchies of power will cost his job and livelihood.

"The Director's threats had actually elated him, made him feel larger than life. But that, as he now realized, was because he had not taken the threats quite seriously... Of that imagined stoicism, that theoretical courage, not a trace was left" (pg. 104).

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The places where the people in the World State stayed had items and objects which would increase the consumption rate. Lenina and Bernard's hotel had "liquid air, television, vibro-vacuum massage, radio, boiling caffeine solution, hot contraceptives, and eight different kinds of scent" (100). Having access to all these luxury items would make them spend their time in these hotels.

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The Savage Reservation is the only area that is not controlled by the government, except that they trapped them with electric fences. The people in the Savage Reservation "still preserve their repulsive habits and customs" (103) such as marriage, families, religions, and extinct languages. The amount of conditioning is nonexistent, and the people in there can't escape.

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Individuality: This chapter is where the characters finally embark on the "savage land" which is society as we know it today. The guide speaks of the "horrors" of which this land embarks on. Amongst this list, he states several points regarding the practice of free religion, the live birth of a child, the concept of ethnic cultures, monogamy and more. Society as we know it today is not permitted in the society portrayed in the book as it does not give power to a higher power.

"'...about sixty thousand Indians and half-breeds...absolute savages...still preserve their repulsive habits and customs...marriage, if you know what that is...families...no conditioning...monstrous superstitions...Christianity and toteism and ancestor worship...extinct languages, such as Zuni and Spanish and Athapascan...pumas, porcupines and other ferocious animals...infectious diseases...priests...venomous lizards..'" (Huxley 103).

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This book stems entirely from the use of the drug soma which plays a significant role in the society portrayed. Soma is a powerful hallucinogenic substance that is widely consumed by the citizens of the World State to escape from any negative emotions they might experience. She repeatedly suggests to Bernard, who is questioning the superficiality of their world, that he should simply take soma to feel good and avoid these emotions. Lenina and many others in the novel have been conditioned to believe that soma is the answer to all their emotional needs.

"...and in spite of his misery absolutely refused to take the half-gramme...which she pressed upon him...'A gramme in time saves nine,' said Lenina, producing a bright treasure of sleep-taught wisdom. Bernard pushed away the proffered glass impatiently. 'Now, don't lose your temper,' she said. 'Remember one cubic centimetre cures ten gloomy sentiments'" (Huxley 89).

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Bernard's happiness comes from within. He enjoys observing nature and contemplating in his mind, without the bombarding noise of music. He is comfortable with unpleasant emotions. Throughout the date with Lenina, it is Bernard's individuality versus Lenina's conditioning. This collision is expressed during their conversation about freedom. Bernard asks "We begin giving [conditioning] at five. But wouldn't you like to be free to be happy in some other way, Lenina? In your own way..." while Lenina begs him to take soma, "why don't you take soma when you have these dreadful ideas" (pg. 91-92). Bernard both gives him the freedom to find true happiness yet isolates him from his community, giving him misery and loneliness. For Lenina, her ability to do the same has been taken from her. And, the reason why they both have to continuously consume soma is because both to be obedient and because true happiness can not exist without sorrow.

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Conditioning: As Bernard and Lenina embark on their date in New Mexico, Bernard excitedly proposes romantic ideas that involve just the two of them. However, Lenina has been conditioned by the societal norms and suggests attending public places and events, like games, instead. She believes that being alone in public is scandalous and that their time alone together in bed later that day is already enough.
As the night falls and Bernard accompanies Lenina back to their rooms, when he starts to express his true feelings to her about wanting to be more him. However, Lenina responds with several lines that reveal her conditioning and the mindset she has been molded into by society. This depiction showcases the powerful influence of conditioning and societal expectations in their lives. It reflects a society where personal desires and emotions are suppressed in favor of conformity and uniformity.

"But Lenina was crying. 'It's horrible, it's horrible,' she kept repeating. 'And how can you talk like that about not wanting to be a part of the social body? After all, every one works for every one else..'" (Huxley 91).

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During Lenina's and Bernard's date, Lenina felt that the date was just too empty and grim. She tried to turn on the radio because she couldn't just sit in silence. Even though she says that she likes being with Bernard, she says, "But it's lovely. And I don't want to look" (90) when Bernard says that he can't look at the sea with noise. Consuming technology is ingrained in these people's lives.

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While on the way back from a date with Lenina, Bernard attempts to be romantic and have a moment with just the two of them. However the moment is full of silence and just them, and Lenina expresses her discomfort. Bernard began to talk about how he felt, and Lenina finds herself hurt. "And how can you talk like that about not
wanting to be a part of the social body After all, every one works for every one else. We can’t do without any one. Even Epsilons" (Huxley 95)... Bernard is gaining individuality by expressing his desire to not follow everyone else, and to truly be free. Lenina loses any individuality by disagreeing and stating everyone works for everyone else.

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Power to Authority: This entire chapter goes off the concept of stripping an individual of their individuality. This part of the book introduces a required gathering of which every citizen has to attend at least twice a month, called the "Solidarity Service". Within this fellowship, they participated in a "ritual" that consisted of them chanting scriptures which pledged their body to Ford and have them become "one" with each other which depicted how all of their actions is unto the government, under one leader.

"'I drink to my annihilation.'...'Ford, we are twelve; oh, make us one, Like drops within the Social River; Oh, make us now together run As swiftly as thy shining Flivver.'...'I drink to the imminence of His coming.'...'Feel how the Greater Being comes! Rejoice and, in rejoicings, die! Melt in the music of the drums! For I am you and you are I'" (Huxley 80-81).

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Through this ritual called the "Solidarity Service," happiness stems from being "one with the Greater Being." Bernard expresses how "he was as miserably isolated now.... much more alone, indeed, more hopelessly himself than he had ever been in his life before," implying how being an individual will not result in feeling joyous (pg. 86). Only in the State, in Henry Ford, that happiness can exist and, like the other eleven around Bernard, everyone accepts this sort of life at face value. However, this happiness is being weaponized to condition and keep these people obedient, which is why Bernard is not as affected by the soma or the ritual. If anything, Bernard feels more miserable; therefore, this fake happiness is not true happiness.

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The Solidarity Service is designed to eliminate individuality and ensures everyone's reliance on sex, soma, and these external, materialistic things. The author directly hints at this when describing Bradlaugh's "balanced life" as "hers was the calm ecstasy of achieved consummation, the peace, not of mere vacant satiety and nothingness" (pg. 85). Furthermore, having Henry Ford as their deity also conveys this theme because Ford was the first to make a moving assembly line to mass produce goods, making it cheaper and faster. No matter the quality of the goods or how well the workers are treated, profit was the primary goal. Keeping a loyal labor force through these rituals is key to industrialization.

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Another way the government controls the people is by making them attend mandatory orgies. Sex and drugs (soma) is how they control the behaviors of the people of the World State. During their ritual, they were given "strawberry ice-cream soma" (81) which was like the blood of Ford. In order to make sure everyone drank the cup, it was "passed from hand to hand" (81).

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Whilst reading, we witness Bernard engaging in a ritual where the members are seen chanting, “Ford, we are twelve; oh, make us one" (Huxley 84). They're losing their sense of self-identity and individualization by merging together to become 'one.'

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After the night of dancing was done, everyone was sent back to their rooms. "Good-night, dear friends. Good-night, dear friends.” The loud speakers veiled their commands in a genial and musical politeness. “Good-night, dear friends” (Huxley 80)... Despite it being polite, everyone, including Bernard, obeyed and went back. They all acted like a herd of sheep being commanded back into their pens, hence losing any individuality from one another. Bernard didn't opt to disobey, but blended in with the crowd.

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After Death: This chapter starts off with Lenina's and Henry's date. At some point into their date, they both discuss the wonders of being able to be cremated once one has passed over. The cremated remains are then recycled into the environment without a choice as everybody is conditioned to be beneficial to the world.

"Henry spoke with a happy pride, rejoicing wholeheartedly in the achievement, as though it had been his own. 'Fine to think we can go on being socially useful even after we're dead. Making plants grow'" (Huxley 73).

Conditioned to the State: Lenina and Henry are perfect-conditioned individuals that contribute to the state with each and every one of their actions. They are on a constant move even on their date, keeping busy so that they do not have room to ponder about the world. They both are constantly exposed to drugs whether it be served or before they partake in bedroom activities with each other and are constantly force-fed euphoria.

"Soma served with coffee. Lenina took two half-gramme tablets and Henry three...Lenina and Henry were yet dancing in another world--the warm, the richly coloured, the infinitely friendly world of soma-holiday...how delightfully amusing every one was!...And yet, bottled as she was, and in spite of that second gramme of soma, Lenina did not forget to take all the contraceptive precautions prescribed by the regulations (Huxley 75-77).

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On their date after golfing, every interaction and every routine action aligns with their conditioning and with the State. This routine and "natural order" for the sake of stability reminds us how we refuse to leave what is familiar. "Lenina and Henry had what they wanted... They were inside, here and now---safely inside with the fine weather" (pg. 77). When they consume soma for that artificial happiness, engage in raves, and take contraceptives as if it was as natural as breathing, they are being force-fed euphoria. Happiness in this world is not free, true or genuine because everything is monitored, enforced, and purposeful. While exploring and expressing one's sexuality or having a polygamous relationship is a form of happiness, restricting the possibility of monogamy or asexuality is also limiting happiness. There are still rules, traditions, and "old ways" that are "the right way."

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Soma is one of the ways the government is trying to control the people of the World State. When Lenina and Henry entered the cabaret, they were already served soma. There was no description of them ordering and it only said, "Soma was served with the coffee" (75). Giving them no choice, but to take the soma is one way of control.

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During this chapter, we have a scene where a song bursts out about us (presumably society) wanting a bottle that makes them happy. The bottle contains soma, which is something everyone consumes for a go happy feeling, "the warm, the richly coloured, the infinitely friendly world of soma-holiday" (Huxley 80).

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This chapter does not necessarily highlight a cost of happiness for the benefit of science or "stability." Rather, in part 2, two characters of polar opposite sides of social status or approval, Bernard the outsider and Helmholtz the perfect man, struggling to find true happiness or content with their lives. Bernard is an individual because of his loneliness, his sadness, his physical defect, and his insecurity. He is ridiculed and excluded from the happy intimacy his peers boast about. Meanwhile, Helmholtz is an individual because of his sense of self-worth. He expresses how "'I feel I could do something much more important'" (pg. 70). Helmholtz, who fits all the social beauty standards and expectations of a man, struggles with the lack of challenge. He feels bored. He lacks happiness sourced by internal factors because society has conditioned people to feel happy from external sources, like drugs or sex. In summary, Helmholtz feels numb from the artificial happiness while Bernard is socially denied the artificial happiness.

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Lack of Individuality: This chapter heavily revolves around the idea of being unable to have a sense of individuality or to feel any emotion other than happiness or pride for the caste they were put in. This chapter spoke of Bernard's and Helmholtz's friendship and how they bonded despite obtaining separate principles even though they were both Alphas. They became friends with the feeling that there is more to the world rather than castes and conditioning. In our society, people are often encouraged to have their own personalities and feel the emotions they have every right to feel.

"'Did you ever feel as though you had something inside you that was only waiting for you to give it a chance to come out? Some sort of extra power that you aren't using--you know, like all the water that goes down the fall instead of through the turbines?'" (Huxley 69).

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The lower castes are taught to respect Alphas, who are tall and wear grey. The two Deltas pushing his helicopter were so conditioned that they did not realize Bernard was an Alpha. When Bernard told them to hurry up, just "one of them glanced at him" (65) since Bernard was shorter than the average Alpha. This kind of control has been placed on them since they were kids, and it just shows how conditioned they are to act around Alphas.

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Part two begins with focus on Bernard, an Alpha who finds himself having a hard time. He didn't look like an Alpha, but rather like a Gamma due to him being about 4 inches shorter than all the other Alphas. Bernard feels frustrated and finds himself thinking about, "men who never had to shout at an Epsilon to get an order obeyed; men who took their position for granted; men who moved through the caste system as a fish through water–so utterly at home as to be unaware either of themselves or of the beneficent and comfortable element in which they had their being" (Huxley 67). He feels isolated from others due to his differences; their height, their authority, and their social status.

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There was not much talk of industrialism or consumption within this part of the chapter, however, there was a brief mention of the Bureaux of Propaganda and the College of Emotional Engineering which holds different levels and jobs for each caste level. It showed the different functions of each caste in the building.

"The various Bureaux of Propaganda and the College of Emotional Engineering were housed in a single sixty-story building in Fleet Street. In the basement and on the lower floors were the presses and offices of the three great London newspapers--The Hourly Radio, an upper-caste sheet, in pale green Gamma Gazette, and, on khaki paper and in words exclusively of one syllable, The Delta Mirror. Then came the Bureaux of Propaganda Television, by Feeling Picture, and by Synthetic Voice and Music respectively--twenty-two floors of them. Above were the research laboratories.." (Huxley 65-66).

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Chapter 4 revolves around Bernard Marx, in which the audience understands his identity and role in his community. In other words, Marx is quite different from everyone else. He is smaller than most Alphas. he is not living out his life according to his conditioning like most people. He actively expresses his emotions, something taboo, when he hears Lenina reply "'And now I must fly, Bernard. Henry gets cross if I keep him waiting" (pg. 60). It is clear that in a society that rejects individuality and emotions, this is not an inclusive, welcoming, or comfortable way to live, so how could happiness possibly fit into that highly flawed society?

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Henry Foster called for some available people to push out a machine of his onto the roof. The next sequence introduces us to the employees of the hangar, "a single Bokanovsky Group, and the men were twins, identically small, black and hideous" (Huxley 66). While the description of them is crude, they have individuality from the rest of the others. The twins are significantly different from the other people. They were grown as a pair of two, and both lacked individualism from one another. From their appearance to genetically, they're one in the same.

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Early on during part 2, Henry Foster, an alpha, is comforting someone. He says to them, "Every one belongs to every one else, after all" (Huxley 50). While this may be an abstract approach, we often gain a sense of self-identity from the people we associate with and date. Having to share everyone and not be able to be exclusive, takes away from everyone's individuality. They all share the same identity from seeing and associating with the shared people.

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In this world, even happiness the citizens feel is fake, disingenuous, and unnatural. When Foster and the Assistent Director of Predestination were ignoring Marx, Marx overhears Foster recommending the Assistant Director to "have or try her" Lenina Crowne as if she was a product (pg. 46). Marx's response to this conversation highlights how he is the first true individual in this story. He expresses his anger towards the World State morals/beliefs about women and monogamy. When others began noticing Marx's facial expressions, they immediately offer him soma, a happy drug, which he refuses. It is interesting how advanced this world is, yet how incredibly broken the people are. They depend on drugs to numb themselves into feeling this artificial happiness that is quite disturbing.

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Whilst observing some children playing, the director notices a boy in tears who is being led by a nurse. Once asked about why the boy was distressed, the nurse noted, "It’s just that this little boy seems rather reluctant to join in the ordinary erotic play. I’d noticed it once or twice before. And now again to-day" (Huxley 33). It was stated in previous paragraphs about how it's normal for children to engage in 'a rudimentary sexual game.' However, this boy stands out since he's unwillingly to engage in said game with another young girl. It's also reinstated that it's a normal thing, since the nurse refers to the game as 'ordinary.' However, the boy is going against the grain by refusing to participate, hence gaining some individuality from other kids.