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12-Feb-2018 00:38

Thus Connie is stirred by the feel of Mellors “warm, living buttocks” and struck by the “small, bud-like reticence and tenderness of the penis” (773-774).

His penis is “proud” and “lordly,” “Like another being!

Even these smaller things are powerful in their own way: the daffodils are “so strong in their frailty” (714), and the pheasant chick is “so cheeky” and “so utterly without fear” (733).

People too are described in a language evocative of plant life–their sturdy bodies giving an impression of being firmly planted in the earth or gravitating toward it.

He is therefore trying to talk Connie into having a child by another man that would be raised by Clifford as the heir of Wragby.

To Connie, on the other hand, it is the mental life that “[begins] to feel like nothingness” (691), and her spiritual awakening is intimately bound up with her sexual awakening, which she experiences with her lover, and her husband’s servant, Oliver Mellors.

But in its attempt to bring things back to human scale, vitalists rebel against the notion of transcendence and strive to return to the prelinguistic moment before the origin of language. We have abstracted the universe into Matter and Force, we have abstracted men and women into separate personalities–personalities being isolated units, incapable of togetherness–so that all great relationships are bodiless, dead” (67).

My point of departure will be Julian Moynihan’s observation that “dramatizes two opposed orientations towards life, two distinct modes of human awareness: the one abstract, cerebral, and unvital; the other concrete, physical, and organic.” He relates this comment to a passage from Lawrence’s essay “Apropos of ,” where the author says that “There are many, many ways of knowing, there are many sorts of knowledge. Lawrence’s elucidation of the meaning of his own novel should be seen as legitimate, for it is agreed that he has explicitly written a programmatic text (roundly criticized as ideological), with the main character serving as his explicit mouthpiece in condemning the reigning cultural values.

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The mental outlook of vitalism, a philosophy championed by D. Lawrence, was formed, as I will argue, as a backlash against what it perceived as the technocratic civilization’s insensitivity to human temporality and the consequent disempowerment of man.

During their intercourse, “her womb, that had always been shut, had opened and filled with new life,” and so “in her womb and bowels she was flowing and alive now” (747).

In fact, it is her “whole self [that] quivered unconscious and alive, like plasm” (774).

Mellors, in turn, is originally depicted as a “pistil of an invisible flower,” “a little frail and quenched,” although still as “curiously full of vitality” (713, 689).

After their sexual encounter, he tells Connie: “I thought I’d done with it all.

The mental outlook of vitalism, a philosophy championed by D. Lawrence, was formed, as I will argue, as a backlash against what it perceived as the technocratic civilization’s insensitivity to human temporality and the consequent disempowerment of man.During their intercourse, “her womb, that had always been shut, had opened and filled with new life,” and so “in her womb and bowels she was flowing and alive now” (747).In fact, it is her “whole self [that] quivered unconscious and alive, like plasm” (774).Mellors, in turn, is originally depicted as a “pistil of an invisible flower,” “a little frail and quenched,” although still as “curiously full of vitality” (713, 689).After their sexual encounter, he tells Connie: “I thought I’d done with it all.But the two ways of knowing, for man, are knowing in terms of apartness, which is mental, rational, scientific, and knowing in terms of togetherness, which is religious and poetic. He insists that the valorization of intellectualism divorced from feeling and sensation fragments human existence and leaves it barren and empty of meaning (Clifford’s stories are meaningless), while tenderness and loving connection (Connie and Mellors’ love) are capable of lifting sexuality from the realm of animal nature and transforming it into something that is genuinely human.