Nathaniel Hawthornes: The Artist of the Beautiful: Internal Class Divisions and the Struggles of Innovation By Andrew Schenkel

The great context of class separation often overlooks the differential value internal classicistic relationships. Or, often characterized in value systems, if not semantics, the definition of difference lays, in economic terms, as the difference in value and money. But, for once determined by the simple gratitude of devaluation, in the purest sense, towards a realization of financial stability inclusive to capable expansion of family values and traits, the well being of others is defined by that surplus of endeavor, and the distribution thereof. As in the case of Nathaniel Hawthornes less than traditional moral tale The Artist of the Beautiful, which, in fact, replicates the pure humanistic genius that defines Hawthornes work in reciprocity of value in terms of human emotion of content, as well as strength and determination to what end? In the strength of determination, the tale defines the value of surplus to a generation notwithstanding the intrinsic opportunity of technological advancement beyond the scope of the industrial era. Played against one another, if only in light of a moralistic town, as is such the case in all Hawthornes stories, the author plays advancement against the strength and internal values of dominant traits that value strength and labor. In that the tale, consumed with self importance, another trait of Hawthorne, surmises the climax of knowledge with the strength of non-industrial, pure workers, those family structures, small businesses providing basic and manual labor, with a family base as the recipient of the money rendered, and the destruction of the even the most beautiful and useless luxury items. The small business ventures, retaining their qualities of endurance, communicate through competition for the endearing love of the virtuous daughter of a man, who by means of keeping track of the years past, and the history there within, does not see the value in the possibilities of the future. No more to understand the need for a strong base to support his daughter in years to come, all forms of technological advancement, in his view, becomes a threat to the stability of traditional strength and labor force. As did the competition subside, not for love of money, but for love of a woman; in the values of both stability and innovation, status symbols resound at the strike of a young child, against the advancement of technology to replace the human ethics. As strange juxtaposition, in a story more advanced than could be once understood. Here we see the alignment of two causes; first, the reproductive value of a woman and that destructive force against technological advancement, which must, logically, represent as struggle between the worker and the innovation, as is the freedom represented by the standing of the free woman in her society, a mother and fire keeper, at a home, in the protection of her father. And, the peace brought by super advanced technological surplus, even at the point of destruction,

between two estranged class polarize, and their equative bid for the value of their work. The peace of mind, in the technological advancement, at the simple and mind-felt release of valuation, the endeavor of beauty, seen to bring no reward but to the deliverance of some sort of constant struggle between men who provide for the society, in opposing forms of service rendered labor. The strange and unique ending, albeit truly distasteful to the want of constant connection between capitalistic endeavor and emotion, can help to explain the strange semantic (Appleby, 4) properties that caused the intrinsic opposition to both freedom and innovation for centuries. Economist often point towards the new world as a catalyst for change. Adams divides the conquest into a capitalist expansion of devaluation and the subsequent recovery, Marx conquers the ideals of freedom with space and time, which cannot ignore the very roots that he so desires, and Weber (Appleby) cannot forgoe the moralistic properties of expansive and Christian philosophy bent on the health and construct of constant productivity. But, what can be said of the expanse of possibility that obstructs Marx, and recounts the opportunity for trust valuation with Adams, in the ultimate provision of a non-confrontational advance in technology, so great that it could provide peace in the mind of the generation. Only that it were, says Hawthorne, in response to idealistic treasures, that were the time spent in valued labor becomes the time lost in just reward, only to receive the torment of destructive forces, by the very possible recipients of its ease and finance. Moreso, the peace at which the collector of time and labor, both at the exceed of a lifetime of work, disturbs the very structure of the destructive force in a preemptive and long sought relationship to provide them with the same wonders and enlightenment, if not from the opportunity of the years of labor spent. The final agreement is founded on the productivity of the man, outside the realm of either capitalism or progress, but in the purest form of strength of conquest or prevention. It seems, that is one reach of a babies arm, Hawthorne describes the inevitable struggle so ignored by Adams, Marx, and Weber, and only briefly gestured to by Appleby, not in length of digression, but certainly brevity of allegory. In the same measure, as not refraction, capacity of technology to impress the virtuosity of social idealism is a resounding motivation for the construct of systems whereby the working class must participate in the system to attain the wealth and riches only presented in brevity to the working class. But, the context does not differentiate between the presentation and jealousy, whereas the juxtaposition is, itself, merely an acknowledgement of the internal class struggle. Moreover, the struggle is internal, and cannot exceed the barriers of the determination if not taken to a length of superiority that measures the amount of work in weight, rather than hours accomplished, in solidarity, towards the working order. What can clearly be said, though, given the satirization, is that the presentation of technology brought on a level unease amongst the working class that the purest humanistic nature appeared in a pure sense, without regard to outcome or device, to eliminate the possible threat to an established and respected way of life. If not virtuous, perhaps understood in the era, was the lack of legal structure that caused a need for protectorate measures against the so-called vandals of negative capitalism themselves, the men seeking these sexual remorse, without emotion, for the lack of reciprocation. In the pursuit of security, comes the destruction of advancement, as the distrust of advancement, and its ingenuitive presentation, disturbs a system of representation in the common sense of most men. Strange friends, says

Hawthorne, but friends nonetheless, are the destructive qualities of both labor and innovation. In that, as represented to the betterment of a mans standing, the virtuous eyes of want of stability and family, not of riches and wealth, can a man find agreement on the goals of life, and therefore on the competition there within. As such, Hawthornes communistic tail delivers, and stunningly, if not to the force of his pen against the very ideals of his time, a complacent explanation of the years of non-advancement in the technology of industrial capacity to the free the worker. That is, that women would bear children and be free to pursue luxury and wealth, but only so much as their natural forces to be protected were satisfied by the stability of worker-place provisions. In that both parties, those of want of luxury reward and labor reward would seek to destroy each other for fear that advancement would render them obsolete to the very masses that they engendered. So, what modern measure can be told here? The loyalty of innovation to the deliverance of those that are imbedded in the culture of which it is an enemy, will, by nature, destroy the opportunity for community building on the very construct of moral values and family values. That the love and trust of children, with the purchasing power of and knowledge of singular enlightenment, is a post hoc, ergo proctor hoc, is a deviation from the system of capitalistic advancement. In this sense, consumption of high tech, luxury items, cannot satisfy the demand for traditional values in a culture, and will therefore, face a resistant, if not destructive, purely inevitable force against its advancement brought on solely by the ease of all men to compete, compromise, and mitigate a value system. With a winner and loser defined by the complacency of lasting completion. In this measure, class divisions may reach necessity, and the well being of class values becomes easily entrenched between those that purchase and those that make. But, Hawthornes tale is not about a class struggle, but a struggle between class subdivisions, which, will entangle themselves for want of a value system, in which they can compete. So, in conclusion, it can be logically said that the complacency and readiness of a ruling group to allow a struggle within a class, combined with the want of maintaining a standard of value within the class workers themselves, which guarantees a struggle, created a lasting lull in innovative , capitalistic, and technological advancement in the 14 -16 hundreds. Moreso, it can be said that for want of foreign treasury, the only objection were the idealists values of society that opposed advancement by means of social construct, naivety, readiness for familial structure and protection against outside forces that could, in many senses, use the reward of treasury to corrupt the values of the society.