6 Dec 2015

Francis Bacon: Wisest, Brightest, Meanest

“If parts allure these think how Bacon shin’d
The wisest, brightest and meanest of mankind.”

Bacon was the wisest because of his worldly wisdom, he was brightest owing to his powerful intellect and the art of writing terse essays, and he was meanest due to his treacherous character.

The above mentioned remark on Bacon was made by a renowned and marvelous poet, “Alexander Pope”. If we observe critically, this statement holds its validity. For Bacon appeared to be a true child of Renaissance. Undoubtedly he was a man of wisdom and powerful intellect. But all at once he was a calculating character, keeping an eye on the main chance. He was a true follower of Machiavelli. He failed to harmonize his mixed motives, complex principles and high aims together. He wanted to strive after the selfless scientific truth but he was conscious that nothing could be done without money and power. So, he strived after material success. Bacon belonged to the age of glory and greatness, surprising meanness and dishonest conduct and he could not avoid these evils.

Bacon was a man of multi-talents. His wisdom was undeniable. The thirst for infinite knowledge and his versatility was truly astonishing. He possessed an intellect of the highest order. He was learned in Greek, French, Latin, English, Science, Philosophy, Classics and many other fields of knowledge. He is regarded as the creator of the modern school of experimental research. He held that “man is the servant and interpreter of nature”. He supplied the impulse which broke with the medieval preconceptions and set scientific inquiry on modern lines. He emphasized on experimentation and not to accept things for granted. Bacon was indeed an eloquent prophet of new era and the pioneer of modern sciences.

The essays of Bacon also portray his intellect and practical wisdom. The varied range of subjects too expresses that ‘he had taken all knowledge to be his province’. Bacon could utter weighty and pregnant remarks on almost any subject, from “Greatness of Kingdoms” to “Gardens”. The essays are loaded with the ripest wisdom of experience and observation conveyed through short, compact and terse sentences. One cannot deny the sagacity and shrewdness of his counsels. Bacon’s essays deal with man. He is an able analyst of human nature, and his conduct in public and private affairs. His comments regarding man’s behaviour may at times sound cynical but they are undeniable truths. He says:

“A mixture of a lie doth even add pleasure.”

Bacon is true here for most of the people would find life terrible without false hopes and false impressions. His views about friendship, though lacks in feelings and emotions, yet these are undeniably true to human nature.
Following are a few examples of his wisdom.

“One who studieth revenge, keeps his own wounds green”.

And

“Men in great places are thrice servants”.

So, like a very wise man he coin ideas and teaches them to make people wise in worldly terms.

Bacons brightness is best illustrated in the way in which he clothes his wisdom into brevity and lends the readers a great pleasure. The compactness of thought and conciseness of expression was a virtue in an age when looseness in thought and language was the rule. The essays are enriched with maxims and proverbs. He supports his ideas and arguments with innumerable quotations, allusions and analogies which prove his wide knowledge and learning. The aptness of the similes, the witty turn of phrases and the compact expression of weighty thoughts are evidence enough of the brightness of his intellect.

§ “Suspicions among thoughts are like bats among birds.”

§ “Money is like much, except it be spread.”

§ “Virtue is like precious adours --- most fragrant, when they are incensed or crushed.”

Moreover, the precise and authentic turn of sentences and the condensation of thoughts in them have been enhanced by the antithetical presentation. Such as:

“A lie faces God and shrinks from man.”

“The ways to enrich are many and most of them are foul.”

“It is a strange desire to seek power and to lose liberty.”

“Through indignation, men rise to dignity.”

Thus with the tool of antithesis, Bacon made his argument many times stronger and influential than a simple sentence. He created so much wit and strength in such precise writings that they are still valid and famous. No man individually did provide such strength and simplicity to the English language than Bacon. Bacon tried to reach the reader’s mind by a series of aphoristic attacks. Therefore he is considered as the pioneer of modern prose. There is hardly any equal of him for clear, terse and compact writing.

Now, it appears to be an irony of nature that a man with such a tremendous intellect and wisdom had such a mean character. Bacon was not mean in the sense of being a miser. He was indeed reputed to be a very generous. The manner in which Bacon betrayed his friends, especially Essex, proved him most ungrateful and ignoble man. He made friendship and uprightness subordinate to his success. He always kept his eye on the main chance, worshipping the rising sun and avoiding of the setting one.

His marriage was also a marriage of convenience. He did not hesitate to take part in political intrigues in order to promote his ambition. His letter to the king and queen were also full of flattery that it was hard to believe that they came from the pen of such an intellectual man.

Though he was wise yet he showed certain incapacity of emotions and this trait can also be witnessed in his essays. He took the purely personal and domestic matters of a man – like marriage, friendship, love etc in terms of pure utility. Such as:

“He that hath wife and children hath given hostages to fortune.”

And

“Those that want friends to open themselves unto are cannibals of their own heart.”


In short, Bacon was a man of the world – worldly wisdom and worldly convenience. He had a “great brain” but not a “great soul”. His complex and contradictory characters will continue to be a psychological enigma for the readers to understand. So, he was definitely the wisest, brightest and meanest of mankind.

Francis Bacon: Worldly Wisdom

Bacon was, definitely, a worldly wise man. He was the wisest and the meanest of mankind. He was truly of Renaissance; the age of accumulating knowledge, wealth and power. Being a true follower of Machiavellian principles, he led his life for worldly success. He was a man of shrewd and sagacious intellect with his eyes fixed on the main chance. And what he preached in his essays was also the knowledge, needed for worldly success.

There is no doubt that Bacon’s essays are a treasure house of worldly wisdom. The term worldly wisdom means a wisdom which is necessary for worldly success. It does not need any deep philosophy or any ideal morality. But Bacon was a man of high wisdom, as he himself pronounced, “I have taken all knowledge to be my province”. Bacon also preached morality but his morality is subordinate to worldly success and he never hesitated to sacrifice it for worldly benefit. His essays are rich with the art which a man should employ for achieving success in his life, such as shrewdness, sagacity, tact, foresight, judgment of character and so on.

The subject of Bacon in his essays is the man who needs prosperity in worldly terms. Bacon’s essays bring men to ‘come home to men’s business and bosoms’. He teaches them, how to exercise one’s authority and much more. When he condemns cunning, it is not because of a hateful and vile thing, but because it is unwise. That is why the wisdom in his essay is considered a ‘cynical’ kind of wisdom. He describes his essays as ‘Counsels – civil and moral’.

In his essay “Of Truth”, Bacon appreciates truth and wishes people to speak the truth. He says:

“A lie faces God and shrinks from man.”

He warns human beings against the punishment for the liar on the doomsday. But at the same time, he considers a lie as an ‘alloy’ which increases the strength of gold and feels it necessary for the survival on earth. He says:

“A lie doth ever add pleasure.”

---this is purely a statement of a “worldly wise man”.

The essay “Of Great Places” though contains a large number of moral precepts yet in this very same essay he also preaches worldly success.

“It is a strange desire to seek power and to lose liberty; By pains men come to greater pains”.



Then Bacon suggests that men in authority should work not only for the betterment of public but also for their own status:

“All rising to great place is by a winding stair; and if there be factions, it is good to side a man’s self whilst he is rising and to behave himself when he is placed.”

It is purely a utilitarian advice and it surely holds a compromise between morality and worldly success. Even when Bacon urges a man not to speak ill of his predecessor, it is not because of high morality but because of the fact that the man who does not follow advice would suffer with unpleasant consequences.

Bacon’s approach towards studies is also purely utilitarian. In his essay “Of Studies”, he does not emphasize on study for its own sake, but for the benefit which it can provide to man to be supplemented by practical experience.

“Reading maketh a full man, conference a ready man and writing an exact man.”

And then he says:

“Some books are to be tasted, others to be swallowed, and some few to be chewed and digested.”

Bacon also points out the effects of different branches of studies on a man’s mind and thinks it helpful in the cure of different mental ailments and follies.
His essay “Of Suitors” totally reveals Bacon’s shrewd insight. Although he suggests that a suitor should not be disloyal towards his petition and should tell him the truth about the chances of winning the suit without leaving him wandering in false hopes. Bacon suggests that a patron should not charge extensive amounts for a small case. But then he dilutes all this by saying if the patron wants to support the non-deserving party, he should make a compromise between both of them, so that the deserving party would bear not great loss. This is a purely utilitarian approach and it shows what Bacon himself had been in his career, for it was his own profession.

In the essay “Of Revenge” Bacon shows a certain high morality by saying that:

“Revenge is a kind of wild justice; One who studieth revenge, keeps his own wounds green.”

He feels dignity in forgiving ones enemy. But then he says that even revenge is just in the cases when one can save one’s skin from the hands of law.
Bacon showed a certain incapacity for emotions. He took the relation of friendship for its benefit and made a purely worldly approach to the subject which intimately deals between two persons. He gave us the uses and abused of friendship. He says:

“Those that want friends to open themselves unto, are cannibals of their own hearts.”

This essay clearly shows Bacon’s cynical wisdom and that his morality is stuffed with purely utilitarian considerations.

Bacon considers love as a ‘child of folly’. In his essay “Of Love” he says:

“It is impossible to love and to be wise.”

He considers wife and children as hindrance in the way of success and progress. He says:

“He that hath wife and children hath given hostages to fortune.”

Afterwards in his essay “Of Marriage and Single Life” he tells the ‘benefits’ of a wife.

“Wives are young men’s mistresses, companion to middle age and old man’s nurse.”

In his essay “Of Parents and Children” Bacon puts:

“Children sweeten labour, but they make misfortune more bitter.”


All these statements show his essentially mean and benefit seeking attitude, even in the matters of heart. In short, Bacon’s essays are a “hand book” of practical wisdom enriched with maxims which are very helpful for worldly wisdom and success.

Francis Bacon: A Moralist

Bacon is not a true moralist. His morality is a saleable morality. He is a moralist-cum-worldly wise man. Bacon appears as a moralist in his essays, for he preaches high moral principles and lays down valuable guidelines for human conduct. Some of his essays show him as a true lover and preacher of high ethical codes and conducts. For instance, in “Of Envy”, he puts:
“A man that hath no virtue in himself, ever envieth virtue in others.”
Then, in his essay “Of Goodness and Goodness of Nature” he says:
“But in charity there is no excess; neither can angel or man come in danger by it.”
Again, he appears to be a lover of justice in his essay “Of Judicature”:
“The principal duty of a judge is to suppress force and fraud.”

In spite of all given examples, one cannot deny the fact that Bacon was a “Man of Renaissance”. He had a deep insight in human nature. He knew that man is naturally more prone to evil than good. He was a clear-eyed realist who saw the weakness in human nature and drawbacks of human conduct and also knew that man is not capable of acting according to noble set of ‘ideals’. Though Bacon’s morality was greater than that of average man’s, yet it was not of the highest order. The matter of good and right was important for him but not if it proved too costly in worldly terms. On one hand, he preached high moral principles and on the other hand, he also expressed a mean capacity by compromising upon those morals for the sake of worldly success. For this reason, William Blake, a spiritual poet says about his essays:

“Good advice for Satan’s Kingdom.”
Blake considers any utilitarian advice contrary to God’s ways, but Bacon does not bother for that. He considers this world more important and striving after the success in this world is equally important. Bacon discusses man as he “appears” and not as he “ought to appear”.

In his essay “Of Great Places” Bacon certainly shows a high morality when he condemns or at least dislikes the practice of ‘wrongs’ on part of high officials.
“In place there is license to do good and evil; where of the latter is a curse.”
Afterwards he appreciates the power of doing good.

“But power to do good, is true and lawful end of aspiring.”
But besides these moral approaches, he also supports the idea of adopting certain disloyal means to reach a high position.

“It is good to side a man’s self whilst he is in the rising and to balance himself when he is placed”.

Thus, like a moralist, Bacon preaches the noble dimensions of great place, but with this statement his purely utilitarian approach also comes forth with all its power.

In the essay “Of Truth” he appears to be a ‘genuine’ admirer of truth and seems to install the love of truth in his readers.

“It is heaven upon earth, to have man’s mind move in charity, rest in providence and turn upon the poles of truth.”
But he also points out that

“Falsehood is like an ‘alloy’ in gold and silver, which makes the metal work better even though it reduces, the value of the metal”.
He says:
“A mixture of a lie doth ever add pleasure.”

By putting this he has diluted all the effect of his own words said in the praise of the truth.

One can find the same strange mixture of high ethics and utilitarianism in the essay “Of Revenge”. In this essay Bacon condemns revenge by saying:
“Revenge is a kind of wild justice.”
And
“One who studieth revenge, keeps his own wounds green.”

He expressed that there is no place of revenge in high society and it is a high quality to forgive an enemy. Hereafter, Bacon spoils the effects by putting that in some cases man is justified in taking revenge, if the avenger can save his skin from the eyes of the law. He says:
“But then let a man take heed the revenge be such as there is now law to punish; else a man’s enemy is still forehand”.
In his essay “Of Suitors” Bacon says that a man should refuse to undertake a suit if it is by giving a false hope to the petitioner and that one should not demand undue reward for his services. Those who employ crooked methods to win suits are the worst offenders of society. But he also says that if a patron wants to favour the undeserving party, he should bring both the parties to a compromise for this would be less dangerous for him. So, to Bacon, morality and ethical codes seem inferior to worldly considerations.

“Of Simulation and Dissimilation” is another example of the strange mixture of morality and prudence.
“The best position and temperature is; to have openness in fame and opinion; secrecy in habits; dissimulation in seasonal use; and power to feign, if there be no remedy.”

Bacon’s morality has also been described as a cynical kind of wisdom. This impression is confirmed by even those essays which deal with strong private relations between men. “Of Friendship”, “Of Parents and Children”, “Of Marriage and Single life” and “Of Love”, all depict a certain kind of utilitarianism and worldly benefit. Here Bacon expresses a definite failure of emotions, for he takes the pure matters of heart in terms of their uses and abuses.
In short, though Bacon’s essays portray morality and high ethical standards, yet he does not appear as an ideal moralist and these are but the “flashes of morality”. He is not a true moralist.

Is swift a misanthrope?

Swift is not a misanthrope rather he is a philanthrope. It is the misconception of those who think Swift as a misanthrope. Swift only wants to reform mankind out of their follies and stupidities. He says that the chief end of all his labour is:

“to vex the world rather than divert it”.

Secondly, he declares that:

“I have ever hated all nations, professions, and communities and all his love is towards individuals.”

Thirdly, though Swift does not believe that:

“Man is a rational animal”.

Yet he believes that:

“Man is capable of becoming rational if he makes the necessary efforts.”

But we see that Swift is notorious for being misanthrope. He was subjected to this allegation during his lifetime because the critics, identifying Gulliver with Swift, attributed Gulliver’s blunders to Swift. That Gulliver, in the last voyage, becomes a misanthrope is undeniable and indisputable. Prima facie, it appears that by developing a negative view of mankind, he starts preferring horses to men, but a solid reason of Swift underlies this act of Gulliver.

We observe that in the fourth voyage, Gulliver reaches a country of animals, ruled by animals. There are two categories of animals living there in: ugly and repulsive brutes – Yahoos:

“Yahoos who are unteachable brutes, cunning, gluttonous and disposed to great mischief”.

And comparatively better and nice-looking animals – Houyhnhnms. The moment he enters the country he is confronted with Yahoos and they give him such a nasty and obnoxious treatment that he develops a disliking for them in his heart, which is later converted into hatred owing to their disgusting physical appearance and their filthy and mischievous way of life. But his first meeting with Houyhnhnms, on the other hand, proves a nice experience. And this:

“First impression proves the last impression”.

They secure him against Yahoos, behave properly and gracefully escort him to their abode.

“The behaviour of horses shows him to be animals with an extraordinary power of understanding.”

Naturally, this kind of treatment creates a sort of fondness in Gulliver's heart for Houyhnhnms and their way of life. Upto this time, nothing is objectionable, but his fault begin when he become so enamored of Houyhnhnms that he starts hating man or equating Yahoos with men, he begins to abhor Man. He develops a general hatred against all men. All the subsequent incidents – his hatred against the Captain, against his family, etc. – reflect his misanthropy.

The blunder which Gulliver committed is that, he over-idealizes them because Gulliver is a man who is fed up with Man’s corruption. Therefore, he cannot see corruption in Man. He finds Yahoos in a detestable and abhorrent condition on account of their being a slave of emotions, sensuality and sentimentality. He says:

“Yet I confess I never saw any sensitive being so detestable on all accounts; and the more I came near them, the more hateful they grew, while I stayed in that country.”

Houyhnhnms, in a comparatively better condition, lack that type of corruption that Yahoos have, for Houyhnhnms have no emotion.

“Houyhnhnms are free from lust and greed.”

Naturally, he attributes whole of Man’s corruption to emotions, passions and sentimentality. As a remedy, he starts hating emotions, passion and he falls a victim to pure intellect.

“Here was neither physician to destroy my body, nor lawyer to ruin my fortune, here were no gibers, …, backbiters, …, bawds, …, ravishers, murderers or … poxes.”

So, he mis-idealize Houyhnhnms, due to their pure intellect, somehow establishes a subjective ideal before him i.e. to be a man is to have pure intellect. He thinks:

“The only remedy for doing away with Man’s corruption and pollution is to get rid of all kinds of emotions”.

In the country of Houyhnhnms, when Gulliver has a choice, he adopts for the Houyhnhnms way of life, completely rejecting Yahoos’ path. But when he is compelled to leave the country and to break away form his beloved way of life, and to come to another way of life which he dislikes, it is but natural for him to hate it. In fact, his this ideal is perfectly erroneous. Swift says:

“Idealism leads towards destruction.”

So, it is wrong to detest Man, equating him with Yahoos and it is again inappropriate to set up the ideal of perfect man on the basis of Houyhnhnms’ pure intellect because neither a Houyhnhnms nor a Yahoo is a man, instead, man is a juxtaposition of both intellect and emotions.

“The best code of conduct is Golden Mean which is ‘balance’.”

So he mis-defines Man. However, the fact of the matter remains whether Swift becomes a misanthrope or not, but can we impute Gulliver’s misanthropy to Swift? If we virtually succeed to establish, some identity between Swift and Gulliver, Swift, too, will become a misanthrope.
But according to Swift a man is he who strikes a balance between rationality and sensuality and this balance is not gifted by birth. It has to be acquired. That’s why even Gulliver is subjected to Swift’s satire, for he loses the said balance.

That is the reason we don’t identify Gulliver with Swift and, inspite of Gulliver’s misanthropy, we call Swift a great philanthropist. As he, himself, says:

I write for the noblest end, to inform and instruct mankind.”

Bertrand Russell: Prose Style

Bertrand Russell is one of the greatest masters of English Prose. He revolutionized not only the subject matter but also the mode of expression. He has in him a happy blend of greatest philosopher and a great writer. He was awarded Nobel Prize for literature in 1950. The subject matter of his essays may be very difficult but his manner of expression is so lucid and simple that even a layman can understand him without any special difficulty. It is a rare privilege which only few prose masters enjoy. The precision and clarity which Russell’s prose style possesses are very rare in the bulk of English prose. 

Russell has justly been regarded as one of the great prose stylists of the 20th century. Although he is not a literary writer yet his work devoted mainly to problems of philosophy, ethics, morality, political, social life and economics, etc. impresses us greatly by its literary qualities. 


Of course, Russell's style sometimes becomes difficult for the average reader who comes across sentences which he has read for more than once in order to get the meaning. Russell’s style appeals mainly to our intellects and very little to our feelings or emotions. He uses words simply as tools, to convey his meaning plain and effective and not to produce any special effects. It is not a coloured or gorgeous style. Nor is there any passion in it. It is somewhat cold. 



There are no “jeweled phrases” in his writings nor sentences over which we would like to linger with the aesthetic pleasure. Russell’s style is intellectually brilliant. He can condense an idea or a thought in a few words if he so desires. Russell is always direct, simple and lucid. He knows that the complexity of expression leads to ambiguity. Nothing can be more lucid than such opening lines: 

“Happiness depends partly upon external circumstances and partly upon oneself.”
“Of all the institutions that have come down to us from the past, none is so

6 Nov 2014

Autobiographical Element in Heart of Darkness

Heart of Darkness is based upon Conrad’s own experiences in life. This novel is a record of Conrad’s own experiences in the course of his visit to the Congo in 1890. 

As a boy, Conrad dreamed of travel and adventure. He was only nine years old when, looking at a map of Africa’ of the time, he said to himself:

“When I grow up, I shall go there.”

In Heart of Darkness, the fictitious character, Marlow also tells his friends on the deck of a steamboat that, in his boyhood, he had been greatly attracted by the African country known as the Congo, and that the river Congo flowing through that country had exercised a particular fascination upon him.

In order to go to the Congo, Conrad had to take the help of an aunt who was by vocation a writer of novels. Through her influence, Conrad obtained a job with a trading company as the captain of a steamboat which was to take an exploring expedition led by Alexandre Delcommune to a place called Katanga in the Congo. Conrad felt very pleased with the prospect of being able to visit the region of his boyhood dreams. However, Conrad’s pleasure was greatly shattered by a quarrel which he had with Alexandre Delcommune’s brother who was functioning as a manager under the same trading company at a trading station on the way.In Heart of Darkness, Alexendre Delcommune’s brother becomes the manager of the Central Station. Marlow makes very unfavourable comments on the manager of the Central Station because Conrad had formed an adverse view of Alexendre Delcommune’s brother with whom Conrad had quarreled. Marlow also gets job of captain on a steamboat through her aunt’s influence.

Conrad’s main duty, after getting job on a steamship, was to bring one of the Company’s agents whose health had been failing. The name of this agent was Klein. He subsequently died aboard Conrad’s steamship by which he was being brought. It was this agent, by the name of Klein, who is transformed into Mr. Kurtz in Heart of Darkness.

Conrad had many unpleasant experiences in the course of his visit to Congo, which he recorded in a diary to which he gave the name of the Congo Diary. Marlow also records the disastrous effects of the climate of the Congo upon the white traders and agents who were sent by the Belgian Companies to this region.
Furthermore, Marlow experiences the same sense of enlightenment and the same process of maturing through disillusion and defeat which Conrad himself underwent during his travels in the Congo.

It has therefore to be recognized that Heart of Darkness is, to a large extent, an autobiographical book because, in most of the essentials, Marlow’s experiences and feelings are very much the same as Conrad’s own had been. There is a lot of resemblance between Conrad’s Congo Diary and the contents of the novel Heart of Darkness to justify such an assumption. 

Conrad’s experiences in the Congo have been described by a critic as exasperating, frustrating, and humiliating; and Marlow’s experiences in his contact with most of the white men in the Congo are of the same kind. Marlow undergoes an extreme personal crisis; and this crisis is very much the same through which Conrad himself underwent in the Congo. 

In conclusion, we may add that Marlow’s outlook upon life of his philosophy of life is very much the same as Conrad’s own was. Marlow appears as a pessimist in the novel; and Conrad himself was a pessimist too. Marlow recognizes the existence of certain virtues in human beings just as Conrad himself did. But, on the whole, Conrad had formed certain depressing ideas about life in general, and Marlow too expresses similar ideas about life. Marlow’s reaction to most people, whom he meets in the course of his travels, is unfavourable and disappointing; and so were Conrad’s own reactions to the people whom he met in the course of his voyage. Marlow is more or less a lonely, isolated figure despite the presence before him of four of his associates to whom he tells his story; and Conrad was a lonely figure too.

Thus both in externals and in terms of the inward mental life, Marlow meet the same fate which Conrad had met.

Racism in Conrad's Heart of Darkness

Joseph Conrad develops themes of personal power, individual responsibility, and social justice in his novel Heart of Darkness. This novel has all the trappings of the conventional adventure tale – mystery, exotic setting, escape, suspense, unexpected attack. Yet, despite Conrad’s great story telling, he has also been viewed as a racist by some of his critics. Achebe, Singh, and Sarwan, although their criticisms differ, are a few to name.

The Nigerian writer Chinua Achebe has claimed that Heart of Darkness is an “offensive and deplorable book” that “set[s] Africa up as a foil to Europe, as a place of negations at once remote and vaguely familiar, in comparison with which Europe’s own state of spiritual grace will be manifest.” Achebe says that Conrad does not provide enough of an outside frame of reference to enable the novel to be read as ironic or critical of imperialism.

Heart of Darkness projects the image of Africa as "the other world," the antithesis of Europe and therefore of civilization. The book opens on the River Thames, tranquil, resting, peacefully “at the decline of day after ages of good service done to the race that peopled its banks." But the actual story takes place on the River Congo, the very antithesis of the Thames. It has rendered no service and enjoys no old-age pension. We are told that "Going up that river was like traveling back to the earliest beginnings of the world."

Conrad uses Marlow, the main character in the novel, as a narrator so he himself can enter the story and tell it through his own philosophical mind. Conrad used “double speak” throughout this novel. Upon arriving at the first station, Marlow commented what he observed.

“They were dying slowly – it was very clear. They were not enemies, they were not criminals, they were nothing earthly now, nothing but black shadows of disease and starvation lying confusedly in the greenish gloom.”

Marlow felt pity toward the natives, yet when he met the station’s book keeper he changed his views of the natives.

“Moreover I respected the fellow. Yes. I respected his collars, his vast cuffs, his brushed hair. His appearance was certainly great demoralization of the land he kept up his appearance.”

Early in his journey, Marlow sees a group of black men paddling boats. He admires their naturalness, strength, and vitality, and senses that they want nothing from the land but to coexist with it. This notion prompts him to believe that he still belongs to a world of reason. The feeling is short-lived, however, for it is not long before Marlow, too, comes to see the Africans as some subhuman form of life and to use the language of his day in referring to them as "creatures," "niggers," "cannibals," and "savages." He does not protest or try to interfere when he sees six Africans forced to work with chains about their necks. He calls what he sees in their eyes the "deathlike indifference of unhappy savages." Marlow exhibits some humanity in offering a dying young African one of the ship's biscuits, and although he regrets the death of his helmsman, he says he was "a savage who was no more account than a grain of sand in a black Sahara." It is not the man he misses so much as his function as steersman. Marlow refers to the "savage who was fireman" as "an improved specimen." He compares him, standing before his vertical boiler, to "a dog in a parody of breeches and a feather hat, walking on his hind legs." 

Conrad was not only racist but also ignorant. He would often mix ignorance with racism when he described the natives. 

“They howled and leaped and spun and made horrid faces, but what thrilled you was just the thought of their humanity – like yours – the thought of your remote kinship with this wild and passionate uproar. Ugly.”

The end result of Conrad’s ignorance of not knowing the behaviour of African people concluded his division of the social world into two separate categories: “us”, the Europeans and, “them”, the Africans. He considered the Africans inferior and doomed people.

To conclude, it may be said that in Heart of Darkness, the narrator is talking about a story in which the very humanity of black people is called into question. Though he did not originate the image of Africa which we find in his book, it was and is the dominant image of Africa in the Western imagination and Conrad merely brought the peculiar gifts of his own mind to bear on it. Conrad’s ignorance led to his conformity to racism. His ignorance of not completely “granting the natives human status” leads him to social categorization.