uses two critical approaches. They are psychological and moral-philosophical approaches.
2.1.1.1 Theory of Psychological Approach
Psychological approach involves the effort to locate and demonstrate certain recurrent patterns. Most frequently, psychological critics apply Freudian
psychology to works. Freud’s exploration of the unconscious area of the human mind led him to the conclusion that it was this area that was the wellspring of
man’s rich imagination, his capacity for creation, and the complexity of his thought and behavior, and that the contents of this region of the mind found
expression in symbolic words, thoughts, and actions Rohrberger and Woods 13- 14.
Freud divides the psyche into three parts: the id, the ego, and the superego. The id is the irrational, instinctual, unknown, and unconscious part of the psyche.
The id wishes only to fulfill the urges of the pleasure principle. The id operates on impulse, wanting immediate satisfaction for all its instinctual desires Bressler
150. The second part of the psyche Freud calls the ego, the rational, logical
waking part of the mind, although much of its activities remain in the unconscious. Whereas the id operates according to the pleasure principle, the ego
operates in harmony with the reality principle. It is the ego’s job to regulate the instinctual desires of the id and to allow these desires to be released in some
nondestructive way Bressler 150. 7
The third part of the psyche, the superego, acts as an internal censor, causing us to make moral judgments in light of social pressures. In contrast to the
id, the superego operates according to the morality principle and serves primarily to protect society and us from the id. Representing all of society’s moral
restrictions, the superego serves as a filtering agent, suppressing the desires and instincts forbidden by society and thrusting them back into the unconscious
Bressler 151.
2.1.1.2 Theory of Moral Philosophical Approach
Many people, including some philosophers, when they read one of the great novels often have the feeling that it has something of ‘philosophical’
importance to communicate. It is not that, generally speaking, novels tell us how to live, how society should be organized or what is right or wrong, though a few
purport to; but that they in some way deepen, broaden or challenge our sense of the ethical and its place in our lives. Therefore, there would be a close relationship
between such works of literature and philosophical enquiry Horton 70. Moral philosophical approach is moralphilosophical critics believing that
the larger purpose of literature is to teach morality and to probe philosophical issues. This approach does not view literature merely as art isolated from all
moral implications; it recognizes that literature can affect readers, whether subtly or directly, and that the message of a work--and not just the decorous vehicle for
that message--is
important Aouda
Aljohani and
Thamer Al-Ghamdi:
www.ksu.edu.sacollegesarteng461-EngHandouts.htm. 8
In addition, one should not understate the extent to which there has been some mutual influence between literature and philosophy. Just as some novelists
have employed philosophical ideas in their novels, so some philosophers have used novels for philosophical purposes, including the use of fictional forms to
express their philosophy Horton 72. Moreover, according to Martha Nussbaum in Bressler’s book, literary
form is not separable from philosophical content, but is, itself, a part of content— an integral part, then, of the search for and the statement of truth Horton 73.
2.1.2 Theory of Learning
Learning is indexed by a change in behavior, in other words, the results of learning must always be translated into observable behavior. After learning,
learners are capable of doing something that they could not do before learning took place Hergenhahn 2. In other words, in the learning process, the learners
are capable to solve problems that they could not do before learning took place. According to Gestalt theory, the learners think about all of the ingredients
necessary to solve a problem and puts them together cognitively first one way and then another until the problem is solved Hergenhahn 261. This behavioral
change is relatively permanent; that is, it is neither transitory nor fixed. The change in behavior need not occur immediately following the learning experience.
Although there may be a potential to act differently, this potential to act may not be translated into behavior immediately. The change in behavior results from
experience or practice. The experience or practice must be reinforced; that is, only 9
those responses that lead to reinforcement will be learned. Therefore, learning is a relatively permanent change in behavioral potentiality that occurs as a result of
experience or practice Hergenhahn 2.
2.1.3 Theory of Perfection
The most valuable item in the universe is man. He alone is the image of his Creator. Man alone has divinity for his destiny Cronan 3. Moreover, the
ideas of man as self positively are built from our bodily continuity, from our experience of sequential thinking, from our acceptance of responsibility for our
decisions and actions, and from the consistency with which those we love and all those we relate to treat to us O’Connell 94. Cronan said that man is a human
being who is attracted to perfection to make the goodness of anything 21. In the Thomistic system, perfection is the actual existent, and is in fact its term of
measurement: something is perfect just as far as it actually is Cronan 23-24. Therefore, human perfection is the completeness and actualization of human
person who finds in existence. Since goodness is perfection and perfection is existential being, then to be
existing is the primal perfection, the root constitution and explanation of the good,
the ultimate significance of both concepts. Moreover, something created will have value commensurate with perfection: he will be perfect in so far as he is, and
simply because he is, and so will be worth as much as he is; the more something is, the better it is Cronan 24. How this perfection works within human person
will be the main point in this specific section. 10
2.1.3.1 Superiority of Mind
Reason is the key to man. All the superiorities observable in the human person are traceable to the possession of that one root power which is his specific
difference: rationality. By this he surpasses the rest of creation not only in his specific power, but because through it he elevates those lower powers which he
has in common with lower creatures, complete the universe, and perfects himself Cronan 57.
Man’s unique superiority to other creatures is seen in his intellectual operation with regard to other existents. He can follow the universal dynamic
order consciously, and further it by rational foresight, in himself, and through others, and thus not only possess a superior nature, but perfect his inferiors by the
operation of his own natural superiority which sublimates them in a higher mode Cronan 61-62.
2.1.3.2 Supremacy of Will and Free Will
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