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A study of characterisation in the novels of George Eliot

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32.<br />

and his failure to appreciate <strong>the</strong> "hard unaccorrunodat<strong>in</strong>s Actual."<br />

101<br />

But if he had had more self-awareness and a greater capacity for<br />

mak<strong>in</strong>g a realistic appraisal <strong>of</strong> circumstances, would this have made him<br />

more free, less constra<strong>in</strong>ed, less certa<strong>in</strong> <strong>of</strong> defeat? As we have seen,<br />

102<br />

freedom to <strong>George</strong> <strong>Eliot</strong> equals "necessity understood." Such under.-<br />

stand<strong>in</strong>g, if Lydgate had been able to achieve it, would have given as<br />

much freedom as we are granted <strong>in</strong> this causally determ<strong>in</strong>ed universe.<br />

<strong>George</strong> <strong>Eliot</strong> has been recognised as a Stoic <strong>in</strong> <strong>the</strong> doctr<strong>in</strong>e <strong>of</strong><br />

?<br />

Y). ,<br />

patient endurance which she advocates, but <strong>the</strong> similarities between her<br />

world view and that <strong>of</strong> stoicism go deeper than <strong>the</strong> adoption <strong>of</strong> an attitude<br />

<strong>of</strong> resignation towards <strong>the</strong> hardships <strong>of</strong> our lot. The self<strong>in</strong>struction<br />

she records <strong>in</strong> a letter <strong>of</strong> 1868 expresses both <strong>the</strong> value <strong>of</strong><br />

endurance and <strong>the</strong> importance <strong>of</strong> work<strong>in</strong>g with<strong>in</strong> <strong>the</strong> exist<strong>in</strong>g framework <strong>of</strong><br />

<strong>the</strong> laws <strong>of</strong> <strong>the</strong> universe. For here she <strong>in</strong>sists that it is well "never to<br />

beat and bruise one's w<strong>in</strong>gs aga<strong>in</strong>st <strong>the</strong> <strong>in</strong>evitable but to throw <strong>the</strong><br />

whole force <strong>of</strong> one's soul towards <strong>the</strong> achievement <strong>of</strong> some possible<br />

better." 103 This meliorist statement aligns <strong>George</strong> <strong>Eliot</strong> with o<strong>the</strong>r<br />

n<strong>in</strong>eteenth-century reformers who believed that Vie could make some progress<br />

if we understood <strong>the</strong> laws and co-operated with <strong>the</strong>m. However, her<br />

basic belief <strong>in</strong> "<strong>in</strong>variability <strong>of</strong> sequence" 104 accords with <strong>the</strong> Stoic<br />

emphasis on natural laws. A. A. Long discusses <strong>the</strong> Stoic def<strong>in</strong>ition <strong>of</strong><br />

<strong>the</strong> sage or <strong>the</strong> ideal good man as "one whose actions are consistently<br />

determlned by a reason<strong>in</strong>g faculty which accords with <strong>the</strong> will <strong>of</strong> Nature<br />

or God. This makes him <strong>the</strong> only free man. Reason does not give <strong>the</strong> sage<br />

free will, <strong>in</strong> <strong>the</strong> sense that his actions are undeterm<strong>in</strong>ed by character<br />

and environment. But it enables him to make what will happen part <strong>of</strong> his<br />

own will and plan." 105 The similarity between this def<strong>in</strong>ition and <strong>the</strong><br />

groundplan that has emerged from a <strong>study</strong> <strong>of</strong> Lydgute's freedom to choose<br />

is unmistakable. Freadom for <strong>the</strong> Stoics as for <strong>George</strong> <strong>Eliot</strong> is necessity

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