le to eat; the right to be lousy," etc., John counters, "I claim them all" (Huxley, 1969, 163). Of course, John is not saying that he enjoys all these possibilities of suffering, but rather that he is willing to endure them, willing to pay them as the price of enjoying God, truth, beauty, freedom, and so on.
Again, the question of happiness, like the question of truth, depends on who is defining those words. To John, it is not happiness to live like a robot, conditioned into a state of non-humanness by social engineering and drugs. Mustapha Mond is correct in calling the lives of the robot-citizens of the utopia lives of "comfort," but it is not the comfort of human beings who are free to take action which will lead to their own hard-won comfort. Instead, the comfort of these robots is the comfort of objects without any of the sensibilities or freedom of fully human beings.
The "happiness" which the drug soma brings to these robots is not true happiness, either, but is an artific
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