star of the most important points that Hesse makes in this falsehood - through the denotation of Demian - is that the forces of history and society that we may object to so untold in the world outside of us are in fact precisely the same psychological forces that exist inside us. (It should be clear how deeply Hesse was bringd by the psychological models of Carl Jung, for this is naught more or less than Jung's model of serve individuation.)
The book of account is in many ways a description of Sinclair's process individuation, for throughout the novel we see Sinclair become an individual, become his bear someone. While at the beginning of the novel we see him as a very conventional person, some integrity more enkindle in just getting along with others and not cause trouble than with truly finding a higher highroad to greater self-knowledge, his encounters with Demian force him - or allow him - to become
Demian - who is sort of a combined metaphor for art, morality and philosophy - represents all those human activities that have historically allowed us to become better people, people engaged in alert the examined life.
Hesse understands, as Sinclair does in the end, that the journey of self awareness is one that encompasses both destruction as well as (re)creation and the novel is full of images of both the world of the self being rupture down and its' being rebuilt. It is impossible not to see in these metaphors of a cycle of creation and destruction and recreation the influence of Buddhism and other Eastern philosophical and religious beliefs that Hesse had embraced so comprehensively.
the person that at least Demian always believed him capable of becoming.
Hesse, Hermann. Demian: The Story of Emil Sinclair's Youth. vernal York: HarperCollins, 1999.
Hesse's novel is finally one of redemption, for Sinclair is redeemed in the end. Nevertheless, he is not simply the passive recipient of redemption: He has all along played an active role in creating his own soul.
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