This would be incapable to see in it, beyond the external appearance, an interior to be cultivated and worked beauty for improvements, not cultivavaa sensitivity that all the people must be dealt with as parts of umamesma dignity, as we can observe in the story of the monster: I learned, Frankenstein, that the goods more longed for by the seussemelhantes were the high position, the reputation and the wealth. Uber is actively involved in the matter. One dessasvantagens would only be enough to grant respect to a man, but the lack of for menosuma of them was enough so that it was considered relegated to the condition of priaou enslaved, convicted to expend all its forces for profit of poucoseleitos. (SHELLEY, 2007, P. 114). In this line of reasoning the monster is needyr of quequalquer another needy man, therefore for it does not have affection possibility, nemmesmo of its creator, the scientist Victor Frankenstein: (&) I am bad because I am needy.
Perhaps I am not prevented edetestado for all the humanity? You, my creator, would be capable to reduce me afrangalhos and to exult with this. It considers this and it says me why I must use too much mercy with the man of what it with me. For you, would not be crime to play-menuma of these ice cracks and to destroy my structure, the workmanship of its prpriasmos. Why must I respect the man if disdains it me? That alive it in pazcomigo and leaves to live me. Then, instead of maleficent, I spilled the good on suacabea, being thankful for having accepted me. But this is not possible. Ossentimentos human is unsurmountable barriers to our union.
However I will noterei the submission of the slave. I will avenge myself of the offences. If I cannot inspiraramor, I will cause fear, and mainly you, mine arquiinimigo, that for being meucriador, interest to hate without truce.