Much like LOST, another question needs to be presented before one can answer whether the Others are good.
First, who defines this ethical qualifier? And on what basis is morality judged? For thousands of years, the greatest philosophical minds - from Socrates to Kant to Mills - have pondered this question of moral theory.
As a result, there are numerous thoughts and theories on ethics and morals. We have Aristotle’s virtue ethics and his theory of the golden mean, Kant’s categorical imperative, Bentham and Mill’s utilitarianism, and so on and so on. But to get an idea of how to answer the original question, we need to look at two theories that land on the opposite spectrum.
First, we have absolutists that see morality as non-conditional upon human perception. Values are absolute - morals are inbuilt in the laws of the universe, the will of God, or some other deep-seated source.
However, those opposed to the absolutists’ theory on morality feel that the making of ethical decisions does not take place in a vacuum. Moral agents must understand the context within which the dilemma has arisen. Before their powers of reason can operate at optimum efficiency, they must understand the issue itself, the facts of the situation, and the values, principles, and moral duties inherent in the case. In other words, the context consists of all of the factors that might influence an individual’s resolution of a moral dilemma.
An extreme line of this type of thinking is often associated with moral relativism, which is a belief that moral truths are entirely dependent on an individuals’ social, cultural, historical or personal backgrounds as well as the context in which a specific ethical choice is made.
Relativists believe that what is right or good for one is not necessarily right or good for another, even under somewhat similar circumstances. In other words, moral agents determine what is right or wrong from their own point of view but will not judge the adequacy of others’ ethical judgments. Relativists have the attitude that “I’ll determine what’s right for me, and you can decide what’s right for you.”
Now, carried to its outer limits, relativism can lead to moral anarchy by which individuals lay claim to no ethical standards at all (such examples are seen throughout wars such as Hitler and the Nazis reign). A less extreme view, however, is held by those who believe in certain moral principles, such as telling the truth, but are willing to deviate from them if certain circumstances warrant. Thus, the term situation ethics has entered our moral lexicon. Situationists decide on a case-by-case basis whether it is expedient to deviate from the rule. This is ad hoc decision making at its worst and can hardly be used as a model of ethical decorum.
And so, this brings us to the Others (finally!) and their situational ethics. To be fair, we don’t know their motivations – is it survival, are they seeking a greater good – but based on what we have seen so far, we can determine a few things. In their eyes, they most certainly can see themselves as good. Because of the existing theory of situational ethics, it is not difficult to see how they can use it to rationalize, either consciously or unconsciously, decisions and actions that stem from evasive origins.
The Others’ idea of morals can be completely dissimilar from us (and our survivors). To them, being a killer is relative to the circumstances. Torture and psychological manipulation can be justifiable – according to their situational ethics. The Others will exploit a situation to their own ends and feel morally correct doing so because they are situationists to the nth degree – their moral truths cultivate from the societal tree they sprouted from, so to speak.
Our perception of them is poles apart because we (and the survivors) live or lived in a different world. To us, the Others’ can’t be good.A common notion bounced around by the fandom (which was originally perpetuated by Executive Producers Carlton Cuse and Damon Lindelof) is that our view of the Others will change – that once fully revealed, their motivations will not be nearly as diabolical and their actions may, indeed, justify the means. While I believe this may end up being the case to some degree, I hope, for the betterment of the show, that they don’t throw us some farcical and illogical idea that the Others are serving a greater good.
Can there be a greater evil? Sure. Can they make our survivors more reprehensible (and it’s not like they don’t have their own moral baggage already)? I suppose. But right now, the writers have crafted the ultimate bad guys – flipping it around on the viewers would be a dangerous task that might be tough to buy no matter how brilliantly they pull it off.
Perhaps if there was an inkling of compassion shown by most of the Others in their decisions (certainly Alex is an odd case), we could prepare ourselves better for the ethical twist that the writers are possibly going to throw at us. But we will side with our survivors because we have seen their compassion – even from the darkest characters – and in the end, compassion is a crucial element in genuine goodness.
A (Yellow?) Submarine:
The reveal, by Ben, that the Others’ possess a sub, presumably named Galaga, clears up a few ambiguities.
For one, we can now better understand how easily the Others were able to stealthily evade the “trap” by Sayid and quietly seize the sailboat – until Colleen was shot, of course.
Secondly, one could assume that when Ethan, from season one, killed Scott (or was it Steve?), he “came from the water” via an underwater vessel.
Perhaps, even, the long-forgotten Joanna, the victim of a drowning accident, was no victim at all – after all, she was an experienced diver. There is a chance, during the Others’ surveillance of the survivors, that Joanne spotted the sub and was subsequently taken (granted, I’m not a submarine expert and I’m not sure if, while submerged, divers could exit through an airlock.)
Obviously, the availability of a submersible craft allows the Others to travel between islands at a quick pace, and doing so without warning to our survivors.
Preferential Treatment:
Tom has been very accommodating towards Kate – well, at least as far as the Others’ usual treatment of their captives goes. We have seen Tom concerned about Kate’s cut up wrists from the handcuffs and, in this past episode, we have him telling Kate that if she has a problem with the clothes,
to just give old Tom a “holla.”It seems as though the Others, or at least Tom, are trying to make her comfortable. It may be that they are “pampering” her now because many hardships are impending, or they have an entirely different plan for her apart from physical labor or mental torment. Then again, the change of clothes and dresses likely are a form of psychological manipulation – the Others’ small offerings of kindness may act as the starting point towards Kate developing a form of mind-control syndrome or Stockholm syndrome.
It’s Not Broken:
So what’s going on with the supposedly broken intercom in Jack’s holding area? It was weird enough when Jack heard his father, but we chalked it up as a hallucination. But in “Every Man For Himself,” Jack hears voices through the intercom on two separate occasions.
First, he is startled by the shouts of Sawyer as the Others “operate” on him. But then, in an even more eerie moment, Jack picks up a conversation between two unidentified speakers (one may have been Tom) discussing Karl and how “them two shouldn’t have been brought here.” Who are “them” two? Sawyer and Kate, or Karl and Alex? This also echoes back to Alex’s brief exchange with Kate during “sweatshop” duties – “shouldn’t even be in there” – though again, it wasn’t clear who shouldn’t be there. One thing is for sure, Karl seems to be in the Others’ doghouse.
But the main point here is that this couldn’t have been a figment of Jack’s imagination – he doesn’t even know Karl. One answer is that Juliet lied about the intercom being broken. But still, why have Jack hear these two specific things? Another possibility is that the “purple lit sky” from the implosion of the Swan station caused a short circuit and a form of high RF interference.
I’m Not Used To Death:
From this past episode, we learn that Juliet is a fertility doctor – which symbolically fits her “I’m not used to death” comment later.
Of course, a fertility doctor’s presence on an island that houses or did house several research stations that were endeavoring in electro-magnetic experiments, zoological trials, psychological tests and advanced medicinal methods brings to the forefront a few ideas.
The thought that the Others could be infertile – the byproduct of experimentations – is an interesting one, especially given their interest in child-napping. The ideas of human cloning have to be acknowledged as well, along with potential embryonic research.
Needless to say, Juliet’s age (which is likely around 35-40) makes it doubtful that she was an original member of the DHARMA Initiative. Perhaps, like Jack the spinal surgeon, Juliet the fertility doctor was somehow “drawn” to the island out of need.
A Corny Concerto:
The cartoon Jack was watching in the beginning of the episode is entitled A Corny Concerto, a Warner Bros. production that was a parody of Disney's Fantasia.
One part of the story deals with a black duckling attempting to assimilate with the family of a white swan – and at the same time, a large vulture is aiming to snack on the wedge of swans.
In relation to LOST, the themes seem to touch upon black and white imagery, and the vulture (the Others) as a threat to children. The idea of assimilation is of note, though this isn't a forced method in the cartoon. There is also the obvious link between the white swan and the Swan station.
White Rabbit:
The white rabbit with the number eight painted on its hindquarters is seemingly another nod to Stephen King.
King penned a writing guide and autobiography entitled On Writing: A Memoir of the Craft, and within its bindings is a passage where he describes an encaged white rabbit with an eight stenciled upon its fur. King used this imagery as an illustration of how words have the capability to send and imprint clear pictures and impressions inside a person’s mind.
A white rabbit also has other connotations as well within LOST folklore. The fifth episode of season one was titled “White Rabbit,” and in it, Jack chases a figurative white rabbit (the “ghost” of his father) through the jungle.Additionally, Sawyer was quite fond of Watership Down – a Richard Adams’ novel about a group of rebellious rabbits in search of a new warren.
And finally, in Of Mice And Men, which was notably featured in “Every Man For Himself,” the character of Lennie is fixated on being in charge of the rabbits on his (and George's) dream farm.












