Jake's friend, Robert Cohn violates everything a Heminqway Code Hero represents. He is rich, gifted, and skillful and is ready to discuss his emotions in detail. Robert refuses to admit defeat when Brett rejects him repeatedly. Unlike Jake, when Cohn is hurt, he insists on complaining to everyone instead of suffering in silence. Cohn does nothing to assert his masculinity, either. He allows people, especially women to ridicule him and knock down his self esteem. Cohn obviously can not stand up for himself and does not take action when he should. Consequently, Robert has no self control. When a matador sleeps with Brett, whom Cohn is in love with, he takes out his jealousy by beating him repeatedly. Although a man of action, Jake, the quintessential Heminqway Hero, knows when to control himself, Robert Cohn does not.

On the whole, Jake Barnes strictly adheres to the qualities of the typical Heminqway Code Hero. He relies solely on himself, utilizes his assets, enjoys bullfights and other honorable activities. He is an individual of action and speaks not of what he believes; rather he just does what he believes to be right subtlety without any fanfare. Jake has lived with disappointment and frustration all his life, yet he overcomes it and uses the lesson to his advantage. On the other hand, Robert Cohn, who has had the easy life is the perpetual loser. He allows people to walk all over him and continually feels sorry for himself. Robert Cohn is the false knight, who, in theory should be the victorious protagonist but will always turn out to be a shallow person who lives on the fringes of life. In the end, the person who does not possess the Code Hero qualities can never discover himself, and therefore never truly be happy.

2.3 The tragic hero as representation problem in the works E. Heminqway and Arthur Miller

Tragedy is exceptional suffering in life leading the protagonist to death. The hero suffers from a fault, a defect, an imbalance or a flaw leading to his downfall. The tragic hero may perish and may be destroyed but it is not possible to crush his soul easily. The novels of Ernest Heminqway fulfill most of these domains of tragedy.

Tragedy usually focuses on figures of stature whose fall implicates others such as family, an entire group, or even a whole society and typically the tragic figure becomes isolated from his group or society. Death, destruction, horror, sufferings are some of the major characteristics of a tragic hero.
The characters of “A Farewell to Arms” are only innocent victims of a war for which they are not responsible. They have nothing to do with its plans, slogans or objectives. However, the setting of the novel is the war itself with all its horrors and outcomes [13, 145]. The escape of the major characters Fredric Henry and Catherine Barkley softens to some extent the burdens of this bloody war. The escape represents a disgust at the failure of western civilization to achieve its objectives.

The vision of war is one of suffering, and destruction. War represents all the dark, diabolic powers and its quest is monomaniacal. Concerning the philosophy of love and war, one can see that Catherine and Fredric represent love and peace. Their escapism from war with all its vices and darkness softens the agony and burdens of war.

Heminqway has a message for mankind that we must seek a world devoid of wars. Life should continue within its continuum wheel for the welfare of the humanity

Tragedy presents situations that emphasize vulnerability, situations in which both physical and spiritual security and comforts are undermined, and in which the characters are pressed to the utmost limits - overwhelming odds, demonic forces within or without or even both. Against this tragic protagonist are the powers whether human or divine governed by fate or chance, fortune or accident, necessity or circumstances, or any combination of these elements.

Tragedy testifies to suffering as an enduring, often-inexplicable force in human life. In the suffering of the protagonist there is some human cause. Tragic vision implies that suffering can call forth human potentialities, it can clarify human capabilities, and that there is a spiritual progress achieved through this suffering. In fact, tragedy provides a complex vision of human heroism, a riddle mixed with glory and jest, nobility and irony. Tragedy presents not only human weakness and liability to suffering, but also its nobility and greatness. It is, therefore, understandable why tragedy does not occur to puppets or to people with little value.

According to Heminqway, the external forces of the war also doom Fredric Henry in “A Farewell to Arms”, which have left him alone after the death of Catherine. The philosophy is that the world breaks everyone impartially, and death falls on the earth without mercy [13, 158]. However, death in war is violent and catastrophic and it comes suddenly and unreasonably, it is not like one who dies on his deathbed. Heminqway has been conscious of the doom and of the unavoidable death, yet his works disclose a love for life. The world breaks everyone but those that will not break it kills.

In this age few tragedies are written. It has often been held that the lack is due to a paucity of heroes among us, or else that modern man has had the blood drawn out of his organs of belief by the skepticism of science, and the heroic attack on life cannot feed on an attitude of reserve and circumspection. For one reason or another, we are often held to be below tragedy-or tragedy above us. The inevitable conclusion is, of course, that the tragic mode is archaic, fit only for the very highly placed, the kings or the kingly, and where this admission is not made in so many words it is most often implied.

I believe that the common man is as apt a subject for tragedy in its highest sense as kings were. On the face of it this ought to be obvious in the light of modern psychiatry, which bases its analysis upon classic formulations, such as the Oedipus and Orestes complexes, for instance, which were enacted by royal beings, but which apply to everyone in similar emotional situations.

More simply, when the question of tragedy in art in not at issue, we never hesitate to attribute to the well-placed and the exalted the very same mental processes as the lowly. And finally, if the exaltation of tragic action were truly a property of the high-bred character alone, it is inconceivable that the mass Of mankind should cherish tragedy above all other forms, let alone be capable of understanding it.

As a general rule, to which there may be exceptions unknown to me, I think the tragic feeling is evoked in us when we are in the presence of a character who is ready to lay down his life, if need be, to secure one thing--his sense of personal dignity. From Orestes to Hamlet, Medea to Macbeth, the underlying struggles that of the individual attempting to gain his "rightful" position in his society [17, 187].

Sometimes he is one who has been displaced from it, sometimes one who seeks to attain it for the first time, but the fateful wound from which the inevitable events spiral is the wound of indignity, and its dominant force is indignation. Tragedy, then, is the consequence of a man's total compulsion to evaluate himself justly.

In the sense of having been initiated by the hero himself, the tale always reveals what has been called his tragic flaw," a failing that is not peculiar to grand or elevated characters. Nor is it necessarily a weakness. The flaw, or crack in the character, is really nothing and need be nothing, but his inherent unwillingness to remain passive in the face of what he conceives to be a challenge to his dignity, his image of his rightful status. Only the passive, only those who accept their lot without active retaliation, are "flawless." Most of us are in that category. But there are among us today, as there always have been, those who act against the scheme of things that degrades them, and in the process of action everything we have accepted out of fear or insensitivity or ignorance is shaken before us and examined, and from this total onslaught by an individual against the seemingly stable cosmos surrounding us from this total examination of the "unchangeable" environmentcomes the terror and the fear that is classically associated with tragedy.

More important, from this total questioning of what has previously been unquestioned, we learn [19, 165]. And such a process is not beyond the common man. In revolutions around the world, these past thirty years, he has demonstrated again and again this inner dynamic of all tragedy.

Insistence upon the rank of the tragic hero, or the so-called nobility of his character, is really but a clinging to the outward forms of tragedy. If rank or nobility of character was indispensable, then it would follow that the problems of those with rank were the particular problems of tragedy. But surely the right of one monarch to capture the domain from another no longer raises our passions, nor are our concepts of justice what they were to the mind of an Elizabethan king.

The quality in such plays that does shake us, however, derives from the underlying fear of being displaced, the disaster inherent in being torn away from our chosen image of what or who we are in this world. Among us today this fear is as strong, and perhaps stronger, than it ever was. In fact, it is the common man who knows this fear best.

Now, if it is true that tragedy is the consequence of a man's total compulsion to evaluate himself justly, his destruction in the attempt posits a wrong or an evil in his environment. And this is precisely the morality of tragedy and its lesson. The discovery of the moral law, which is what the enlightenment of tragedy consists of, is not the discovery of some abstract or metaphysical quantity.

The tragic night is a condition of life, a condition in which the human personality is able to flower and realize itself. The wrong is the condition which suppresses man, perverts the flowing out of his love and creative instinct. Tragedy enlightens and it must, in that it points the heroic finger at the enemy of man's freedom. The thrust for freedom is the quality in tragedy which exalts. The revolutionary questioning of the stable environment is what terrifies. In no way is the common man debarred from such thoughts or such actions.

Seen in this light, our lack of tragedy may be partially accounted for by the turn which modern literature has taken toward the purely psychiatric view of life, or the purely sociological. If all our miseries, our indignities, are born and bred within our minds, then all action, let alone the heroic action, is obviously impossible.

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