Crusoe’s contradictory relationship with money is seen in this affirmation in Chapter VI, when he declares that the gold he discovers is worthless, only moments before hauling it away for safekeeping. He does the same thing many years later, expressing scorn for the treasure on the Spanish wreck, but then taking it to shore. The conflict between spiritual aims (scorning worldly wealth) and material ambitions (hoarding gold) reflects the novel’s tension between the practical and the religious. Moreover, Crusoe’s combination of disdain and desire for money is also interesting because Crusoe is conscious of his conflicted feelings only in a limited way. He calls money a drug and admits that he is addicted—but he is not interested in the way he fails to practice what he preaches. We see how Defoe’s focus in the novel is primarily on the practical rather than the psychological, despite the fascinating aspects of Crusoe’s mind. Crusoe’s mixed feelings about the gold also reflect his nostalgia for human society, since he tells us that money has no value in itself, unlike the useful knives to which he compares it. It has only a social worth, and thus reminds us that Crusoe may still be a social creature despite his isolation.

This passage, from Chapter XXV, shows us Crusoe’s astonishing ability throughout the novel to claim possession of things. He sells his fellow slave Xury to the Portuguese captain even though he has no claim of ownership over the boy. He seizes the contents of two wrecked ships and takes Friday as his servant immediately after meeting him. Most remarkably, he views the island itself as “my own mere property” over which he has “an undoubted right of dominion.” We may wonder why he has no reason to at least doubt his right of dominion, but his faith in his property rights seems absolute. Moreover, Crusoe’s conception of property determines his understanding of politics. He jokes about his “merry reflection” of looking like a king, but it seems more than a merry thought when he refers to “my people” being “perfectly subjected.” Kingship is like ownership for Crusoe. He does not mention any duties or obligations toward his people. His subjects are for him like his possessions: he imagines them grateful for being owned, expecting nothing further from Crusoe. Of course, this view is only Crusoe’s presumption. It is hard to believe that the Spaniard sincerely sees himself as “perfectly subjected” to Crusoe, even if Crusoe does save his life. Nevertheless, Crusoe’s personal point of view dominates the novel and shows us how deeply colonialism depended on a self-righteous, proprietary way of thinking.

Crusoe’s opening words in Chapter I show us the fact-oriented, practical, and unsentimental mind that will carry him through his ordeal. Crusoe introduces his parents objectively through their nationalities, professions, and places of origin and residence. There is no hint of emotional attachment either here or later, when Crusoe leaves his parents forever. In fact, there is no expression of affection whatsoever. The passage also shows that leaving home may be a habit that runs in the family: Crusoe’s father was an emigrant, just as Crusoe later becomes when he succumbs to his “rambling” thoughts and leaves England. Crusoe’s originally foreign name is an interesting symbol of his emigrant status, especially since it had to be changed to adapt to English understanding. We see that Crusoe has long grasped the notion of adapting to one’s environment, and that identities—or at least names—may change when people change places. This name change foreshadows the theme of Crusoe’s changing identity on his island, when he teaches Friday that his name is Master.

Crusoe’s comparison of himself to the biblical character Job in Chapter XXIX, after his return to England, reveals much about how he gives his ordeal religious meaning. In Crusoe’s mind, his shipwreck and solitude are not random disastrous events but segments of an elaborate lesson in Christian patience. Like Job, whose faith was tested by God through the loss of family and wealth, Crusoe is deprived of his fortune while nevertheless retaining his faith in Providence. This passage also showcases Crusoe’s characteristic neutral tone—the detached, deadpan style in which he narrates even thrilling events. Although he reports that the emotional effects make his heart flutter, he displays very little emotion in the passage, certainly not the joy expected of someone who suddenly becomes wealthy. The biblical grandeur of the original Job is lost in Crusoe’s ordinary and conversational opening, “I might very well say now.” We see how Crusoe is far better suited to plodding and mundane everyday life than to dramatic sublimity. Even when the events call for drama, Crusoe seems to do all he can to make them humdrum. This emphasis on the ordinary was a new trend in English literature and is a major characteristic of the novel, which Defoe helped invent.

When Crusoe returns from his nearly fatal canoe trip in Chapter XVI to find his parrot calling his name, the scene expresses the pathos of having only a bird to welcome him home. Crusoe domesticates the bird in an attempt to provide himself with a substitute family member, as we learn later when he refers to his pets in Chapter XVII as his “family.” Poll’s friendly address to his master foreshadows Friday’s role as conversation partner in Crusoe’s life. Crusoe’s solitude may not be as satisfying as he lets on. Moreover, Poll’s words show a self-pitying side of Crusoe that he never reveals in his narration. Teaching the bird to call him “poor” in a “bemoaning” tone shows that he may feel more like complaining than he admits in his story and that his Christian patience might be wearing thin. Poll’s greeting also has a spiritual significance: it comes right after Crusoe’s near-death experience in the canoe, and it seems to come from a disembodied speaker, since Crusoe imagines a person must be addressing him. It seems like a mystical moment until the words are revealed not to be God’s, but Crusoe’s own words repeated by a bird. Cut off from human communication, Crusoe seems cut off from divine communication too—he can only speak to himself.