معلومات مهمة عن كانديد

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http://www.sparknotes.com/lit/candide/

في الادب شي مهم انكم تعرفون CONTEXT اللي انكتب فيه النص والفترة الزمنية (تاريخيا واجتماعيا)
لان تساعد على فهم النص بشكل أفضل



the intellectual movement known as the Enlightenment was spreading ideas about the equality and basic rights of man and the importance of reason and scientific objectivity.


As a writer, François-Marie soon became legendary throughout France for his sharp epigrams.


Published in 1759, Candide is considered Voltaire’s signature work, and it is here that he levels his sharpest criticism against nobility, philosophy, the church, and cruelty. Though often considered a representative text of the Enlightenment, the novel actually savagely satires a number of Enlightenment philosophies and demonstrates that the Enlightenment was a far from monolithic movement.



Candide and the Enlightenment

“The Enlightenment” is the name for a movement that encompasses a wide variety of ideas and advances in the fields of philosophy, science, and medicine that began in the seventeenth century and peaked in the eighteenth century. Many historians mark the French Revolution as the crowning event of the Enlightenment era. The primary feature of Enlightenment philosophy is a profound faith in the power of reason and rational thought to lead human beings to a better social structure. The political ideology of Enlightenment philosophers is characterized by a spirit of social reform. The champions of the Enlightenment called for rebellion against superstition, fear, and prejudice. They attacked the aristocracy and the church.

Candide reflects Voltaire’s lifelong aversion to Christian regimes of power and the arrogance of nobility, but it also criticizes certain aspects of the philosophical movement of the Enlightenment. It attacks the school of optimism that contends that rational thought can curtail the evils perpetrated by human beings.

Voltaire strongly opposed certain Enlightenment ideas about social class. Some Enlightenment thinkers promoted the idea of the enlightened monarch as an alternative to a radical reformation of society. Instead of denying the divine right of kings, the concept of the enlightened monarch relied on the idea that rulers could use their power to ensure the protection of their subjects’ rights. The reach of the monarch’s power could be extended so that he or she could ensure this protection. Thus, the name of the Enlightenment could be used to legitimize despotism. Moreover, witch-hunts and organized campaigns of religious persecution continued well into the eighteenth century, and Enlightenment philosophy’s propagation of reason as a social antidote did not bring a halt to the ravages of superstition and fear. Candide illustrates this fact in the figure of the Grand Inquisitor who orders an auto-da-fé to ward off earthquakes, among many other examples. Voltaire’s work may be difficult for the present-day student to understand because it alludes to some very specific concerns of his contemporaries. To better understand his wit as well as his relevant context, readers may benefit from consulting supplementary readings such as a history of the Enlightenment, a biography of Voltaire, or the writings of other Enlightenment thinkers like Rousseau and Leibniz.

يعني عشان تفهمون كانديد
لازم تقرون وتعرفون عن
Enlightenment
وفولتير والفلاسفة اللي يعاصروه
لانه حاول يناقض الموجود بعصره هذاك الوقت
من الرابط السابق

الاشياء المهمة بشكل عام

انكم تعرفون الفترة التاريخية

RENAISSANCE \ ENLIGHTENMENT

+

ROMANTICISM

وتكونون فاهمين خواصهم لانها تشكل جزء من شرح بعض الاجابات
ممكن يجيكم سؤال خاص فيهم مع ذكر امثلة من اللي درستوه
لانه يعتبر SETTING


الشي الثاني المهم هو LITERARY GENRES
لكل نص ادبي

وهي الانواع الادبية

وتنقسم الى :
FICTION
POETRY
DRAMA\PLAYS

وكل نوع ادبي له انواع فرعية يطلق عليها SUB-GENRE
مثلا بالنسبة حق PLAYS ممكن تكون:
TRAGEDY OR COMEDY

POETRY:
LYRICS - PASTORAL - NARRATIVE

الخ

وفي انواع ادبية تقليدية ثانية مثلا عندكم كانديد يعنبرونها:
نوع من
TRAVEL WRITING
بس مو قائم على اساس الواقع وانما الخيال لانها اشياء فكرية الكاتب ما سافر فعلا لهذه الدول عشان جذي يطلقون عليها
PHILOSOPHICAL TALE
وبنفس الوقت تعتبر SATIRE

فلازم تحددون النص اللي جدامكم هو شنو بالضبط:
"هذا النص يعتبر تراجيديا مثلا"

الشي المهم الثالث هو THEME
لازم تعرفون THEME
سواء في الشعر او المسرحية او .....

لان من خلاله حنا نقدر نجاوب ونحلل


الشي المهم الرابع هم الشخصيات CHARACTER + CHARACTERIZATION
وتطورهم وتغيرهم خلال النص الادبي
طبعا مو كل الشخصيات الشخصيات الرئيسية بس

في اوثيلو:
OTHELLO
DESDEMONA
Iago

في كانديد:
Candide
Pangloss
Martin

والباقين ممكن يكون لهم اهمية جانبية
مثل حبيبته والمراة العجوز والناس اللي صادفهم في تركيا اخر شي

الشي المهم الخامس CLOSE READING
سؤال التحليل وتفهمون طريقته شلون
بالنسبة لكانديد انتبهو لتقنية IRONY
اما الشعر فبكون التشبيهات والتشخيص والاستعارات
بالنسبة لاوثيلو ممكن يجي مقطع ويقول اشرح من خلال هالمقطع شخصية اياجو
وانتو تشرحون تركيزكم بكون على النص + اقتباس كلمات من النص الاصلي وانتو تشرحون

عندكم:
GENDER
RACE
SOCIETY


وكل شي تمام ان شاء الله





  

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EXAMPLES OF IRONY ON THE INTERNET




Ch. 19 - Candide meets a slave missing an arm and a leg. When he asks the man how this happened, the man replies, "It is the price we pay for the sugar you eat in Europe." The irony in this statement is perhaps a little convoluted, but there nonetheless. There is irony in the fact that those responsible for producing the sugar are paying for it, and not just the consumer's in Europe. This irony serves to emphasize the injustice that slaves faced for European wants. This was not a major issue in Candide, but was mentioned on this occasion and a few others, usually in relation to prostitution or impressed mistresses.

In this same chapter, in the same scene, Candide's servant Cacambo asks him what Optimism is, to which Candide responds, "it is the mania for insisting that all is well when all is by no means well." The irony there is obvious.





Ch. 17 - When Candide and Cacambo enter Eldorado, they assume that this is "probably the land where all is well, for clearly such a place has to exist." That kinda comes right out and smacks you in the face too, if you have any wit. As evidenced by this book, such a perfect place does not have to exist, and in reality doesn't. There is also irony in the fact that the only good place is also the only fictitious one.




Ch. 22 - ""Why is the wool of this sheep red?" The prize was awarded to a scholar from the North, who proved by means of A plus B minus C divided by Z that the sheep must of necessity be red, and must in due course die of sheep-pox." That seems very logical. You can explain why the sky is blue with simple equation like that too, right?




Ch. 21 - "I have seen so many extraordinary things that nothing seems extraordinary to me any more." An excellent witticism, this quote creates a paradox that defines Martin's character and his philosophy.

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الفكرة الاساسية اللي قامت عليها الاحداث هي تنقيض اراء الفيسلسوف بانجلوس عن التفاؤل
وان هذا العالم هو افضل عالم وان كل شي يصير لاحسن سبب

optimism
or
ideal optimism


فمهم تعرفون هالفكرة من اين اتت؟
وراي فولتير الخاص فيها.
موجودين في ملخص الجابتر الفيلسوف ليبنز

عشان جذي مهم تنتبهون لشيين:
الرحلة من خلال الاماكن
الرحلة من خلال الفكر

physical + mental journeys

وشلون ان الحياة مو مجرد كلام وان التجربة والواقع اكبر برهان على اثبات شي صحيح او خاطئ

طبعا انتو غير مطالبين تحددون منو الصح فيهم.

كل اللي عليكم تفهمون كل واحد وفكرته وشلون كانت هالاشياء موجودة في الحكاية (لانهم ابتعدوا عن مسمى رواية )


شي جدا مهم تعرفون كانديد وين كان كفكر ووين انتهى وشنو استفاد
لانه تعلم بالتجربة مو بس من منطلق التفكير
التفكير الصحيح يكون مدعوم بتجربة
وطبعا كل الاحداث اثبتت ان بانجلوس كان خاطئ بكلامه عن التفاؤل


عندكم fate + will

الانسان المؤمن بالقدر او المصير بمنظور فولتير لا يمكن ان يكون حر وسهل استعباده

اما الانسان اللي يطالب بالحرية فهو اسرع واكثر قضاء على الظلام لانه مراح يستسلم لهم بصفة انه قدر

(طبعا اهني شكل الغرب فاهم القضاء والقدر عن الشرق بشكل خاطئ)

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الاشياء اللي بضيفها من الرابط الللي حطيته لكم


Both Pangloss and Leibniz claim that this world must be the best possible one, since God, who is perfect, created it. Human beings perceive evil in the world only because they do not understand the greater purpose that these so-called evil phenomena serve. Leibniz’s concept of the world is part of a larger intellectual trend called theodicy, which attempts to explain the existence of evil in a world created by an all-powerful, perfectly good God. Voltaire criticizes this school of philosophical thought for its blind optimism, an optimism that appears absurd in the face of the tragedies the characters in Candide endure

At the beginning of the novel, Candide’s education consists only of what Pangloss has taught him. His expulsion from the castle marks Candide’s first direct experience with the outside world, and thus the beginning of his re-education. Candide’s experiences in the army and the war directly contradict Pangloss’s teaching that this world is the best of all possible worlds. The world of the army is full of evil, cruelty, and suffering. Powerful members of the nobility start wars, but common soldiers and subjects suffer the consequences. Neither side of the conflict is better than the other, and both engage in rape, murder, and destruction.

Voltaire makes his ideological priorities clear in Candide. Pangloss’s philosophy lacks use and purpose, and often leads to misguided suffering, but the Inquisition’s determination to suppress dissenting opinion at any cost represents tyranny and unjust persecution. The Inquisition authorities twist Pangloss’s words to make them appear to be a direct attack on Christian orthodoxy, and flog Candide for merely seeming to approve of what Pangloss says. This flogging of Candide represents exaggeration on Voltaire’s part, an amplification of the Inquisition’s repressive tactics that serves a satirical purpose. Along with outrage at the cruelty of the Inquisition, we are encouraged to laugh at its irrationality, as well as at the exaggerated nature of Candide’s experience.

Cunégonde’s situation inspires a similarly subversive combination of horror and absurdity. Her story demonstrates the vulnerability of women to male exploitation and their status as objects of possession and barter. Cunégonde is bought and sold like a painting or piece of livestock, yet the deadpan calm with which she relates her experiences to Candide creates an element of the absurd. Candide takes this absurdity further; as Cunégonde describes how her Bulgar rapist left a wound on her thigh, Candide interrupts to say, “What a pity! I should very much like to see it.” In the middle of this litany of dreadful events, Candide’s suggestive comments seem ridiculous, but the absurdity provides comic relief from the despicably violent crimes that Cunégonde describes.

The old woman is pessimistic but acutely aware of the world she lives in. Direct experience dictates her worldview, and her pragmatism lends her more wisdom and credibility than any of her travel companions. The old woman chides Cunégonde for making judgments about the world based on her limited experience, and urges Candide and Cunégonde to gather knowledge through investigation before making judgments. Through her character, Voltaire reiterates the importance of actual, verifiable evidence and the limited value of judgments based on empty philosophical rhetoric.

Eldorado is Voltaire’s utopia, featuring no organized religion and no religious persecution. None of the inhabitants attempts to force beliefs on others, no one is imprisoned, and the king greets visitors as his equals. The kingdom has an advanced educational system and poverty is nonexistent. This world is clearly the best of the worlds represented in Candide and seems to be the “best of all possible worlds” in which Pangloss believes.

The word “utopia,” coined by Sir Thomas More in his book of the same name, sounds like the Greek words for both “good place” and “no place.” For the suffering inhabitants of the real world, Eldorado might as well not exist. It is almost completely inaccessible from the outside. Riches enough to end world poverty lie untouched on the ground. Its residents refuse to initiate any contact with the outside world because they know that such contact would destroy their perfect country. After some time there, even Candide wants to return immediately to the deeply flawed world outside. The Eldorado “pebbles” will only be of value to him in the outside world. The jewels that make Eldorado beautiful serve to inspire greed and ambition in Candide, whose only previous interests have been survival and his love for Cunégonde.

Candide’s attempt to acquire a companion for his voyage reveals the futility of trying to compensate someone for misery and suffering. There are so many miserable people in the world that giving away a little bit of money does virtually nothing to reduce this overall misery. Voltaire implies that the basis for misery is the social structure itself, which needs to be changed before any real compensation can occur.

Candide’s new pessimism also owes something to his conversation with the slave whom he encounters on the road to Surinam. Voltaire illustrates social injustice and systematic cruelty many times in the novel. However, many of these situations, such as Candide’s conscription into the Bulgar army and the consumption of the old woman’s buttock, are exaggerated, absurd, or even comical. The slave’s life story, on the other hand, is quite realistic and has no element of humor to it. In dealing with slavery, Voltaire comes up against an evil so powerful that even his considerable satiric wit cannot make light of it.

Martin is a foil to Pangloss. He does not believe that everything is for the best in this world, nor does he believe in some natural “good.” He acknowledges the evil side of human nature. For Martin, the presence of evil in the world does not inspire convoluted logical justification. Candide tries to counter Martin’s arguments by citing the idea of free will. However, free will does not solve the dilemma of the presence of evil in a world created by a perfectly good, omniscient, omnipotent Christian God.

Martin claims that he is not a Socinian, but a “Manichee.” Manichaeism is an ancient religion founded by the sage Mani. The Manichaeans see the universe in terms of the dual forces of good and evil. They believe that these two forces are equally powerful in the world and are continually in conflict. Manichaeans believe that through spiritual knowledge, human beings can conquer the evil side of their natures. Christians, whose doctrines hinge on a belief in a good and all-powerful god who is more powerful than the evil represented by Satan, fiercely reject Manichaeism. The precepts of Manichaeism also directly conflict with Pangloss’s optimism, since a world dominated in part by evil cannot be perfect or perfectible.

The emphasis on gaining knowledge through experience is strongly characteristic of Voltaire’s own thinking. Thus, it is probable that Voltaire is in some ways sympathetic to the count’s critical point of view. The count’s discernment certainly seems preferable to Candide’s mindless reverence for the authors he has been taught to regard as good. At the same time, the count’s character illustrates Voltaire’s skepticism at the idea that anything, even great art, can make human beings happy.

Money, leisure, security, peace, and life with his beloved do not make Candide happy. Martin declares that humans are bound to live “either in convulsions of misery or in the lethargy of boredom.” The way out of this dilemma, it seems, lies in the lifestyle of the farmer and in Candide’s garden. Candide manages to find a tolerable existence through self-directed improvement and work. Practical action is the only solution Voltaire can find to the problem of human suffering. Each member of the household finds a skill to hone and then uses it to contribute to the support of the household. Without any leisure from their toil in the garden, the characters have no time or energy to trade empty words about good and evil. Candide’s new solution seems to alleviate some of their suffering. Pangloss points out that the garden in which everyone finds solace is reminiscent of the biblical Garden of Eden, but there are crucial differences. The characters of Candide are ending their adventures in a garden, not beginning them there as Adam and Eve did; and instead of enjoying the free bounty of nature as Adam and Eve did, they must work tirelessly in order to reap any benefits from their garden.

The sincerity of Voltaire’s endorsement of this solution is questionable. It seems unlikely that, after having poked malicious fun at countless belief systems, Voltaire should decide to give his readers an unqualified happy ending. The characters finally realize their desires, but misery still reigns in the world outside their garden. Candide and his friends are wealthy and secure—in a perfect position to try to change the world for the better. Yet, rather than engaging the world in an attempt to improve it, they withdraw from it in an attempt to escape their own petty unhappiness. Voltaire, who became very active in political and social causes later in his life, may see withdrawal into a garden as the only wise and viable solution for creatures as weak as human beings. However, it is unlikely that he sees it as the best of all possible solutions