Even in this moment of supreme individual stupidity and rigidity, which Voltaire plays up with brilliant sarcastic comedy, Pangloss attributes his continued optimism to the intellectual worship of Leibniz. This instance shows that men are generally not stupid individually, in Voltaire's view, but rather that they are dependent on others for this quality.
Other examples of stupidity and other negative human qualities being obtained through association abound. In Paraguay, Candide has an unlikely encounter with the brother of Cungeund, whom he plans to marry. Immediately after embracing him as a brother himself, Candide reveals his intentions to marry Cunegund, and explains his careful reasoning over the brother's angry protestations. After Candide again insist that he will marry Cunegund, her brother responds thusly: "We shall see to that, villain!' said the Jesuit, Baron of Thunder-ten-tronckh, and struck him across the face with the flat side of his sword" (Voltaire, 36). IThough never identified by name, this brother is more human and humane when identified as Cunegund's brother. As a Jesuit priest and a Baron, however -- which is how he is identified in this brief passage of angry reversal and arrogant outrage -- this character has many prideful notions about his and his sister's station, and feels an obvious contempt for Candide. It is not really the man himself that is so petty and impetuous, but rather the training in the religious and aristocratic institutions that cause him to behave so foolishly.
These...
Aside from Candide and Pangloss, the character who suffers the most in this novel and demonstrates that the world is far from the best of all possible places is Cudgeon's servant, the old woman. With the characterization of the old woman, Voltaire makes it quite clear that he is satirizing human suffering and the value of philosophy that seeks to endorse or even defend one's existence in such a cruel
On the one hand his gesture can be interpreted as the desire to reconstruct the original garden of paradise. This hypothesis could be supported by the name of the character and the reader could understand that he maintains his innocence despite having seen and experienced the evil which characterizes the real world. The fact that he dedicates himself to gardening also suggest that his awareness regarding the fact that if
Candide LIFE IS WORTH LIVING Voltaire earned much fame and criticism at the same time for his powerful crusade against injustice and bigotry, expressed in brilliant literature. He went up against the government and the Catholic hierarchy, particularly because of the Grand Inquisition. His character, Candide, was very much patterned after his own personality and experience, but his character begins by believing in goodness as prevailing in the world and ends the
The group does not end up at a house or on the road or at a castle but in a garden, at work where new seeds can grow, yield produce and perhaps enhance the quality of life. As members of a small group of individuals away from the world's corruption, they can each have a personal task as well as set and reach goals together. This, after all, is what
" (Voltaire, Chapter 30) as much as the reader might have suspected Pangloss' increasing embitterment, irrational emotional ties to creed, in the world of the novel, still hold true, although rather than believe him or attempt to show disrespect towards the former tutor who has proved so useless to him, Candide stresses that the mans remarks are "excellently observed...but let us cultivate our garden." (Voltaire, Chapter 30) Let us, in other
He has refused to see the world clearly for so long, that once he has no choice other than to apprehend reality with its full force, it hurts him to see Cunegund grown ugly and shrill, and himself in mean and reduced circumstances. He resolves to find some inner strength and bear down upon his ill temperament, to make his garden grow and to take pleasure in the simple tasks
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