Le Misanthrope in the context of "Comedy of manners"

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⭐ Core Definition: Le Misanthrope

The Misanthrope, or the Cantankerous Lover (French: Le Misanthrope ou l'Atrabilaire amoureux; French pronunciation: [lə mizɑ̃tʁɔp u latʁabilɛːʁ amuʁø]) is a 17th-century comedy of manners in verse written by Molière. It was first performed on 4 June 1666 at the Théâtre du Palais-Royal, Paris by the King's Players.

The play satirizes the hypocrisies of French aristocratic society, but it also engages a more serious tone when pointing out the flaws that afflict all humans. The play differs from other farces of the time by employing dynamic characters like Alceste and Célimène as opposed to the flat caricatures of traditional social satire. It also differs from most of Molière's other works by focusing more on character development and nuances than on plot progression. The play, though not a commercial success in its time, survives as Molière's best-known work today.

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👉 Le Misanthrope in the context of Comedy of manners

In English literature, the term comedy of manners (also anti-sentimental comedy) describes a genre of realistic, satirical comedy that questions and comments upon the manners and social conventions of a greatly sophisticated, artificial society. The satire of fashion, manners, and outlook on life of the social classes, is realised with stock characters, such as the braggart soldier of Ancient Greek comedy, and the fop and the rake of English Restoration comedy. The clever plot of a comedy of manners (usually a scandal) is secondary to the social commentary thematically presented through the witty dialogue of the characters, e.g. The Importance of Being Earnest (1895), by Oscar Wilde, which satirises the sexual hypocrisies of Victorian morality.

The comedy-of-manners genre originated in the New Comedy period (325–260 BC) of Classical Greece (510–323 BC), and is known from fragments of works by the playwright Menander, whose style of writing, elaborate plots, and stock characters were imitated by Roman playwrights, such as Plautus and Terence, whose comedies were known to and staged during the Renaissance. In the 17th century, the comedy of manners is best realised in the plays of Molière, such as The School for Wives (1662), The Imposter (1664), and The Misanthrope (1666), which satirise the hypocrisies and pretensions of the ancien régime that ruled France from the late 15th century to the 18th century. In the early 18th century, William Congreve's play The Way of the World (1700) became popular among the public for its strong depiction of the comedy of manners genre.

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Le Misanthrope in the context of Misanthropy

Misanthropy is the general hatred, dislike, or distrust of the human species, human behavior, or human nature. A misanthrope or misanthropist is someone who holds such views or feelings. Misanthropy involves a negative evaluative attitude toward humanity that is based on humankind's flaws. Misanthropes hold that these flaws characterize all or at least the greater majority of human beings. They claim that there is no easy way to rectify them short of a complete transformation of the dominant way of life. Various types of misanthropy are distinguished in the academic literature based on what attitude is involved, at whom it is directed, and how it is expressed. Either emotions or theoretical judgments can serve as the foundation of the attitude. It can be directed toward all humans without exception or exclude a few idealized people. In this regard, some misanthropes condemn themselves while others consider themselves superior to everyone else. Misanthropy is sometimes associated with a destructive outlook aiming to hurt other people or an attempt to flee society. Other types of misanthropic stances include activism by trying to improve humanity, quietism in the form of resignation, and humor mocking the absurdity of the human condition.

The negative misanthropic outlook is based on different types of human flaws. Moral flaws and unethical decisions are often seen as the foundational factor. They include cruelty, selfishness, injustice, greed, and indifference to the suffering of others. They may result in harm to humans and animals, such as genocides and factory farming of livestock. Other flaws include intellectual flaws, like dogmatism and cognitive biases, as well as aesthetic flaws concerning ugliness and lack of sensitivity to beauty. Many debates in the academic literature discuss whether misanthropy is a valid viewpoint and what its implications are. Proponents of misanthropy usually point to human flaws and the harm they have caused as a sufficient reason for condemning humanity. Critics have responded to this line of thought by claiming that severe flaws concern only a few extreme cases, like mentally ill perpetrators, but not humanity at large. Another objection is based on the claim that humans also have virtues besides their flaws and that a balanced evaluation might be overall positive. A further criticism rejects misanthropy because of its association with hatred, which may lead to violence, and because it may make people friendless and unhappy. Defenders of misanthropy have responded by claiming that this applies only to some forms of misanthropy but not to misanthropy in general.

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