However, having Mariane married to such a fraud is too much and Orgon's family devise a plan to expose Tartuffe as the true fraud he is while still avoiding any serious conflicts. The plan is to trap Tartuffe into confessing to Elmire, Orgon's wife, his true desire for her. The thought is that a truly pious man who comes to stay as a guest in another man's house would have anything but sexual feelings for the other man's wife. The plan goes according to plan, with Tartuffe seducing Elmire, until the eavesdropping Damis cannot stand the scene anymore and prematurely confronts Tartuffe himself. Suddenly, the conflict between piousness and fraud is ignited, threatening to carry both parties further away from what a pious life truly is.
When Orgon enters and is told by Damis what has occurred, Tartuffe uses a trick akin to reverse psychology filled with religious undertones, acknowledging the fact that he is "the worst sinner." Again Orgon falls for Tartuffe's deceiving, believing that Tartuffe is nothing but a pious man willing to take blame for anything in order to avoid a conflict. Thus, Orgon, believing that Demis is lying, throws him out of the house and in facts allows Tartuffe to be around his wife even more.
Later in the play, Elmire herself tells Orgon what is going...
Tartuffe, Swift and Voltaire In his own way, Moliere's Tartuffe represents one aspect of the Enlightenment, if only a negative one, since he is a purely self-interested individual who cares only about advancing his own wealth and status. He is a fraud, a con artist and a hypocrite who puts on a show of religion but is really only interested in stealing Orgon's estate -- and his wife. Orgon is too
Tartuffe "Let's not descend to such indignities. / Leave the poor wretch to his unhappy fate, / And don't say anything to aggravate / His present woes; but rather hope that he / Will soon embrace an honest piety, / And mend his ways, and by a true repentance," states Cleante at the final scene of Moliere's Tartuffe. The fact that Cleante offers forgiveness in a most noble manner reveals that
Tartuffe An Analysis of Hypocrisy in Moliere's Tartuffe No greater example of the religious hypocrite exists in all history than the example of the Philistine. What characterizes the Philistine (and all hypocrites) is something Richard Weaver describes as a barbarian desire to see a thing "as it is" (24). What Weaver implies is that the hypocrite, while making a great show of piety and the possession of virtue, actually lacks the interior
The places they live in and the things that surround them are in varying degrees atmospheric and expressive. In Tartuffe material objects, the props and the house itself, and the places alluded to? Paris and province, heaven and earth, palace and prison? have a particular importance (Hope 44). This does not tie the play to a particular time and place, however, but only shows the importance of locale to the action of
Tartuffe Moliere's Tartuffe is from 17th century France, during the Enlightenment, or the Age of Reason. Louis XIV, also known as the Sun King, was the ruler of France at this time. People in Paris were interested in Enlightenment values such as rationality, moderation, and order. Also, social graces, good manners, and gender roles were strictly enforced during this period. Moliere demonstrates all of these Enlightenment values in his play. The
It becomes clear that Tartuffe, as he becomes increasingly powerful in the play, considers himself above the others, and because of his "spirituality," he is above the laws of God, too. He tells Elmire, Orgon's wife, "I'll teach you, Ma'am, that Heaven's contradictions, give latitude to men of pure convictions. it's true that Heaven frowns on some dark acts, though with great men, our Lord makes higher pacts" (Moliere, Act
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