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by Denis Diderot, France, (1713-1784)
'Your Jacques is a tasteless mishmash of things that happen, some of them true, others made up, written without style and served up like a dog's breakfast.' Jacques the Fatalist is Diderot's answer to the problem of existence. If human beings are determined by their genes and their environment, how can they claim to be free to want or do anything? Where are Jacques and his Master going? Are they simply occupying space, living mechanically until they die, believing erroneously that they are in charge of their Destiny? Diderot intervenes to cheat our expectations of what fiction should be and do, and behaves like a provocative, ironic and unfailingly entertaining master of revels who finally show why Fate is not to be equated with doom. In the introduction to this brilliant new translation, David Coward explains the philosophical basis of Diderot's fascination with Fate and shows why Jacques the Fatalist pioneers techniques of fiction which, two centuries on, novelists still regard as experimental. ABOUT THE SERIES: For over 100 years Oxford World's Classics has made available the widest range of literature from around the globe.Each affordable volume reflects Oxford's commitment to scholarship, providing the most accurate text plus a wealth of other valuable features, including expert introductions by leading authorities, helpful notes to clarify the text, up-to-date bibliographies for further study, and much more.
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Jacques the Fatalist and his Master (French: Jacques le fataliste et son maître) is a novel by Denis Diderot, written during the period 1765-1780. The first French edition was published posthumously in 1796, but it was known earlier in Germany, thanks to Schiller's partial translation, which appeared in 1785 and was retranslated into French in 1793, as well as Mylius's complete German version of 1792.
Plot</SPAN>

The main subject of the book is the relationship between the valet Jacques and his master, who is never named. The two are traveling to a destination the narrator leaves vague, and to dispel the boredom of the journey Jacques is compelled by his master to recount the story of his loves. However, Jacques's story is continually interrupted by other characters and various comic mishaps. Other characters in the book tell their own stories and they, too, are continually interrupted. There is even a "reader" who periodically interrupts the narrator with questions, objections, and demands for more information or detail. The tales told are usually humorous, with romance or sex as their subject matter, and feature complex characters indulging in deception.
Jacques's key philosophy is that everything that everything that happens to us down here, whether for good or for evil, has been written up above" ("tout ce qui nous arrive de bien et de mal ici-bas était écrit là-haut"), on a "great scroll" that is unrolled a little bit at a time. Yet Jacques still places value on his actions and is not a passive character. Critics such as J. Robert Loy have characterized Jacques's philosophy as not fatalism but determinism.[1]
The book is full of contradictory characters and other dualities. One story tells of two men in the army who are so much alike that, though they are the best of friends, they cannot stop dueling and wounding each other. Another concerns Father Hudson, an intelligent and effective reformer of the church who is privately the most debauched character in the book. Even Jacques and his master transcend their apparent roles, as Jacques proves, in his insolence, that his master cannot live without him, and therefore it is Jacques who is the master and the master who is the servant.
The story of Jacques's loves is lifted directly from Tristram Shandy, which Diderot makes no secret of, as the narrator at the end announces the insertion of an entire passage from Tristram Shandy into the story. Throughout the work, the narrator refers derisively to sentimental novels and calls attention to the ways in which events develop more realistically in his book. At other times, the narrator tires of the tedium of narration altogether and obliges the reader to supply certain trivial details.
Literary significance & criticism

The critical reception of the book has been mixed. French critics of the late eighteenth and early nineteenth centuries dismissed it as derivative of Rabelais and Sterne, as well as unnecessarily bawdy. It made a better impression on the German Romantics, who had had the opportunity to read it before their French counterparts did (as outlined above). Schiller held it in high regard and recommended it strongly to Goethe, who also enjoyed it. Friedrich Schlegel referred to it positively in his critical fragments (3, 15) and in the Athaneum fragments (201). It formed something of an ideal of Schlegel's concept of wit. Stendhal, while acknowledging flaws in Jacques, nevertheless considered it a superior and exemplary work. In the twentieth century, critics such as Leo Spitzer and J. Robert Loy tended to see Jacques as a key work in the tradition of Cervantes and Rabelais, focused on celebrating diversity rather than providing clear answers to philosophical problems.
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Denis Diderot (1713-1784) was among the greatest writers of the Enlightenment, and in "Jacques the Fatalist", he brilliantly challenged the artificialities of conventional French fiction of his age. Riding through France with his master, the servant Jacques appears to act as though he is truly free in a world of dizzying variety and unpredictability. Characters emerge and disappear as the pair travel across the country, and tales begin and are submerged by greater stories, to reveal a panoramic view of eighteenth-century society. But, while Jacques seems to choose his own path, he remains convinced of one philosophical belief: that every decision he makes, however whimsical, is wholly predetermined. Playful, picaresque and comic, Diderot's novelis a compelling exploration of Enlightment philosophy. Brilliantly original in style, it is one of the greatest precursors to post-modern literature.