By Aimee Israel-Pelletier
Israel Pelletier argues that Trois contes calls for a distinct type of interpreting which distinguishes it from Madame Bovary and different Flaubert texts. by the point he wrote this past due paintings, Flaubert's angle towards his characters and the position of fiction had replaced to deal with diversified social, political, and literary pressures. He built opposing degrees of that means for every of the tales, instantly and ironic, which produced a extra fruitful manner of addressing a few of his matters and assumptions approximately langauge and phantasm. integrated during this research are a provocative feminist examining of Un Coeur, an overview of Saint Julien as Flaubert's try to come to phrases along with his originality as a author, and an interpretation of Hérodias as an autobiography of the writing technique.
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Additional resources for Flaubert's Straight and Suspect Saints: The Unity of 'Trois contes'
As the family crosses a second pasture, it is pursued by a dreadful bull who had been hidden by the fog. Félicité fights him by throwing clods of earth at his eyes: Il baissait le mufle, secouait les cornes et tremblait de fureur en beuglant horriblement.. . Le taureau avait acculé Félicité contre une claire-voie; sa bave lui rejaillissait à la figure, une seconde de plus il l'éventrait. Elle eut le temps de se couler entre deux barreaux, et la grosse bête, toute surprise, s'arrêta. (16-17) The oxen, or castrated bulls, in the first pasture are easily assuaged by Félicité.
Similarities between most of the women and most of the men cut across class differences (there are exceptions which I go into later). So many details and events in the life of Madame Aubain, for instance, recall details and events in the life of Félicité. Lucette Czyba in her illuminating study of the treatment of women in Flaubert's novels has seen very clearly that there is in Un Cœur simple an attempt on the part of Haubert to erase differences between the two women. Though I do not share Czyba's interest in demonstrating the duplicity and hypocrisy of Flaubert's view "of the common people" and the prejudices he shares with his own class against the servant, I agree with her conclusion: The Women of Pont-l'Evêque 35 Bien que le conte donne à voir l'aliénation et l'exploitation dont la servante est victime, on ne saurait le réduire à une allégorie de l'oppression subie par les classes populaires...
The masculine has been used as the model for all forms of exchange, especially discourse. In the process, the feminine, the mother especially, has been mutilated; its values and distinctive differences from the masculine have been suppressed and devalorized. This exclusion, suppression, and mutilation of the feminine, Cixous and Irigaray suggest, has been the chief strategy for perpetuating and consolidating over time the power of the masculine. They call on women to question Western assumptions in terms of that difference and to recover and valorize the feminine.