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丕賱乇丕赖亘丞
鬲毓鬲亘乇 乇賵丕賷丞 鈥溫з勜必Ю地ㄘ┾€� 賲賳 兀賲賴丕鬲 丕賱賰鬲亘 丕賱賰賱丕爻賷賰賷丞 賵鬲卮賰賾賱 廿乇孬丕賸 賱賱廿賳爻丕賳賷丞 噩賲毓丕亍貙 丕賱兀賲乇 丕賱匕賷 噩毓賱 賲賳賴丕 賲丕丿丞 賱賱丿乇丕爻丞 賮賷 孬丕賳賵賷丕鬲 賵噩丕賲毓丕鬲 兀賵乇賵亘賷丞 賰孬賷乇丞貙 亘賵氐賮賴丕 賳賲賵匕噩丕賸 爻丕胤毓丕賸 賱兀丿亘 丕賱賯乇賳 丕賱孬丕賲賳 毓卮乇 丕賱匕賷 卮賴丿鬲 賮賷賴 兀賵乇賵亘丕 賳夭賵毓丕賸 賯賵賷丕賸 廿賱賶 廿毓賱丕亍 卮兀賳 丕賱毓賯賱 賵丕賱毓丿丕賱丞 丕賱丕噩鬲賲丕毓賷丞 賵丕賱鬲禺賱賷 毓賳 丕賱禺乇丕賮丕鬲 賵丕賱噩賴賱 賵丕賱馗賱賲.
199 pages, Kindle Edition
First published January 1, 1796
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About the author
Denis Diderot
2,176听books555听followersWork on the
贰苍肠测肠濒辞辫茅诲颈别
(1751-1772), supreme accomplishment of French philosopher and writer Denis Diderot, epitomized the spirit of thought of Enlightenment; he also wrote novels, plays, critical essays, and brilliant letters to a wide circle of friends and colleagues.
Jean le Rond d'Alembert contributed.
This artistic prominent persona served as best known co-founder, chief editor, and contributor.
He also contributed notably to literature with Jacques le fataliste et son ma卯tre (Jacques the Fatalist and his Master), which emulated Laurence Sterne in challenging conventions regarding structure and content, while also examining ideas about free will. Diderot also authored of the known dialogue, Le Neveu de Rameau (Rameau's Nephew), basis of many articles and sermons about consumer desire. His articles included many topics.
Diderot speculated on free will, held a completely materialistic view of the universe, and suggested that heredity determines all human behavior. He therefore warned his fellows against an overemphasis on mathematics and against the blind optimism that sees in the growth of physical knowledge an automatic social and human progress. He rejected the idea of progress. His opinion doomed the aim of progressing through technology to fail. He founded on experiment and the study of probabilities. He wrote several articles and supplements concerning gambling, mortality rates, and inoculation against smallpox. He discreetly but firmly refuted technical errors and personal positions of d'Alembert on probability.
Jean le Rond d'Alembert contributed.
This artistic prominent persona served as best known co-founder, chief editor, and contributor.
He also contributed notably to literature with Jacques le fataliste et son ma卯tre (Jacques the Fatalist and his Master), which emulated Laurence Sterne in challenging conventions regarding structure and content, while also examining ideas about free will. Diderot also authored of the known dialogue, Le Neveu de Rameau (Rameau's Nephew), basis of many articles and sermons about consumer desire. His articles included many topics.
Diderot speculated on free will, held a completely materialistic view of the universe, and suggested that heredity determines all human behavior. He therefore warned his fellows against an overemphasis on mathematics and against the blind optimism that sees in the growth of physical knowledge an automatic social and human progress. He rejected the idea of progress. His opinion doomed the aim of progressing through technology to fail. He founded on experiment and the study of probabilities. He wrote several articles and supplements concerning gambling, mortality rates, and inoculation against smallpox. He discreetly but firmly refuted technical errors and personal positions of d'Alembert on probability.
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January 12, 2022
鈥璍a Religieuse = Memoirs of a Nun, Denis Diderot
The Nun or Memoirs of a Nun is an 18th-century French novel by Denis Diderot. Completed in about 1780, the work was not published until 1796, after Diderot's death.
The novel consists of a series of letters purporting to be from a nun, Suzanne, who implores the Marquis to help her renounce her vows, and describes her intolerable life in the convent to which she has been committed against her will.
Based in the Eighteenth century, Suzanne Simonin is an intelligent and sensitive sixteen-year-old French girl who is forced against her will into a Catholic convent by her parents.
Suzanne鈥檚 parents initially inform her that she is being sent to the convent for financial reasons, stating it is cheaper for her to become a nun rather than paying a dowry in marriage.
However, while in the convent, it is revealed to Suzanne that she is actually there because she is an illegitimate child as her mother committed adultery with another man. By sending Suzanne to the convent, her mother thought she could make amends for her sins by using her daughter as a sacrificial offering for a new salvation.
鬲丕乇蹖禺 禺賵丕賳卮: 倬蹖卮 丕夭 爻丕賱1977賲蹖賱丕丿蹖
毓賳賵丕賳: 乇丕賴亘賴貨 賳賵蹖爻賳丿賴: 丿賳蹖 丿蹖丿乇賵貨 賲鬲乇噩賲: 诏蹖賵乇诏蹖爻 丌賯丕爻蹖貨 鬲賴乇丕賳貙 丕賳鬲卮丕乇丕鬲 倬丿蹖丿賴貨 爻丕賱1350貨 噩蹖亘蹖貙 賲賵囟賵毓: 丿丕爻鬲丕賳賴丕蹖 賳賵蹖爻賳丿诏丕賳 賮乇丕賳爻賴 - 爻丿賴 18賲
毓賳賵丕賳: 乇丕賴亘賴貨 賳賵蹖爻賳丿賴: 丿賳蹖 丿蹖丿乇賵貨 賲鬲乇噩賲: 賯丕爻賲 氐賳毓賵蹖貨 鬲賴乇丕賳貙 賮乇賴賳诏 噩丕賵蹖丿貨 爻丕賱1394貨 丿乇272氐貨 卮丕亘讴9786006182704貨
讴鬲丕亘 乇丕 爻丕賱賴丕 倬蹖卮 丕夭 丕賲乇賵夭 禺賵丕賳丿賴 丕賲貨 夭賳丿诏蹖 乇丕賴亘賴鈥� 丕蹖 噩賵丕賳 賵 卮丕賳夭丿賴 爻丕賱賴 賵 賳丕賲卮乇賵毓 亘賴 賳丕賲 芦爻賵夭丕賳 爻蹖賲賵賳蹖賳禄 丕爻鬲貙 讴賴 賳禺爻鬲 亘賴 丿蹖乇蹖 爻賳鬲蹖 賵丕乇丿 賲蹖鈥屫促堌� 丿乇 丌賳噩丕 亘丕 丕噩乇丕蹖 丕丨讴丕賲 爻禺鬲 賵 乇蹖丕囟鬲鈥屬囏й� 卮丿蹖丿貙 賮卮丕乇 賵丨卮鬲賳丕讴蹖 亘乇 噩爻賲 賵 噩丕賳 丕賵 賵丕乇丿 賲蹖鈥屫③屫� 丕賲丕 趩賳丿蹖 亘毓丿 丕夭 丕蹖賳 亘丿亘禺鬲蹖 賳噩丕鬲 賲蹖鈥屰屫жㄘ� 賵 亘賴 丿蹖乇蹖 丿蹖诏乇 賲賳鬲賯賱 賲蹖鈥屫促堌� 丕夭 卮丕賴讴丕乇賴丕蹖 丕丿亘蹖丕鬲 讴賱丕爻蹖讴 爻丿賴 蹖 賴噩丿賴賲 賲蹖賱丕丿蹖貙 爻賴 乇賲丕賳 芦乇丕賴亘賴禄貙 芦跇丕讴 賯囟丕 賵 賯丿乇蹖禄 賵芦亘乇丕丿乇夭丕丿賴 乇丕賲賵禄 丕夭 丌孬丕乇 芦丿賳蹖 丿蹖丿乇賵禄 賴爻鬲賳丿貨 丕蹖卮丕賳 爻亘讴蹖 乇丕 丿乇 賳賵卮鬲賴 賴丕蹖 禺賵蹖卮 倬蹖卮 诏乇賮鬲賳丿 讴賴 禺賵丿 丌賳 乇丕 芦賯氐賴 鬲丕乇蹖禺蹖禄 賲蹖賳丕賲蹖丿賳丿貙 賵 趩蹖夭蹖 噩夭 芦乇卅丕賱蹖爻賲禄 賳亘賵丿貨 賳禺爻鬲蹖賳 乇賲丕賳 鬲賲丕賲 毓蹖丕乇 丕蹖卮丕賳 賴賲蹖賳 讴鬲丕亘 芦乇丕賴亘賴禄貙 丿乇 鬲賵氐蹖賮 賵 倬乇賵乇卮 卮禺氐蹖鬲賴丕貙 賵 亘丕夭 讴乇丿賳 賱丕蹖賴 賴丕蹖 丿丕爻鬲丕賳貙 賳賲賵賳賴 蹖 讴賲 賳馗蹖乇蹖 丕爻鬲貨 丕蹖卮丕賳 丿乇 賳诏丕乇卮 丕蹖賳 乇賲丕賳 亘蹖卮鬲乇蹖賳 鬲丕孬蹖乇 乇丕 丕夭 賮囟丕蹖 丨丕讴賲 亘乇 讴賱蹖爻丕 丿乇 芦倬丕乇蹖爻禄 賵 夭賳丿诏蹖 賲匕賴亘蹖 丕胤乇丕賮蹖丕賳 禺賵蹖卮 诏乇賮鬲賴 丕爻鬲
鬲丕乇蹖禺 亘賴賳诏丕賲 乇爻丕賳蹖 06/11/1399賴噩乇蹖 禺賵乇卮蹖丿蹖貨 21/10/1400賴噩乇蹖 禺賵乇卮蹖丿蹖貨 丕. 卮乇亘蹖丕賳蹖
The Nun or Memoirs of a Nun is an 18th-century French novel by Denis Diderot. Completed in about 1780, the work was not published until 1796, after Diderot's death.
The novel consists of a series of letters purporting to be from a nun, Suzanne, who implores the Marquis to help her renounce her vows, and describes her intolerable life in the convent to which she has been committed against her will.
Based in the Eighteenth century, Suzanne Simonin is an intelligent and sensitive sixteen-year-old French girl who is forced against her will into a Catholic convent by her parents.
Suzanne鈥檚 parents initially inform her that she is being sent to the convent for financial reasons, stating it is cheaper for her to become a nun rather than paying a dowry in marriage.
However, while in the convent, it is revealed to Suzanne that she is actually there because she is an illegitimate child as her mother committed adultery with another man. By sending Suzanne to the convent, her mother thought she could make amends for her sins by using her daughter as a sacrificial offering for a new salvation.
鬲丕乇蹖禺 禺賵丕賳卮: 倬蹖卮 丕夭 爻丕賱1977賲蹖賱丕丿蹖
毓賳賵丕賳: 乇丕賴亘賴貨 賳賵蹖爻賳丿賴: 丿賳蹖 丿蹖丿乇賵貨 賲鬲乇噩賲: 诏蹖賵乇诏蹖爻 丌賯丕爻蹖貨 鬲賴乇丕賳貙 丕賳鬲卮丕乇丕鬲 倬丿蹖丿賴貨 爻丕賱1350貨 噩蹖亘蹖貙 賲賵囟賵毓: 丿丕爻鬲丕賳賴丕蹖 賳賵蹖爻賳丿诏丕賳 賮乇丕賳爻賴 - 爻丿賴 18賲
毓賳賵丕賳: 乇丕賴亘賴貨 賳賵蹖爻賳丿賴: 丿賳蹖 丿蹖丿乇賵貨 賲鬲乇噩賲: 賯丕爻賲 氐賳毓賵蹖貨 鬲賴乇丕賳貙 賮乇賴賳诏 噩丕賵蹖丿貨 爻丕賱1394貨 丿乇272氐貨 卮丕亘讴9786006182704貨
讴鬲丕亘 乇丕 爻丕賱賴丕 倬蹖卮 丕夭 丕賲乇賵夭 禺賵丕賳丿賴 丕賲貨 夭賳丿诏蹖 乇丕賴亘賴鈥� 丕蹖 噩賵丕賳 賵 卮丕賳夭丿賴 爻丕賱賴 賵 賳丕賲卮乇賵毓 亘賴 賳丕賲 芦爻賵夭丕賳 爻蹖賲賵賳蹖賳禄 丕爻鬲貙 讴賴 賳禺爻鬲 亘賴 丿蹖乇蹖 爻賳鬲蹖 賵丕乇丿 賲蹖鈥屫促堌� 丿乇 丌賳噩丕 亘丕 丕噩乇丕蹖 丕丨讴丕賲 爻禺鬲 賵 乇蹖丕囟鬲鈥屬囏й� 卮丿蹖丿貙 賮卮丕乇 賵丨卮鬲賳丕讴蹖 亘乇 噩爻賲 賵 噩丕賳 丕賵 賵丕乇丿 賲蹖鈥屫③屫� 丕賲丕 趩賳丿蹖 亘毓丿 丕夭 丕蹖賳 亘丿亘禺鬲蹖 賳噩丕鬲 賲蹖鈥屰屫жㄘ� 賵 亘賴 丿蹖乇蹖 丿蹖诏乇 賲賳鬲賯賱 賲蹖鈥屫促堌� 丕夭 卮丕賴讴丕乇賴丕蹖 丕丿亘蹖丕鬲 讴賱丕爻蹖讴 爻丿賴 蹖 賴噩丿賴賲 賲蹖賱丕丿蹖貙 爻賴 乇賲丕賳 芦乇丕賴亘賴禄貙 芦跇丕讴 賯囟丕 賵 賯丿乇蹖禄 賵芦亘乇丕丿乇夭丕丿賴 乇丕賲賵禄 丕夭 丌孬丕乇 芦丿賳蹖 丿蹖丿乇賵禄 賴爻鬲賳丿貨 丕蹖卮丕賳 爻亘讴蹖 乇丕 丿乇 賳賵卮鬲賴 賴丕蹖 禺賵蹖卮 倬蹖卮 诏乇賮鬲賳丿 讴賴 禺賵丿 丌賳 乇丕 芦賯氐賴 鬲丕乇蹖禺蹖禄 賲蹖賳丕賲蹖丿賳丿貙 賵 趩蹖夭蹖 噩夭 芦乇卅丕賱蹖爻賲禄 賳亘賵丿貨 賳禺爻鬲蹖賳 乇賲丕賳 鬲賲丕賲 毓蹖丕乇 丕蹖卮丕賳 賴賲蹖賳 讴鬲丕亘 芦乇丕賴亘賴禄貙 丿乇 鬲賵氐蹖賮 賵 倬乇賵乇卮 卮禺氐蹖鬲賴丕貙 賵 亘丕夭 讴乇丿賳 賱丕蹖賴 賴丕蹖 丿丕爻鬲丕賳貙 賳賲賵賳賴 蹖 讴賲 賳馗蹖乇蹖 丕爻鬲貨 丕蹖卮丕賳 丿乇 賳诏丕乇卮 丕蹖賳 乇賲丕賳 亘蹖卮鬲乇蹖賳 鬲丕孬蹖乇 乇丕 丕夭 賮囟丕蹖 丨丕讴賲 亘乇 讴賱蹖爻丕 丿乇 芦倬丕乇蹖爻禄 賵 夭賳丿诏蹖 賲匕賴亘蹖 丕胤乇丕賮蹖丕賳 禺賵蹖卮 诏乇賮鬲賴 丕爻鬲
鬲丕乇蹖禺 亘賴賳诏丕賲 乇爻丕賳蹖 06/11/1399賴噩乇蹖 禺賵乇卮蹖丿蹖貨 21/10/1400賴噩乇蹖 禺賵乇卮蹖丿蹖貨 丕. 卮乇亘蹖丕賳蹖
May 6, 2018
I used to talk to Diderot!
Seriously! He was my first literary crush, and the first author who inspired me without exception. From my very first encounter with him at university, I was captivated by the lively, humorous intellectual giant, who could juggle the Enlightenment questions while being social, human, and incredibly funny. I sat in the attic of our university library, where the whole 贰苍肠测肠濒辞辫茅诲颈别 was arranged and remained rather untouched for decades on end. And I read random articles penned by Diderot, and laughed with the ghosts of wit past. For I could not find any living person who put so much energy and charm into loving literature, justice and life. Had Diderot been a contemporary of ours, he would spread bliss on 欧宝娱乐, I am sure. And probably, he would be a 欧宝娱乐 librarian as well, reviewing non-existent books for fun, hoping for stupid pseudo-erudite comments from flatterers (and I would be one of them, maybe!).
For Diderot knew how to spread Fake News long before they made the real news and became an epidemic in the fake world of 2016. 鈥淟a Religieuse鈥� came into being as a practical joke played on a friend, a fake story supported by fake letters. What a grandiose time Diderot and his friends must have had, coming up with the procedure to make a mutual friend engage in support of a fugitive nun, who had been forced into a monastery against her will. In the end, they were very sad to have to kill her off, as a meeting between the real friend and the literary heroine was imminent. Che drama!
However, even though the text derives from a made-up story, and was created with the intention to play a trick on a friend, it would be entirely wrong to dismiss its message as a Don Quixotesque joke. For that is how Diderot got his message across: he disguised serious matters behind a curtain of silly adventures, exaggerations and inconsistencies. To be taken seriously, he made fun of the world. And that is what I find so incredibly compelling in him. My whole personality bows to the man who saw the injustice and idiocy of the world around him, but still found pleasure and amusement enough to be witty, not bitter.
Certainly, the misery of monastery life and its social implications is exaggerated in 鈥淟a Religieuse鈥�, or condensed to one story. For there were numerous cases of young girls forced by parents to become nuns, for social or pecuniary reasons. And there were trials that were lost. There were reports of cruelty and bullying, as well as sexual obsessions and abuse. Diderot collected the different experiences of monastery life and put them all together in the consecutive adventures of his protagonist in different monasteries. It is not very likely that one person would have experienced all of that, but all those abuses were common.
The interesting argument in the short novel, however, is not the inhumanity of the inhabitants of monasteries, and their meaningless, shallow rituals, but the reason why the young woman doesn鈥檛 want to stay there. She can鈥檛 expect to have a life in splendor anywhere else either, in fact. She will have to work hard, subject to all kinds of insecurities, and male violence. But she insists that she can鈥檛 be made to live in a monastery, for she is not suited for it: she wants her freedom, la libert茅, and the monastery is a symbol for parental, religious and state dominance over individuals鈥� natural inclinations and instincts.
The story criticises four elements of French society:
The State that lets religious institutions take over such a big share of decision making regarding the liberty of its citizens
The Church that provides a system in which it earns money by withdrawing young people from active, social life
The Society that provides a moral code which allows for punishment of illegitimate children rather than their parents
The Catholic dogma that is inconsistent, confusing and outrageously evil in some respects
To me, the most shocking part was reading the 鈥渉armless鈥� dialogues between the main character and different devout family members and nuns. I found it hard to understand that they actually believed they would 鈥渕eet in heaven鈥�, - that they would 鈥渟it down and talk鈥� about the people they knew on Earth. When the protagonist is seriously ill, one of the nuns in her monastery laments that she is going to meet her favourite friend in heaven:
鈥淎nd what is she going to tell her about me?鈥�
Going to heaven to gossip about others? What?
Or the unfaithful mother, who pushes her child into a monastery, so that she can redeem herself in heaven. Utterly bizarre. What kind of a deity is that, who would punish a (dead) sinner if the (living) offspring doesn鈥檛 behave?
"Songez, mon enfant, que le sort de votre m猫re, dans l'autre monde, d茅pend beaucoup de la conduite que vous tiendrez dans celui-ci: Dieu, qui voit tout, m'appliquera, dans sa justice, tout le bien et tout le mal que vous ferez."
Reading Diderot sharpened my eyes and ears in this area, and I was completely taken aback when my finishing of the book coincided with the sudden deaths of two celebrities, and the news that one of them had 鈥渉er stroke because she wanted to go and care for her deceased daughter鈥�. What kind of care does her daughter need, if she is in that obscure place called heaven? Bizarre rationalisations still very much alive among human beings who can鈥檛 imagine that their influence on others will ever cease. That life is over when it鈥檚 over. We still need to think that we are needed, that we can watch over the world and gossip about it, that we will meet again, in a strangely familiar setting (where?). Diderot pointed it out with stunning accuracy, when he reflected that people invoke gods and devils and heavens and hells according to their current needs, without logic:
鈥淚l me paraissait assez singulier que la m锚me chose v卯nt de Dieu ou du diable, selon qu'il leur plaisait de l'envisager. Il y a beaucoup de circonstances pareilles dans la religion; et ceux qui m'ont consol茅e m'ont souvent dit de mes pens茅es, les uns que c'茅taient autant d'instigations de Satan, et les autres, autant d'inspirations de Dieu. Le m锚me mal vient, ou de Dieu qui nous 茅prouve, ou du diable qui nous tente.鈥�
I strongly recommend reading 鈥淟a Religieuse鈥� as the perfect case for personal freedom, against prejudice and patented dogma. We need Diderot鈥檚 clear vision more than ever!
But I will close with another favourite of mine, reflecting on the strange group of people who all aspire to a place in that heavenly, gossiping beehive.
As Oscar Wilde said: 鈥淚 don鈥檛 want to go to heaven. None of my friends are there!鈥�
Just think about it! The Who鈥檚 Who In Heaven is a scary read!
Seriously! He was my first literary crush, and the first author who inspired me without exception. From my very first encounter with him at university, I was captivated by the lively, humorous intellectual giant, who could juggle the Enlightenment questions while being social, human, and incredibly funny. I sat in the attic of our university library, where the whole 贰苍肠测肠濒辞辫茅诲颈别 was arranged and remained rather untouched for decades on end. And I read random articles penned by Diderot, and laughed with the ghosts of wit past. For I could not find any living person who put so much energy and charm into loving literature, justice and life. Had Diderot been a contemporary of ours, he would spread bliss on 欧宝娱乐, I am sure. And probably, he would be a 欧宝娱乐 librarian as well, reviewing non-existent books for fun, hoping for stupid pseudo-erudite comments from flatterers (and I would be one of them, maybe!).
For Diderot knew how to spread Fake News long before they made the real news and became an epidemic in the fake world of 2016. 鈥淟a Religieuse鈥� came into being as a practical joke played on a friend, a fake story supported by fake letters. What a grandiose time Diderot and his friends must have had, coming up with the procedure to make a mutual friend engage in support of a fugitive nun, who had been forced into a monastery against her will. In the end, they were very sad to have to kill her off, as a meeting between the real friend and the literary heroine was imminent. Che drama!
However, even though the text derives from a made-up story, and was created with the intention to play a trick on a friend, it would be entirely wrong to dismiss its message as a Don Quixotesque joke. For that is how Diderot got his message across: he disguised serious matters behind a curtain of silly adventures, exaggerations and inconsistencies. To be taken seriously, he made fun of the world. And that is what I find so incredibly compelling in him. My whole personality bows to the man who saw the injustice and idiocy of the world around him, but still found pleasure and amusement enough to be witty, not bitter.
Certainly, the misery of monastery life and its social implications is exaggerated in 鈥淟a Religieuse鈥�, or condensed to one story. For there were numerous cases of young girls forced by parents to become nuns, for social or pecuniary reasons. And there were trials that were lost. There were reports of cruelty and bullying, as well as sexual obsessions and abuse. Diderot collected the different experiences of monastery life and put them all together in the consecutive adventures of his protagonist in different monasteries. It is not very likely that one person would have experienced all of that, but all those abuses were common.
The interesting argument in the short novel, however, is not the inhumanity of the inhabitants of monasteries, and their meaningless, shallow rituals, but the reason why the young woman doesn鈥檛 want to stay there. She can鈥檛 expect to have a life in splendor anywhere else either, in fact. She will have to work hard, subject to all kinds of insecurities, and male violence. But she insists that she can鈥檛 be made to live in a monastery, for she is not suited for it: she wants her freedom, la libert茅, and the monastery is a symbol for parental, religious and state dominance over individuals鈥� natural inclinations and instincts.
The story criticises four elements of French society:
The State that lets religious institutions take over such a big share of decision making regarding the liberty of its citizens
The Church that provides a system in which it earns money by withdrawing young people from active, social life
The Society that provides a moral code which allows for punishment of illegitimate children rather than their parents
The Catholic dogma that is inconsistent, confusing and outrageously evil in some respects
To me, the most shocking part was reading the 鈥渉armless鈥� dialogues between the main character and different devout family members and nuns. I found it hard to understand that they actually believed they would 鈥渕eet in heaven鈥�, - that they would 鈥渟it down and talk鈥� about the people they knew on Earth. When the protagonist is seriously ill, one of the nuns in her monastery laments that she is going to meet her favourite friend in heaven:
鈥淎nd what is she going to tell her about me?鈥�
Going to heaven to gossip about others? What?
Or the unfaithful mother, who pushes her child into a monastery, so that she can redeem herself in heaven. Utterly bizarre. What kind of a deity is that, who would punish a (dead) sinner if the (living) offspring doesn鈥檛 behave?
"Songez, mon enfant, que le sort de votre m猫re, dans l'autre monde, d茅pend beaucoup de la conduite que vous tiendrez dans celui-ci: Dieu, qui voit tout, m'appliquera, dans sa justice, tout le bien et tout le mal que vous ferez."
Reading Diderot sharpened my eyes and ears in this area, and I was completely taken aback when my finishing of the book coincided with the sudden deaths of two celebrities, and the news that one of them had 鈥渉er stroke because she wanted to go and care for her deceased daughter鈥�. What kind of care does her daughter need, if she is in that obscure place called heaven? Bizarre rationalisations still very much alive among human beings who can鈥檛 imagine that their influence on others will ever cease. That life is over when it鈥檚 over. We still need to think that we are needed, that we can watch over the world and gossip about it, that we will meet again, in a strangely familiar setting (where?). Diderot pointed it out with stunning accuracy, when he reflected that people invoke gods and devils and heavens and hells according to their current needs, without logic:
鈥淚l me paraissait assez singulier que la m锚me chose v卯nt de Dieu ou du diable, selon qu'il leur plaisait de l'envisager. Il y a beaucoup de circonstances pareilles dans la religion; et ceux qui m'ont consol茅e m'ont souvent dit de mes pens茅es, les uns que c'茅taient autant d'instigations de Satan, et les autres, autant d'inspirations de Dieu. Le m锚me mal vient, ou de Dieu qui nous 茅prouve, ou du diable qui nous tente.鈥�
I strongly recommend reading 鈥淟a Religieuse鈥� as the perfect case for personal freedom, against prejudice and patented dogma. We need Diderot鈥檚 clear vision more than ever!
But I will close with another favourite of mine, reflecting on the strange group of people who all aspire to a place in that heavenly, gossiping beehive.
As Oscar Wilde said: 鈥淚 don鈥檛 want to go to heaven. None of my friends are there!鈥�
Just think about it! The Who鈥檚 Who In Heaven is a scary read!
June 30, 2024
Suzanne, the narrator, is sixteen years old, has two sisters and a lawyer father with "more fortune than necessary to establish them solidly."
The problem is that her father is not her father; the two sisters will each have half of the fortune, and Suzanne will find herself in a convent to atone for her mother's sin.
Her parents' wish is not hers, and she will do everything to escape these convents, which will reserve cruel moments for her.
To write this book, Diderot started with a fact. "Work of public and general utility because it was the cruellest satire we had ever made of the cloisters."
The problem is that her father is not her father; the two sisters will each have half of the fortune, and Suzanne will find herself in a convent to atone for her mother's sin.
Her parents' wish is not hers, and she will do everything to escape these convents, which will reserve cruel moments for her.
To write this book, Diderot started with a fact. "Work of public and general utility because it was the cruellest satire we had ever made of the cloisters."
September 2, 2013
鈥淪o you鈥檙e not going to come to see me anymore?鈥�
鈥淣o, dear Mother.鈥�
鈥淎nd you won鈥檛 let me come and see you in your cell anymore?鈥�
鈥淣o, dear Mother.鈥�
鈥淲ill you refuse my caresses?鈥�
鈥淚t will be very difficult for me to do so, for I was born affectionate and I like being caressed, but I must. I鈥檝e promised my confessor and I made a vow before the altar.鈥�
Looking at the above, is that the normal conversation between a nun and her mother superior? Perhaps it was at that particular time?
On that note, where do you possibly start with even attempting to write a review on any work by this exceptional 18th century French author and philosopher?
Diderot has indeed excelled himself here. He was a leading literary figure and believed that people generally needed to socialize and he seemed to think it quite unhealthy that individuals could even contemplate withdrawing from society. So it seems to be at the opposite end of the spectrum that he would write this 1770 novella (posthumously published in 1796 鈥� he evidently was never in a hurry to get his written works to the public) against a backdrop of girls, as young as fifteen, who were forced by their parents to take their perpetual vows for life in the claustrophobic atmosphere of the convents.
In addition, what intrigued me more than anything about Diderot was that he was both an atheistic and a materialist, and yet he鈥檚 written a religious book and a satire at that. And to think that this book started as a hoax on a good friend:
鈥淚 have learned, written as a hoax: the purpose was initially to lure Marc-Antoine-Nicholas Croismare, Marquis of Lasson, back to Paris. Following the death of his wife, Suzanne Davy de La Pailleterie (a relation of Alexandre Dumas), the Marquis quit Paris and stayed away for eight years, during which time he had taken interest in the real life case of Marguerite Delamarre, who had claimed that, like the narrator of The Nun Suzanne Simonin, she was forced to take her vows against her will. Diderot, along with his friends, decided to trick the Marquis into returning, and the letters, turned into the novel, were purported to be from Suzanne, appealing to the Marquis for help.鈥�
Unfortunately this all backfired, as the Marquis was not to be lured back and the issuance of this book subsequently took a different turn in its retelling.
In my naivety, I believed that nuns typified godliness, devoutness, modesty and kindness, amongst other things, but what do we have here in this remarkable work? Well nothing except nuns who are portrayed as conniving, murderous in thought, violent, lying and with a penchant for lesbian sexual pursuits. The contradictory aspect is that despite all of this, they are also very na茂ve and emotionally/sexually vulnerable. I was amused nevertheless to see how licentious mother superiors could bring these impressionable young girls round to their way of thinking. Some form of religious hysteria I guess. I was disappointed nonetheless at the lack of bondage (that was sad) but at least I had the evidence of several pieces of rope to encourage me in this vague possibility.
Sister Suzanne supposedly appears not to really understand (methinks that鈥檚 highly unlikely) the tame advances (and are they tame 鈥� there鈥檚 no leaping or bounding around with passion) made towards her by her new mother superior. Well it鈥檚 all rather unfortunate for the nuns in the convent that a certain confessor gets involved in the act with our sister and then everything escalates completely out of control鈥�
I found the use of the first person as the narrator a powerful tool for describing the plight of these unfortunate girls. Most had their own dowries to pay for their time spent in the convents (few ever left before the laws were changed) but we also have the all-pervading atmosphere of pre-revolutionary France where the King had the right to sign 鈥渓ettres de cachet鈥�, whereupon an individual could be tossed into jail, or in this case, a convent without any recourse whatsoever. These letters 鈥渃ontained orders directly from the king, often to enforce arbitrary actions and judgments that could not be appealed.鈥�
This book set my thought processes reeling from one of comedy and laughter through to black humour and tragedy and when I finished the last page, I smiled and in fact I was even tempted to laugh out loud at Diderot鈥檚 writing. Perhaps I was on the verge of hysteria. Weren鈥檛 nuns supposed to suffer from hysteria?
On one hand, there鈥檚 the violence demonstrated by the nuns and mother superior towards the supposedly reserved and innocent Sister Suzanne, who, on the other hand, basically seems to enjoy most aspects of her lifestyle at the three convents she stays in even though she鈥檚 going through the 鈥渨ars鈥�. On the surface she appears to remain mentally, not physically, untouched by everything that happens to her. Our sister is a survivor and I always have a very high regard for that type of individual, be it in life or in a novel such as this.
And as for Suzanne鈥檚 mother; could one really believe her story about her daughter鈥檚 birth or was it all contrived?
The letters written by 鈥渢he likeable and ill-fated Sister Suzanne Saulier (known as Simonin in the story and in this correspondence)鈥� to the Marquis and his replies are edifying and then what does he do, but throw a spanner in the works. And the letters of Madame Madin all add spice to the tale.
I don鈥檛 know what it is that I find fascinating about nuns, monks and monasteries but I do. One of those mysteries of life I guess.
On that final note, all I can say is that I adored this book and look forward to reading more books by this remarkable man.
鈥淣o, dear Mother.鈥�
鈥淎nd you won鈥檛 let me come and see you in your cell anymore?鈥�
鈥淣o, dear Mother.鈥�
鈥淲ill you refuse my caresses?鈥�
鈥淚t will be very difficult for me to do so, for I was born affectionate and I like being caressed, but I must. I鈥檝e promised my confessor and I made a vow before the altar.鈥�
Looking at the above, is that the normal conversation between a nun and her mother superior? Perhaps it was at that particular time?
On that note, where do you possibly start with even attempting to write a review on any work by this exceptional 18th century French author and philosopher?
Diderot has indeed excelled himself here. He was a leading literary figure and believed that people generally needed to socialize and he seemed to think it quite unhealthy that individuals could even contemplate withdrawing from society. So it seems to be at the opposite end of the spectrum that he would write this 1770 novella (posthumously published in 1796 鈥� he evidently was never in a hurry to get his written works to the public) against a backdrop of girls, as young as fifteen, who were forced by their parents to take their perpetual vows for life in the claustrophobic atmosphere of the convents.
In addition, what intrigued me more than anything about Diderot was that he was both an atheistic and a materialist, and yet he鈥檚 written a religious book and a satire at that. And to think that this book started as a hoax on a good friend:
鈥淚 have learned, written as a hoax: the purpose was initially to lure Marc-Antoine-Nicholas Croismare, Marquis of Lasson, back to Paris. Following the death of his wife, Suzanne Davy de La Pailleterie (a relation of Alexandre Dumas), the Marquis quit Paris and stayed away for eight years, during which time he had taken interest in the real life case of Marguerite Delamarre, who had claimed that, like the narrator of The Nun Suzanne Simonin, she was forced to take her vows against her will. Diderot, along with his friends, decided to trick the Marquis into returning, and the letters, turned into the novel, were purported to be from Suzanne, appealing to the Marquis for help.鈥�
Unfortunately this all backfired, as the Marquis was not to be lured back and the issuance of this book subsequently took a different turn in its retelling.
In my naivety, I believed that nuns typified godliness, devoutness, modesty and kindness, amongst other things, but what do we have here in this remarkable work? Well nothing except nuns who are portrayed as conniving, murderous in thought, violent, lying and with a penchant for lesbian sexual pursuits. The contradictory aspect is that despite all of this, they are also very na茂ve and emotionally/sexually vulnerable. I was amused nevertheless to see how licentious mother superiors could bring these impressionable young girls round to their way of thinking. Some form of religious hysteria I guess. I was disappointed nonetheless at the lack of bondage (that was sad) but at least I had the evidence of several pieces of rope to encourage me in this vague possibility.
Sister Suzanne supposedly appears not to really understand (methinks that鈥檚 highly unlikely) the tame advances (and are they tame 鈥� there鈥檚 no leaping or bounding around with passion) made towards her by her new mother superior. Well it鈥檚 all rather unfortunate for the nuns in the convent that a certain confessor gets involved in the act with our sister and then everything escalates completely out of control鈥�
I found the use of the first person as the narrator a powerful tool for describing the plight of these unfortunate girls. Most had their own dowries to pay for their time spent in the convents (few ever left before the laws were changed) but we also have the all-pervading atmosphere of pre-revolutionary France where the King had the right to sign 鈥渓ettres de cachet鈥�, whereupon an individual could be tossed into jail, or in this case, a convent without any recourse whatsoever. These letters 鈥渃ontained orders directly from the king, often to enforce arbitrary actions and judgments that could not be appealed.鈥�
This book set my thought processes reeling from one of comedy and laughter through to black humour and tragedy and when I finished the last page, I smiled and in fact I was even tempted to laugh out loud at Diderot鈥檚 writing. Perhaps I was on the verge of hysteria. Weren鈥檛 nuns supposed to suffer from hysteria?
On one hand, there鈥檚 the violence demonstrated by the nuns and mother superior towards the supposedly reserved and innocent Sister Suzanne, who, on the other hand, basically seems to enjoy most aspects of her lifestyle at the three convents she stays in even though she鈥檚 going through the 鈥渨ars鈥�. On the surface she appears to remain mentally, not physically, untouched by everything that happens to her. Our sister is a survivor and I always have a very high regard for that type of individual, be it in life or in a novel such as this.
And as for Suzanne鈥檚 mother; could one really believe her story about her daughter鈥檚 birth or was it all contrived?
The letters written by 鈥渢he likeable and ill-fated Sister Suzanne Saulier (known as Simonin in the story and in this correspondence)鈥� to the Marquis and his replies are edifying and then what does he do, but throw a spanner in the works. And the letters of Madame Madin all add spice to the tale.
I don鈥檛 know what it is that I find fascinating about nuns, monks and monasteries but I do. One of those mysteries of life I guess.
On that final note, all I can say is that I adored this book and look forward to reading more books by this remarkable man.
February 29, 2024
3.5
It all began with a prank.
In 1758, out of sympathy and goodwill, Diderot鈥檚 friend Marquis de Croismare used his influence in favor of Marguerite Delamarre, a nun in the convent of Longchamp in Paris to help her in her appeal to be dispensed from her vows, as she had been forced by her parents to take the veil.
Their communication was through letters and eventually the case was lost, the nun was forced to remain a nun for the rest of her miserable life and the Marquis, disappointed and frustrated left Paris and his companions.
To lure his longtime friend back to Paris, Diderot began writing letters of appeal to the Marquis, pretending to be Suzanne Simonin, another distraught nun who has been forced to join the religious order against her will.
And the Marquis fell for it, hook, line and sinker.
The practical joke got out of hand when the Marquis demanded to meet the nun and there was no way for Diderot to end the predicament than to kill her off.
The Marquis received a letter informing him of the unfortunate nun鈥檚 demise.
Years later, when Diderot decided to publish the letters, there was no other way for him but to reveal the truth to the Marquis, who seemingly took it well, considering the deceased nun hadn鈥檛 existed at all.
To add to the fun, in the book Diderot included Marquis鈥檚 real name and identity as the receiver of the nun鈥檚 letters.
I ask for nothing, hope for nothing, object to nothing, my only incentive to live is gone. If only I could be sure that God would change me, and that the qualities necessary for the religious life would replace the hope of leaving it which I have now lost! But it cannot be, and this nun鈥檚 habit has attached itself to my skin and bones, and irks me all the more. Oh what a fate! To be a nun forever and feel that one can never be anything but a bad one! To spend one鈥檚 whole life battering one鈥檚 head against prison bars!
This book is a series of letters written by Suzanne Simonin to the Marquis, recounting her life story, why has she ended up in a convent and the difficulties she has endured during her stay.
This was a time when the aristocracy and the Catholic Church were being scrutinized and criticized for corruption. France was on the brink of revolution.
Therefore we should make allowances for the most likely Atheist Diderot's too exaggerated description of events and some of the nuns鈥� and priests鈥� atrocious behavior.
It all began with a prank.
In 1758, out of sympathy and goodwill, Diderot鈥檚 friend Marquis de Croismare used his influence in favor of Marguerite Delamarre, a nun in the convent of Longchamp in Paris to help her in her appeal to be dispensed from her vows, as she had been forced by her parents to take the veil.
Their communication was through letters and eventually the case was lost, the nun was forced to remain a nun for the rest of her miserable life and the Marquis, disappointed and frustrated left Paris and his companions.
To lure his longtime friend back to Paris, Diderot began writing letters of appeal to the Marquis, pretending to be Suzanne Simonin, another distraught nun who has been forced to join the religious order against her will.
And the Marquis fell for it, hook, line and sinker.
The practical joke got out of hand when the Marquis demanded to meet the nun and there was no way for Diderot to end the predicament than to kill her off.
The Marquis received a letter informing him of the unfortunate nun鈥檚 demise.
Years later, when Diderot decided to publish the letters, there was no other way for him but to reveal the truth to the Marquis, who seemingly took it well, considering the deceased nun hadn鈥檛 existed at all.
To add to the fun, in the book Diderot included Marquis鈥檚 real name and identity as the receiver of the nun鈥檚 letters.
I ask for nothing, hope for nothing, object to nothing, my only incentive to live is gone. If only I could be sure that God would change me, and that the qualities necessary for the religious life would replace the hope of leaving it which I have now lost! But it cannot be, and this nun鈥檚 habit has attached itself to my skin and bones, and irks me all the more. Oh what a fate! To be a nun forever and feel that one can never be anything but a bad one! To spend one鈥檚 whole life battering one鈥檚 head against prison bars!
This book is a series of letters written by Suzanne Simonin to the Marquis, recounting her life story, why has she ended up in a convent and the difficulties she has endured during her stay.
This was a time when the aristocracy and the Catholic Church were being scrutinized and criticized for corruption. France was on the brink of revolution.
Therefore we should make allowances for the most likely Atheist Diderot's too exaggerated description of events and some of the nuns鈥� and priests鈥� atrocious behavior.
February 10, 2017
Through the halls and cells of a convent, guarded by high walls and austere religious customs, we follow a young nun making arrangements to escape a future that was imposed on her. She has a knack for logic and no ear for vocation, so she is not able to find any justification for all the suffering and pious rules that govern her. In her fight for freedom she uses all the means of revolt there are: open protest, rigid obedience, lawsuit, relocation etc. Embracing her destiny is not a viable alternative and even an ungodly reader prays with her that it will not become one.
The church鈥檚 aberrations are rarely so vividly coloured as in the journey of this nun, who happens to find herself surrounded by odd habits of nunneries and can鈥檛 make sense of them. Our habits and rituals may seem ridiculous to an outside observer, all the more so, when there is no reason behind them. She is as close to a spring of meaning as it gets and everything she encounters forces her to drink from it: old traditions, that must have some sense to have lasted for so long and to be so highly respected; the lives of fellow nuns that must be meaningful in some way. Nevertheless she finds none for herself and remains detached. There鈥檚 no hidden, internal logic of such a closed system, just an obliviousness to the general laws of the world.
Although this novel is an epitome of all the wrongdoings of religious institutions to a degree that it made me laugh, I still felt a bit cheated by the final twist; but in a most charming way there is. I wanted to go back in time when stories emerged in passing and there was still as much effort put in personal pursuits as it was in professional ones鈥� If, of course, such a time ever existed and it was not reserved for the chosen few who might as well be living today.
The church鈥檚 aberrations are rarely so vividly coloured as in the journey of this nun, who happens to find herself surrounded by odd habits of nunneries and can鈥檛 make sense of them. Our habits and rituals may seem ridiculous to an outside observer, all the more so, when there is no reason behind them. She is as close to a spring of meaning as it gets and everything she encounters forces her to drink from it: old traditions, that must have some sense to have lasted for so long and to be so highly respected; the lives of fellow nuns that must be meaningful in some way. Nevertheless she finds none for herself and remains detached. There鈥檚 no hidden, internal logic of such a closed system, just an obliviousness to the general laws of the world.
Although this novel is an epitome of all the wrongdoings of religious institutions to a degree that it made me laugh, I still felt a bit cheated by the final twist; but in a most charming way there is. I wanted to go back in time when stories emerged in passing and there was still as much effort put in personal pursuits as it was in professional ones鈥� If, of course, such a time ever existed and it was not reserved for the chosen few who might as well be living today.
December 19, 2011
I鈥檓 applying for positions of paid work at the moment (known as a 鈥渏ob鈥濃€攕o I鈥檓 told), and after about a month of no replies I鈥檓 about ready to sign up for the convent. I would love to be a nun! Provided I had computer and broadband access, and was permitted to read any book I so pleased, I鈥檇 put on my habit and sing the sacraments! Unfortunately all the nun positions are filled at the moment, despite me faking three months nunning experience on my CV. (I鈥檓 considering changing the name on my CV to Jeffrey Archer, since everything else on there is made up鈥擝ritish joke, Google the bestselling turd). This book is amazing! Diderot is such a fiendishly funny satirist, wiping the floor with all his 18thC cronies. The Nun takes us from a sadistic convent regime of starving and torture into a sumptuous world of desirous shephebes (my coinage鈥攈ire me someone!), in breathless first-person prose: excellent rhythm, pacing and plotting. And a wee bit titillating. The book was originally orchestrated as a hoax, which makes me love Diderot even more.
January 29, 2016
Wowzers! how I loved this book. At face value, this is a slim and straight-forward epistolary novel about a young woman who is forced into covenant life by her awful, self-absorbed parents, who then proceeds to stand firm to her ideals as she is antagonized by sadistic, power-hungry hypocrites and mentally disturbed sex fiends. While Diderot was very much an atheist, he does a praiseworthy turn here giving voice to a sincerely religious narrator that has no desire to live the claustrophobic and tedious life of a nun. Not so much an attack against religion as much as an attack on the socially constructed institution of religion, Diderot weaves subtle and sublime satire into his novel, making it not only a potent lashing of the people who misuse religion as a means of taking out their petty, insensible vengeance on the world, but also a melancholy cry of empathy for the men and women who find themselves trapped in the repressed, anti-physical hologram that is the lifestyle of the insanely devout. Bonus points for Diderot's generous characterizations of the complexities of gender roles waaay before there was any modern idea such as lesbianism...and that ending...oh that ending! An act of pre-modern postmodern genius or just a helluva twist, take your pick. Read this book.
August 30, 2021
Comecei com d煤vidas, rapidamente me senti presa na hist贸ria, e acabei enfadada.
N茫o sendo um livro que condene a religi茫o ou a vida mon谩stica, pareceu-me sim, uma hist贸ria bem conseguida de den煤ncia das regras apertadas sofridas no interior das institui莽玫es religiosas. Tal come莽a pelo isolamento anti-natural ao ser humano, e vai mais longe atrav茅s das in煤meras prova莽玫es a que s茫o sujeitas as religiosas. As consequ锚ncias psicol贸gicas e f铆sicas s茫o graves, sendo, neste caso, acentuadas pela falta de voca莽茫o religiosa da protagonista e pela entrada for莽ada no convento. Situa莽茫o que seria comum por raz玫es familiares, sociais ou econ贸micas, muitas jovens seriam atiradas para dentro de um convento sem uma palavra a dizer em sua defesa.
O que me cansou nesta hist贸ria foi o excesso de desgra莽as que acontecem a uma s贸 pessoa sem que haja um 煤nico momento de tr茅gua, e a extrema inoc锚ncia e candura da irm茫 Suzanne, sobretudo na 煤ltima parte, que se torna inveros铆mil precisamente por tanta e inacredit谩vel ingenuidade.
N茫o sendo um livro que condene a religi茫o ou a vida mon谩stica, pareceu-me sim, uma hist贸ria bem conseguida de den煤ncia das regras apertadas sofridas no interior das institui莽玫es religiosas. Tal come莽a pelo isolamento anti-natural ao ser humano, e vai mais longe atrav茅s das in煤meras prova莽玫es a que s茫o sujeitas as religiosas. As consequ锚ncias psicol贸gicas e f铆sicas s茫o graves, sendo, neste caso, acentuadas pela falta de voca莽茫o religiosa da protagonista e pela entrada for莽ada no convento. Situa莽茫o que seria comum por raz玫es familiares, sociais ou econ贸micas, muitas jovens seriam atiradas para dentro de um convento sem uma palavra a dizer em sua defesa.
O que me cansou nesta hist贸ria foi o excesso de desgra莽as que acontecem a uma s贸 pessoa sem que haja um 煤nico momento de tr茅gua, e a extrema inoc锚ncia e candura da irm茫 Suzanne, sobretudo na 煤ltima parte, que se torna inveros铆mil precisamente por tanta e inacredit谩vel ingenuidade.
April 18, 2024
效袠孝袗孝袠 袙小袉袦! 袘芯 褑械 谐械薪褨邪谢褜薪芯!
袨褋褜 褖芯 胁邪屑 褌褉械斜邪 蟹薪邪褌懈 锌褉芯 褑械泄 褉芯屑邪薪:
鈴猴笍 袧邪锌懈褋邪薪懈泄 褍 1780 褉芯褑褨.
鈴猴笍 袧邪褌褏薪械薪薪懈泄 褉械邪谢褜薪芯褞 褨褋褌芯褉褨褦褞 褔械褉薪懈褑褨 袦邪褉谐械褉械褌 袛械谢邪屑邪褉褉, 胁褨写芯屑褍 胁 1758 褉芯泻邪褏 褔械褉械蟹 褌械, 褖芯 胁芯薪邪 锌芯写邪谢邪 写芯 褋褍写褍 锌褉芯褏邪薪薪褟 蟹胁褨谢褜薪懈褌懈 褩褩 蟹 屑芯薪邪褋褌懈褉褟. 袦邪褉谐邪褉械褌, 褟泻 褨 谐芯谢芯胁薪褍 谐械褉芯褩薪褞, 蟹邪屑泻薪褍谢懈 胁 屑芯薪邪褋褌懈褉褨. 袙芯薪邪 斜褍谢邪 锌芯蟹邪褕谢褞斜薪芯褞 写懈褌懈薪芯褞 褋胁芯褦褩 屑邪褌械褉褨 褌邪 褨薪褕芯谐芯 褔芯谢芯胁褨泻邪. 效械褉械蟹 褋褌褉邪褏 锌芯褌褉邪锌懈褌懈 胁 锌械泻谢芯 褩褩 屑邪褌懈 褕谢褟褏芯屑 械屑芯褑褨泄薪芯谐芯 褕邪薪褌邪卸褍 胁屑芯胁谢褟褦 写芯薪褜泻褍 锌褨褌懈 胁 屑芯薪邪褋褌懈褉 褨 胁褨写屑芯谢懈褌懈 谐褉褨褏懈鈥�
鈴猴笍 小锌械褉褕褍 袛褨写褉芯 薪械 锌谢邪薪褍胁邪胁 锌懈褋邪褌懈 褉芯屑邪薪, 胁褨薪 锌褉芯褋褌芯 褋褌胁芯褉懈胁 胁懈谐邪写邪薪薪褍 褔械褉薪懈褑褞, 褖芯斜 蟹邪屑邪薪懈褌懈 褋胁芯谐芯 锌褉懈褟褌械谢褟 薪邪蟹邪写 胁 袩邪褉懈卸. 袗谢械 蟹谐芯写芯屑 锌懈褋褜屑械薪薪懈泻 蟹邪褏芯锌懈胁褋褟 褑褨褦褞 褨褋褌芯褉褨褦褞 褨 锌械褉械褌胁芯褉懈胁 褩褩 薪邪 褉芯屑邪薪.
鈴猴笍 校 泻薪懈蟹褨 袛褨写褉芯 谐芯褋褌褉芯 泻褉懈褌懈泻褍褦 泻邪褌芯谢懈褑褜泻褍 褑械褉泻褍, 褍泻谢邪写 屑芯薪邪褋褌懈褉褨胁 褌邪 薪邪褋懈谢褜薪懈褑褜泻械 褍褌褉懈屑邪薪薪褟 卸褨薪芯泻 胁 褔械褉薪懈褑褟褏.
鈴猴笍 袩懈褋褜屑械薪薪懈泻 蟹芯斜褉邪卸褍褦 卸懈褌褌褟 胁 屑芯薪邪褋褌懈褉褨 薪械褋褌械褉锌薪懈屑, 写械谐褍屑邪薪薪懈屑 褨 褋械泻褋褍邪谢褜薪芯 褉械锌褉械褋懈胁薪懈屑.
孝械锌械褉 褖芯写芯 胁褉邪卸械薪褜:
携 薪械 芯褔褨泻褍胁邪谢邪, 褖芯 褑械 斜褍写械 褌邪泻 锌芯褌褍卸薪芯 褨 褎械屑褨薪褨褋褌懈褔薪芯! 袛芯谢褟 褔械褉薪懈褑褨 小褞蟹邪薪薪懈 蟹 锌械褉褕懈褏 褋褌芯褉褨薪芯泻 胁懈泻谢懈泻邪褦 褋锌褨胁褔褍褌褌褟 褨 卸邪谢褜. 袙芯写薪芯褔邪 谐械褉芯褩薪褟 蟹芯斜褉邪卸械薪邪 褋懈谢褜薪芯褞, 褉芯蟹褍屑薪芯褞, 胁褨写写胁邪卸薪芯褞, 蟹 写芯斜褉懈屑 褋械褉褑械屑 褨 胁褨写泻褉懈褌芯褞 写褍褕械褞.
袛褨写褉芯 写褍卸械 泻褉褍褌芯 褋褌胁芯褉懈胁 褑械泄 泻芯薪褌褉邪褋褌, 写械 邪薪褌邪谐芯薪褨褋褌芯屑 胁懈褋褌褍锌邪褦 泻芯卸械薪 褍 写褍褏芯胁械薪褋褜泻芯屑褍 褋胁褨褌褨.
袟芯斜褉邪卸械薪薪褟 屑芯薪邪褋褌懈褉褟 写褍卸械 锌褉邪胁写懈胁械, 袛褨写褉芯 锌褨写薪褨屑邪褦 褉褨蟹薪褨 锌褉芯斜谢械屑懈: 谐芯胁芯褉懈褌褜 锌褉芯 卸芯褉褋褌芯泻褨褋褌褜 锌芯泻邪褉邪薪薪褜 蟹邪 薪械锌芯褋谢褍褏, 锌褉芯 薪械薪邪胁懈褋褌褜 褟泻邪 褌邪屑 锌芯斜褍褌褍褦, 锌褉芯 褋械泻褋褍邪谢褜薪械 薪邪褋懈谢褜褋褌胁芯 蟹 斜芯泻褍 谐芯谢芯胁薪懈褏 褔械褉薪懈褑褜, 锌褉芯 薪械褔械褋薪懈褏 写褍褏褨胁薪懈泻褨胁.
袚芯谢芯胁薪邪 谐械褉芯褩薪褟 芯蟹胁褍褔褍褦 写褍卸械 斜邪谐邪褌芯 泻褉褍褌懈褏 锌褉芯谐褉械褋懈胁薪懈褏 写褍屑芯泻 锌褉芯 褔械褉薪懈褑褌胁芯 褨 泄芯谐芯 褉芯谢褜 胁 褋褍褋锌褨谢褜褋褌胁褨. 校 泻芯屑械薪褌邪褉褟褏 褋泻懈薪褍 泻褨谢褜泻邪 褎褉邪谐屑械薪褌褨胁.
袛芯 褉械褔褨, 褉芯屑邪薪 锌械褉械泻谢邪胁 袙邪谢械褉始褟薪 袩褨写屑芯谐懈谢褜薪懈泄 + 邪写邪锌褌芯胁邪薪芯 锌褨写 薪邪褕 褋褍褔邪褋薪懈泄 锌褉邪胁芯锌懈褋. 孝芯屑褍 褔懈褌邪褌懈 写褍卸械 谢械谐泻芯.
袨褑褨薪泻邪: 5 蟹 5 馃専 袛褍卸械 褉械泻芯屑械薪写褍褞!
袩褨写锌懈褋褍泄褌械褋褟 薪邪 屑褨泄 泻薪懈卸泻芯胁懈泄 斜谢芯谐 鈥�
袨褋褜 褖芯 胁邪屑 褌褉械斜邪 蟹薪邪褌懈 锌褉芯 褑械泄 褉芯屑邪薪:
鈴猴笍 袧邪锌懈褋邪薪懈泄 褍 1780 褉芯褑褨.
鈴猴笍 袧邪褌褏薪械薪薪懈泄 褉械邪谢褜薪芯褞 褨褋褌芯褉褨褦褞 褔械褉薪懈褑褨 袦邪褉谐械褉械褌 袛械谢邪屑邪褉褉, 胁褨写芯屑褍 胁 1758 褉芯泻邪褏 褔械褉械蟹 褌械, 褖芯 胁芯薪邪 锌芯写邪谢邪 写芯 褋褍写褍 锌褉芯褏邪薪薪褟 蟹胁褨谢褜薪懈褌懈 褩褩 蟹 屑芯薪邪褋褌懈褉褟. 袦邪褉谐邪褉械褌, 褟泻 褨 谐芯谢芯胁薪褍 谐械褉芯褩薪褞, 蟹邪屑泻薪褍谢懈 胁 屑芯薪邪褋褌懈褉褨. 袙芯薪邪 斜褍谢邪 锌芯蟹邪褕谢褞斜薪芯褞 写懈褌懈薪芯褞 褋胁芯褦褩 屑邪褌械褉褨 褌邪 褨薪褕芯谐芯 褔芯谢芯胁褨泻邪. 效械褉械蟹 褋褌褉邪褏 锌芯褌褉邪锌懈褌懈 胁 锌械泻谢芯 褩褩 屑邪褌懈 褕谢褟褏芯屑 械屑芯褑褨泄薪芯谐芯 褕邪薪褌邪卸褍 胁屑芯胁谢褟褦 写芯薪褜泻褍 锌褨褌懈 胁 屑芯薪邪褋褌懈褉 褨 胁褨写屑芯谢懈褌懈 谐褉褨褏懈鈥�
鈴猴笍 小锌械褉褕褍 袛褨写褉芯 薪械 锌谢邪薪褍胁邪胁 锌懈褋邪褌懈 褉芯屑邪薪, 胁褨薪 锌褉芯褋褌芯 褋褌胁芯褉懈胁 胁懈谐邪写邪薪薪褍 褔械褉薪懈褑褞, 褖芯斜 蟹邪屑邪薪懈褌懈 褋胁芯谐芯 锌褉懈褟褌械谢褟 薪邪蟹邪写 胁 袩邪褉懈卸. 袗谢械 蟹谐芯写芯屑 锌懈褋褜屑械薪薪懈泻 蟹邪褏芯锌懈胁褋褟 褑褨褦褞 褨褋褌芯褉褨褦褞 褨 锌械褉械褌胁芯褉懈胁 褩褩 薪邪 褉芯屑邪薪.
鈴猴笍 校 泻薪懈蟹褨 袛褨写褉芯 谐芯褋褌褉芯 泻褉懈褌懈泻褍褦 泻邪褌芯谢懈褑褜泻褍 褑械褉泻褍, 褍泻谢邪写 屑芯薪邪褋褌懈褉褨胁 褌邪 薪邪褋懈谢褜薪懈褑褜泻械 褍褌褉懈屑邪薪薪褟 卸褨薪芯泻 胁 褔械褉薪懈褑褟褏.
鈴猴笍 袩懈褋褜屑械薪薪懈泻 蟹芯斜褉邪卸褍褦 卸懈褌褌褟 胁 屑芯薪邪褋褌懈褉褨 薪械褋褌械褉锌薪懈屑, 写械谐褍屑邪薪薪懈屑 褨 褋械泻褋褍邪谢褜薪芯 褉械锌褉械褋懈胁薪懈屑.
孝械锌械褉 褖芯写芯 胁褉邪卸械薪褜:
携 薪械 芯褔褨泻褍胁邪谢邪, 褖芯 褑械 斜褍写械 褌邪泻 锌芯褌褍卸薪芯 褨 褎械屑褨薪褨褋褌懈褔薪芯! 袛芯谢褟 褔械褉薪懈褑褨 小褞蟹邪薪薪懈 蟹 锌械褉褕懈褏 褋褌芯褉褨薪芯泻 胁懈泻谢懈泻邪褦 褋锌褨胁褔褍褌褌褟 褨 卸邪谢褜. 袙芯写薪芯褔邪 谐械褉芯褩薪褟 蟹芯斜褉邪卸械薪邪 褋懈谢褜薪芯褞, 褉芯蟹褍屑薪芯褞, 胁褨写写胁邪卸薪芯褞, 蟹 写芯斜褉懈屑 褋械褉褑械屑 褨 胁褨写泻褉懈褌芯褞 写褍褕械褞.
袛褨写褉芯 写褍卸械 泻褉褍褌芯 褋褌胁芯褉懈胁 褑械泄 泻芯薪褌褉邪褋褌, 写械 邪薪褌邪谐芯薪褨褋褌芯屑 胁懈褋褌褍锌邪褦 泻芯卸械薪 褍 写褍褏芯胁械薪褋褜泻芯屑褍 褋胁褨褌褨.
袟芯斜褉邪卸械薪薪褟 屑芯薪邪褋褌懈褉褟 写褍卸械 锌褉邪胁写懈胁械, 袛褨写褉芯 锌褨写薪褨屑邪褦 褉褨蟹薪褨 锌褉芯斜谢械屑懈: 谐芯胁芯褉懈褌褜 锌褉芯 卸芯褉褋褌芯泻褨褋褌褜 锌芯泻邪褉邪薪薪褜 蟹邪 薪械锌芯褋谢褍褏, 锌褉芯 薪械薪邪胁懈褋褌褜 褟泻邪 褌邪屑 锌芯斜褍褌褍褦, 锌褉芯 褋械泻褋褍邪谢褜薪械 薪邪褋懈谢褜褋褌胁芯 蟹 斜芯泻褍 谐芯谢芯胁薪懈褏 褔械褉薪懈褑褜, 锌褉芯 薪械褔械褋薪懈褏 写褍褏褨胁薪懈泻褨胁.
袚芯谢芯胁薪邪 谐械褉芯褩薪褟 芯蟹胁褍褔褍褦 写褍卸械 斜邪谐邪褌芯 泻褉褍褌懈褏 锌褉芯谐褉械褋懈胁薪懈褏 写褍屑芯泻 锌褉芯 褔械褉薪懈褑褌胁芯 褨 泄芯谐芯 褉芯谢褜 胁 褋褍褋锌褨谢褜褋褌胁褨. 校 泻芯屑械薪褌邪褉褟褏 褋泻懈薪褍 泻褨谢褜泻邪 褎褉邪谐屑械薪褌褨胁.
袛芯 褉械褔褨, 褉芯屑邪薪 锌械褉械泻谢邪胁 袙邪谢械褉始褟薪 袩褨写屑芯谐懈谢褜薪懈泄 + 邪写邪锌褌芯胁邪薪芯 锌褨写 薪邪褕 褋褍褔邪褋薪懈泄 锌褉邪胁芯锌懈褋. 孝芯屑褍 褔懈褌邪褌懈 写褍卸械 谢械谐泻芯.
袨褑褨薪泻邪: 5 蟹 5 馃専 袛褍卸械 褉械泻芯屑械薪写褍褞!
袩褨写锌懈褋褍泄褌械褋褟 薪邪 屑褨泄 泻薪懈卸泻芯胁懈泄 斜谢芯谐 鈥�
January 5, 2012
This went down in one sitting: less a tribute to the literary merits of this novel and more an expose of my coarse, voyeuristic nature. Of the very base, chav chasing, track suit wearing, Vicky Pollard yeah but no but yeah variety where I settle my newly acquired Christmas overhang on the settee, spread out the fries and Baconnaise washed down with a spot of bitter shandy and munch my way through this epic saga of nuns being very, very naughty. In France. And, lets face it, nobody does naughty like the French (except maybe Berlusconi and the Bunga Bunga parties. Which I only know about through hearsay because I鈥檓 no longer a minor and therefore was not invited). The picture I paint above is ofcourse, exactly the kind of parody I used to laugh over with my mates in college: the beached whale with the mills&boon tucked under one arm, and the tub of Hagendaaz in the other at the supermarket checkout, getting ready to spread her mutton-dressed as lamb buttmuch on the sofa for a Friday night staycation. Well, whose laughing now. Wait, that came out wrong, like a bad Bushism. I mean, except, I鈥檓 not laughing anymore. Still, Diderot gives a lot more bang for my buck than Mills & Boon, so some mercies abound.
So, theres a pubescent girl Suzanne who is thrown into a convent in 1758 in a process called 鈥榗oerced monachization鈥� (no Diderot didn鈥檛 use this phrase. No, I didn鈥檛 come up with it either. No, it has nothing to do with monage, m茅nage or any variation thereof. Some academic did to explain the fact that up to half of all patrician females (thats the nobility to you and me) were voluntarily-on-purpose left in these convents against their will). Once inside, Suzanne is subjected to all kinds of debauchery, torture, sexual harassment, incarceration, and basically any degrading acts you can think of. And some you can鈥檛.
So, there I am, eating, reading, reading, eating, unable to stop, because I have GOT to know just how far that pesky mother Superior is going to take her 鈥榙angerous liaison鈥�: we have a slow progression from holding hands, to kissing the eyelids, the neck, the shoulders (and orgasming fully clothed at this point which was surprising yet reminiscent of a Bikram kind of mind over matter way. I wouldn鈥檛 be surprised if it was offered as extra credit course somewhere: How to orgasm fully clothed and at arms length from the object of your affection).
So, as all of this action (or inaction, depending on your point of view) was developing, I did get this slightly uncomfortable snapshotty feeling of reading this novel for all the wrong reasons: namely a vacuous mesmerisation (is that a word?) with this 18c French Big Brother reality show. The torture, the cruelty, the petty shenanigans of a bunch of sexually frustrated and extremely bored nuns.
I say all the wrong reasons because the novel was/is meant to be so much more than raunchy tell all. Its actually a scathing indictment of a despicable practice of forcibly 鈥榠nterring鈥� superfluous daughters in perpetual oblivion within the walls of these positively heathenish convents. And once you were in, you were in. Breaking the vows was impossible. Que desolee.
But I鈥檒l admit, thats not why I was reading it. I was reading it to see how bad those nuns could get.
So, theres a pubescent girl Suzanne who is thrown into a convent in 1758 in a process called 鈥榗oerced monachization鈥� (no Diderot didn鈥檛 use this phrase. No, I didn鈥檛 come up with it either. No, it has nothing to do with monage, m茅nage or any variation thereof. Some academic did to explain the fact that up to half of all patrician females (thats the nobility to you and me) were voluntarily-on-purpose left in these convents against their will). Once inside, Suzanne is subjected to all kinds of debauchery, torture, sexual harassment, incarceration, and basically any degrading acts you can think of. And some you can鈥檛.
So, there I am, eating, reading, reading, eating, unable to stop, because I have GOT to know just how far that pesky mother Superior is going to take her 鈥榙angerous liaison鈥�: we have a slow progression from holding hands, to kissing the eyelids, the neck, the shoulders (and orgasming fully clothed at this point which was surprising yet reminiscent of a Bikram kind of mind over matter way. I wouldn鈥檛 be surprised if it was offered as extra credit course somewhere: How to orgasm fully clothed and at arms length from the object of your affection).
So, as all of this action (or inaction, depending on your point of view) was developing, I did get this slightly uncomfortable snapshotty feeling of reading this novel for all the wrong reasons: namely a vacuous mesmerisation (is that a word?) with this 18c French Big Brother reality show. The torture, the cruelty, the petty shenanigans of a bunch of sexually frustrated and extremely bored nuns.
I say all the wrong reasons because the novel was/is meant to be so much more than raunchy tell all. Its actually a scathing indictment of a despicable practice of forcibly 鈥榠nterring鈥� superfluous daughters in perpetual oblivion within the walls of these positively heathenish convents. And once you were in, you were in. Breaking the vows was impossible. Que desolee.
But I鈥檒l admit, thats not why I was reading it. I was reading it to see how bad those nuns could get.
March 28, 2018
螠喂伪 谓蔚伪蟻萎 魏慰蟺苇位伪 蔚尉伪谓伪纬魏维味蔚蟿伪喂 伪蟺蠈 蟿慰蠀蟼 纬慰谓蔚委蟼 蟿畏蟼 谓伪 纬委谓蔚喂 魏伪位蠈纬蟻喂伪. 螘魏蔚委谓畏 未蔚 胃苇位蔚喂 伪蠀蟿萎 蟿畏 渭慰委蟻伪, 伪位位维 未蔚未慰渭苇谓慰蠀 蟿慰 蠈蟿喂 畏 蠉蟺伪蟻尉萎 蟿畏蟼 谓蟿蟻慰蟺喂维味蔚喂 蟿畏谓 慰喂魏慰纬苇谓蔚喂维 蟿畏蟼, 蔚委谓伪喂 魏维蟿喂 蟿慰 伪蟺伪蟻伪委蟿畏蟿慰 魏伪喂 魏维蟿喂 纬喂伪 蟿慰 慰蟺慰委慰 螣螞螣螜 蟺蟻慰蟽蟺伪胃慰蠉谓 蟿畏谓 蟺蔚委蟽慰蠀谓 蟺蠅蟼 蔚委谓伪喂 畏 魏伪位蠉蟿蔚蟻畏 魏伪喂 蟺喂慰 蟽蠀谓蔚蟿萎 蔚蟺喂位慰纬萎 蟺慰蠀 渭蟺慰蟻蔚委 谓伪 魏维谓蔚喂.
螘魏蔚委 蟽蟿慰 渭慰谓伪蟽蟿萎蟻喂 胃伪 纬谓蠅蟻委蟽蔚喂 蟿伪 尾伪蟽伪谓喂蟽蟿萎蟻喂伪, 蟽蠅渭伪蟿喂魏维 魏伪喂 蠄蠀蠂喂魏维, 伪蟺蠈 伪谓胃蟻蠋蟺慰蠀蟼 伪蠁慰蟽喂蠅渭苇谓慰蠀蟼 蟽蟿慰 螛蔚蠈, 慰喂 慰蟺慰委慰喂 蟽蟿慰 蠈谓慰渭维 蟿慰蠀 胃蔚蠅蟻慰蠉谓 蟺蠅蟼 蠈,蟿喂 魏维谓慰蠀谓 蔚委谓伪喂 纬喂伪 蟿慰 魏伪位蠈 伪蠀蟿萎蟼 蟿畏蟼 尉蔚蟽蟿蟻伪蟿喂蟽渭苇谓畏蟼 蠄蠀蠂萎蟼.
螒蠀蟿蠈 蔚委谓伪喂 蟿慰 蟺蟻蠋蟿慰 魏慰渭渭维蟿喂. 危蟿慰 未蔚蠉蟿蔚蟻慰 魏慰渭渭维蟿喂 畏 危慰蠀味维谓谓伪 胃伪 尾喂蠋蟽蔚喂 蟿喂蟼 蟽蠀谓苇蟺蔚喂蔚蟼 蟿慰蠀 蔚纬魏位蔚喂蟽渭慰蠉 魏伪喂 蟿畏蟼 蟽蟿苇蟻畏蟽畏蟼 蟿畏蟼 蔚位蔚蠀胃蔚蟻委伪蟼 蔚谓蠈蟼 谓苇慰蠀 伪谓胃蟻蠋蟺慰蠀.
螛伪 渭蟺慰蟻慰蠉蟽蔚 谓伪 蔚委谓伪喂 纬蟻伪渭渭苇谓慰 慰蟺慰喂伪未萎蟺慰蟿蔚 蔚蟺慰蠂萎 魏伪喂 纬喂伪 慰蟺慰喂伪未萎蟺慰蟿蔚 魏慰喂谓蠅谓委伪 魏伪喂 未蔚 胃伪 渭蟺慰蟻慰蠉蟽蔚 谓伪 萎蟿伪谓 蟺喂慰 伪位畏胃喂谓蠈.
螣喂 维谓胃蟻蠅蟺慰喂 渭蟺慰蟻慰蠉谓 谓伪 纬委谓慰蠀谓 伪蟺委蟽蟿蔚蠀蟿伪 渭喂魏蟻蠈蠄蠀蠂慰喂 蠈蟿伪谓 慰喂 喂蟽慰蟻蟻慰蟺委蔚蟼 蟿慰蠀蟼 伪蟺蔚喂位慰蠉谓蟿伪喂 伪蟺蠈 蔚蟺伪谓伪蟽蟿维蟿蟻喂蔚蟼 蠄蠀蠂苇蟼 蟺慰蠀 伪蟻谓慰蠉谓蟿伪喂 谓伪 蟽蠀渭渭慰蟻蠁蠅胃慰蠉谓 蟽蟿慰 蟽蠉蟽蟿畏渭伪-蠈蟺慰喂慰 魏喂 伪谓 蔚委谓伪喂 伪蠀蟿蠈. 螒蟺蠈 蟿畏谓 维位位畏 蠈渭蠅蟼 蟺蠈蟽慰 渭蟺慰蟻蔚委 谓伪 魏蟻伪蟿萎蟽蔚喂 蟿畏谓 蠄蠀蠂喂魏萎 蟿慰蠀 喂蟽慰蟻蟻慰蟺委伪 苇谓伪蟼 谓苇慰蟼 维谓胃蟻蠅蟺慰蟼 蟺慰蠀 蟽蟿蔚蟻蔚委蟿伪喂 蟿畏谓 蔚位蔚蠀胃蔚蟻委伪 魏伪喂 伪谓伪纬魏维味蔚蟿伪喂 谓伪 蔚谓伪谓蟿喂蠅胃蔚委 蟽蟿畏谓 委未喂伪 蟿畏谓 伪谓胃蟻蠋蟺喂谓畏 蠁蠉蟽畏?
螣 螡蟿喂谓蟿蔚蟻蠈 蟿蔚位喂魏维 萎蟿伪谓 苇谓伪蟼 蠁慰尾蔚蟻蠈蟼 蟿蠉蟺慰蟼 渭蔚 蟺慰位蠉 蠂喂慰蠉渭慰蟻 魏伪喂 未蔚谓 渭蟺蠈蟻蔚蟽伪 谓伪 渭畏 纬蔚位维蟽蠅 渭蔚 蟿慰谓 蔚蟺委位慰纬慰 (蟺慰蠀 萎蟿伪谓 蟺蟻蠈位慰纬慰蟼) 蟿慰蠀 渭喂魏蟻慰蠉 伪蠀蟿慰蠉 渭蔚纬维位慰蠀 苇蟻纬慰蠀. 螖喂伪渭伪蟻蟿蠉蟻蔚蟿伪喂 蔚谓维谓蟿喂伪 蟽蟿畏 胃蔚慰位慰纬喂魏萎 魏位委蟽畏 蟺慰蠀 蟿畏谓 蠀蟺伪纬慰蟻蔚蠉慰蠀谓 未喂维蠁慰蟻蔚蟼 魏慰喂谓蠅谓喂魏苇蟼 蟺喂苇蟽蔚喂蟼 魏伪喂 魏伪蟿伪纬纬苇位位蔚喂 蟿畏 渭慰谓伪蟽蟿畏蟻喂伪魏萎 伪蟺慰渭蠈谓蠅蟽畏 蟽伪谓 蔚谓伪谓蟿委蠅蟽畏 蟿畏蟼 委未喂伪蟼 蟿畏蟼 伪谓胃蟻蠋蟺喂谓畏蟼 蠁蠉蟽畏蟼. 螚 渭伪蟻蟿蠀蟻委伪 蟿畏蟼 危慰蠀味维谓谓伪蟼 伪蟺慰魏伪位蠉蟺蟿蔚喂 渭喂伪 魏慰喂谓蠅谓委伪 魏伪喂 渭喂伪 蔚魏魏位畏蟽委伪 蟺慰蠀 胃苇位慰蠀谓 谓伪 蟺谓委尉慰蠀谓 魏维胃蔚 蔚蟺喂胃蠀渭委伪 纬喂伪 蔚位蔚蠀胃蔚蟻委伪, 蔚蟺喂魏慰喂谓蠅谓委伪 魏伪喂 伪谓胃蟻蠋蟺喂谓畏 蔚蟺伪蠁萎.
螚 螝伪位蠈纬蟻喂伪 蔚委谓伪喂 苇谓伪 苇蟻纬慰 蟺慰蠀 维蟻纬畏蟽蔚 蟺慰位蠉 谓伪 未畏渭慰蟽喂蔚蠀蟿蔚委 魏喂 蠈蟿伪谓 未畏渭慰蟽喂蔚蠉蟿畏魏蔚 尉蔚蟽萎魏蠅蟽蔚 胃蠉蔚位位蔚蟼 伪谓蟿喂未蟻维蟽蔚蠅谓 伪蟺蠈 谓慰蟽蟿伪位纬慰蠉蟼 蟿蠅谓 蟺伪位伪喂蠋谓 魏伪胃蔚蟽蟿蠋蟿蠅谓 蟺慰蠀 尉蔚魏伪蟿喂谓喂维蟽蟿畏魏伪谓 尾蟻委味慰谓蟿伪蟼 蟿慰蠀蟼 芦谓蔚伪蟻慰蠉蟼 蟺慰蠀 蟺伪蟻喂蟽蟿维谓慰蠀谓 蟿慰蠀蟼 蠁喂位蠈蟽慰蠁慰蠀蟼 魏伪喂 蟿蟻苇蠁慰谓蟿伪喂 渭蔚 蟿伪 渭蔚蟿伪胃伪谓维蟿喂伪 蟺蔚蟻喂蟿蟿蠋渭伪蟿伪 蟿慰蠀 螡蟿喂谓蟿蔚蟻蠈禄 (苇魏位伪蠄伪)
螘魏蔚委 蟽蟿慰 渭慰谓伪蟽蟿萎蟻喂 胃伪 纬谓蠅蟻委蟽蔚喂 蟿伪 尾伪蟽伪谓喂蟽蟿萎蟻喂伪, 蟽蠅渭伪蟿喂魏维 魏伪喂 蠄蠀蠂喂魏维, 伪蟺蠈 伪谓胃蟻蠋蟺慰蠀蟼 伪蠁慰蟽喂蠅渭苇谓慰蠀蟼 蟽蟿慰 螛蔚蠈, 慰喂 慰蟺慰委慰喂 蟽蟿慰 蠈谓慰渭维 蟿慰蠀 胃蔚蠅蟻慰蠉谓 蟺蠅蟼 蠈,蟿喂 魏维谓慰蠀谓 蔚委谓伪喂 纬喂伪 蟿慰 魏伪位蠈 伪蠀蟿萎蟼 蟿畏蟼 尉蔚蟽蟿蟻伪蟿喂蟽渭苇谓畏蟼 蠄蠀蠂萎蟼.
螒蠀蟿蠈 蔚委谓伪喂 蟿慰 蟺蟻蠋蟿慰 魏慰渭渭维蟿喂. 危蟿慰 未蔚蠉蟿蔚蟻慰 魏慰渭渭维蟿喂 畏 危慰蠀味维谓谓伪 胃伪 尾喂蠋蟽蔚喂 蟿喂蟼 蟽蠀谓苇蟺蔚喂蔚蟼 蟿慰蠀 蔚纬魏位蔚喂蟽渭慰蠉 魏伪喂 蟿畏蟼 蟽蟿苇蟻畏蟽畏蟼 蟿畏蟼 蔚位蔚蠀胃蔚蟻委伪蟼 蔚谓蠈蟼 谓苇慰蠀 伪谓胃蟻蠋蟺慰蠀.
螛伪 渭蟺慰蟻慰蠉蟽蔚 谓伪 蔚委谓伪喂 纬蟻伪渭渭苇谓慰 慰蟺慰喂伪未萎蟺慰蟿蔚 蔚蟺慰蠂萎 魏伪喂 纬喂伪 慰蟺慰喂伪未萎蟺慰蟿蔚 魏慰喂谓蠅谓委伪 魏伪喂 未蔚 胃伪 渭蟺慰蟻慰蠉蟽蔚 谓伪 萎蟿伪谓 蟺喂慰 伪位畏胃喂谓蠈.
螣喂 维谓胃蟻蠅蟺慰喂 渭蟺慰蟻慰蠉谓 谓伪 纬委谓慰蠀谓 伪蟺委蟽蟿蔚蠀蟿伪 渭喂魏蟻蠈蠄蠀蠂慰喂 蠈蟿伪谓 慰喂 喂蟽慰蟻蟻慰蟺委蔚蟼 蟿慰蠀蟼 伪蟺蔚喂位慰蠉谓蟿伪喂 伪蟺蠈 蔚蟺伪谓伪蟽蟿维蟿蟻喂蔚蟼 蠄蠀蠂苇蟼 蟺慰蠀 伪蟻谓慰蠉谓蟿伪喂 谓伪 蟽蠀渭渭慰蟻蠁蠅胃慰蠉谓 蟽蟿慰 蟽蠉蟽蟿畏渭伪-蠈蟺慰喂慰 魏喂 伪谓 蔚委谓伪喂 伪蠀蟿蠈. 螒蟺蠈 蟿畏谓 维位位畏 蠈渭蠅蟼 蟺蠈蟽慰 渭蟺慰蟻蔚委 谓伪 魏蟻伪蟿萎蟽蔚喂 蟿畏谓 蠄蠀蠂喂魏萎 蟿慰蠀 喂蟽慰蟻蟻慰蟺委伪 苇谓伪蟼 谓苇慰蟼 维谓胃蟻蠅蟺慰蟼 蟺慰蠀 蟽蟿蔚蟻蔚委蟿伪喂 蟿畏谓 蔚位蔚蠀胃蔚蟻委伪 魏伪喂 伪谓伪纬魏维味蔚蟿伪喂 谓伪 蔚谓伪谓蟿喂蠅胃蔚委 蟽蟿畏谓 委未喂伪 蟿畏谓 伪谓胃蟻蠋蟺喂谓畏 蠁蠉蟽畏?
螣 螡蟿喂谓蟿蔚蟻蠈 蟿蔚位喂魏维 萎蟿伪谓 苇谓伪蟼 蠁慰尾蔚蟻蠈蟼 蟿蠉蟺慰蟼 渭蔚 蟺慰位蠉 蠂喂慰蠉渭慰蟻 魏伪喂 未蔚谓 渭蟺蠈蟻蔚蟽伪 谓伪 渭畏 纬蔚位维蟽蠅 渭蔚 蟿慰谓 蔚蟺委位慰纬慰 (蟺慰蠀 萎蟿伪谓 蟺蟻蠈位慰纬慰蟼) 蟿慰蠀 渭喂魏蟻慰蠉 伪蠀蟿慰蠉 渭蔚纬维位慰蠀 苇蟻纬慰蠀. 螖喂伪渭伪蟻蟿蠉蟻蔚蟿伪喂 蔚谓维谓蟿喂伪 蟽蟿畏 胃蔚慰位慰纬喂魏萎 魏位委蟽畏 蟺慰蠀 蟿畏谓 蠀蟺伪纬慰蟻蔚蠉慰蠀谓 未喂维蠁慰蟻蔚蟼 魏慰喂谓蠅谓喂魏苇蟼 蟺喂苇蟽蔚喂蟼 魏伪喂 魏伪蟿伪纬纬苇位位蔚喂 蟿畏 渭慰谓伪蟽蟿畏蟻喂伪魏萎 伪蟺慰渭蠈谓蠅蟽畏 蟽伪谓 蔚谓伪谓蟿委蠅蟽畏 蟿畏蟼 委未喂伪蟼 蟿畏蟼 伪谓胃蟻蠋蟺喂谓畏蟼 蠁蠉蟽畏蟼. 螚 渭伪蟻蟿蠀蟻委伪 蟿畏蟼 危慰蠀味维谓谓伪蟼 伪蟺慰魏伪位蠉蟺蟿蔚喂 渭喂伪 魏慰喂谓蠅谓委伪 魏伪喂 渭喂伪 蔚魏魏位畏蟽委伪 蟺慰蠀 胃苇位慰蠀谓 谓伪 蟺谓委尉慰蠀谓 魏维胃蔚 蔚蟺喂胃蠀渭委伪 纬喂伪 蔚位蔚蠀胃蔚蟻委伪, 蔚蟺喂魏慰喂谓蠅谓委伪 魏伪喂 伪谓胃蟻蠋蟺喂谓畏 蔚蟺伪蠁萎.
螚 螝伪位蠈纬蟻喂伪 蔚委谓伪喂 苇谓伪 苇蟻纬慰 蟺慰蠀 维蟻纬畏蟽蔚 蟺慰位蠉 谓伪 未畏渭慰蟽喂蔚蠀蟿蔚委 魏喂 蠈蟿伪谓 未畏渭慰蟽喂蔚蠉蟿畏魏蔚 尉蔚蟽萎魏蠅蟽蔚 胃蠉蔚位位蔚蟼 伪谓蟿喂未蟻维蟽蔚蠅谓 伪蟺蠈 谓慰蟽蟿伪位纬慰蠉蟼 蟿蠅谓 蟺伪位伪喂蠋谓 魏伪胃蔚蟽蟿蠋蟿蠅谓 蟺慰蠀 尉蔚魏伪蟿喂谓喂维蟽蟿畏魏伪谓 尾蟻委味慰谓蟿伪蟼 蟿慰蠀蟼 芦谓蔚伪蟻慰蠉蟼 蟺慰蠀 蟺伪蟻喂蟽蟿维谓慰蠀谓 蟿慰蠀蟼 蠁喂位蠈蟽慰蠁慰蠀蟼 魏伪喂 蟿蟻苇蠁慰谓蟿伪喂 渭蔚 蟿伪 渭蔚蟿伪胃伪谓维蟿喂伪 蟺蔚蟻喂蟿蟿蠋渭伪蟿伪 蟿慰蠀 螡蟿喂谓蟿蔚蟻蠈禄 (苇魏位伪蠄伪)
February 7, 2013
This is an interesting novella, written in the form of a letter, by a nun to someone she hopes will help her break the vows which she took by force.
The young French girl, Suzanne, is a victim of circumstances, hated by her family through no fault of her own, and forced to enter a convent. She takes the orders against her wishes although she realizes she has no vocation.
At the convent she falls into the bad books of the Mother Superior and is abused horrifically, sadistically even. Some of the methods the nuns used to abuse her were pretty shocking.
The book is not an attack on Catholicism by any means; Suzanne never loses her faith despite her ordeals. What it is is an attack on the 鈥渦nnatural鈥� atmosphere of a cloister. It brings to the forefront the awful practice of forcing young girls into convents, often when they were as young as 15 (too young to really know what was going on). Truly, Diderot paints convent life in the most awful way. The convent conditions sound dreadful and don鈥檛 seem to be conducive to growth or anything remotely positive. As Suzanne said, "I have plenty of courage, but no courage in the world can hold out in the face of neglect, solitude and persecution."
I think it was an interesting read for me as I had always assumed that convents wouldn鈥檛 be such places of pettiness, and that relations between nuns would be civil at least. Alas, this was not the case in this book.
The young French girl, Suzanne, is a victim of circumstances, hated by her family through no fault of her own, and forced to enter a convent. She takes the orders against her wishes although she realizes she has no vocation.
At the convent she falls into the bad books of the Mother Superior and is abused horrifically, sadistically even. Some of the methods the nuns used to abuse her were pretty shocking.
The book is not an attack on Catholicism by any means; Suzanne never loses her faith despite her ordeals. What it is is an attack on the 鈥渦nnatural鈥� atmosphere of a cloister. It brings to the forefront the awful practice of forcing young girls into convents, often when they were as young as 15 (too young to really know what was going on). Truly, Diderot paints convent life in the most awful way. The convent conditions sound dreadful and don鈥檛 seem to be conducive to growth or anything remotely positive. As Suzanne said, "I have plenty of courage, but no courage in the world can hold out in the face of neglect, solitude and persecution."
I think it was an interesting read for me as I had always assumed that convents wouldn鈥檛 be such places of pettiness, and that relations between nuns would be civil at least. Alas, this was not the case in this book.
January 7, 2014
Man was born to live with his fellow human beings. Separate him, isolate him, his character will go bad, a thousand ridiculous affects will invade his heart, extravagant thoughts will germinate in his brain, like thorns in an uncultivated land.
Given the untimely arrival of our Arctic Vortex, it is fitting that The Nun shudders with a frozen despair. Bone chilling mornings are well suited for such guided tours of the dark side. Abandon your preconceptions of the Enlightenment and moral cautionary tales, Diderot's creation is terrifying. Apparently it was a practical joke used to trick a friend to return to Paris from the countryside. The novel takes the form of an escaped nun tracing her history in a lengthy letter about a series of convents, ones where the prevailing theme is obedience. One thinks of Martin Amis, "give some someone absolute control over another and thoughts soon turn to torture." Forget Sade or Huysmans, I was scared shitless by the novel's second Mother Superior: think Martha Stewart as Torquemada.
Given the untimely arrival of our Arctic Vortex, it is fitting that The Nun shudders with a frozen despair. Bone chilling mornings are well suited for such guided tours of the dark side. Abandon your preconceptions of the Enlightenment and moral cautionary tales, Diderot's creation is terrifying. Apparently it was a practical joke used to trick a friend to return to Paris from the countryside. The novel takes the form of an escaped nun tracing her history in a lengthy letter about a series of convents, ones where the prevailing theme is obedience. One thinks of Martin Amis, "give some someone absolute control over another and thoughts soon turn to torture." Forget Sade or Huysmans, I was scared shitless by the novel's second Mother Superior: think Martha Stewart as Torquemada.
June 28, 2023
3 stars for the first half, 4 stars for the sudden turn into softcore 1796-appropriate lesbian nun erotica*. rounding up from 3.5 for the batshit circumstances of how it was written**. on a meta level, the association of convents with seduction (in the sense that young girls are seduced into convents when they don鈥檛 know better and then trapped/ruined for the outside world) is fascinating social commentary. on a character level, i鈥檓 sending sister susan the lesbian masterdoc
___
*some quotes, because it's hard to overstate the degree to which i was reading this thinking "am i going insane? am i reading too deep? did he know what he was doing. he had to know what he was doing. am i LOSING it or-" (all from the francis birrel translation. nsfw warning?)
^ the moment i went from "this is a little homo" to "is this about to be porn."
^ contagious... susan i have something to tell you but you're not gonna like it
^ need to clarify that "mother" is the convent's mother superior. not literally her mother. anyway #justnunthings: "hey susan do you ever feel tempted to jerk off to your own beautiful body"
^ do susan and the mother superior have a "good" relationship. no. because it is hard for susan to say no to the woman who leads the convent. however. this line did get me in the heart
^ let me mention that the mother superior is one of TWO nuns who
^ they don't tell her about lesbianism because they're afraid she'll enjoy it too much. the convent is SO afraid of this woman getting her pussy ate
^ susan i'm getting you out of that nunnery and we're going to pride.
^ that last line? girl the way i felt realizing i was deeply deeply invested in the eighteenth-century lesbian nun class reading
and finally:
^ this is right before . DUDE.
halfway through this book the other nuns accused susan of doing Untoward Things with another girl and i wrote in my status update "on god sister susan we're gonna get you some gay sex." little did i Fucking Know. no it isn't GOOD gay rep; it falls into the predatory older lesbian stereotype; but oh my fucking god i was not expecting it and the emotional journey i went through.
__
**you thought that was wild for 1796? guess what. there's more. this book is fucking nuts. it's a fictionalized memoir, but it's based off the story of a real nun who appealed in court to be released from her convent (an appeal which failed). diderot had a friend who got really into the case. and so, a few years down the line when that friend moved away and his old buddies missed him, said buddies decided the only thing to do, naturally, was START WRITING HIM LETTERS PRETENDING TO BE THE REAL NUN ASKING HIM TO COME BACK HOME TO HELP HER BEFORE SHE KILLS HERSELF. and it got so intense that to avoid getting caught (because of course they could not actually produce a nun at the end of this shtick), THEY KILLED HER OFF. like. the last letter was someone being like "ya she died lol sorry." eventually they did have to confess it was a prank, but not before diderot got so deep into it that he brought himself to tears writing the fake nun's 200-page fake memoir. from the bottom of my heart all i've got is "girl what the fuck." this book is nuts
___
*some quotes, because it's hard to overstate the degree to which i was reading this thinking "am i going insane? am i reading too deep? did he know what he was doing. he had to know what he was doing. am i LOSING it or-" (all from the francis birrel translation. nsfw warning?)
"Meanwhile she had raised her neckerchief and placed one of my hands on her breast. She was silent and so was I. She appeared to experience the greatest rapture. She asked me to kiss her forehead, her cheeks, her eyes, and her lips. I obeyed her. I do not think there can have been any harm in that. Meanwhile her pleasure increased, and as I asked nothing better than to add to her pleasure in any innocent way, I kissed her again on her forehead, her cheeks, her eyes, and her lips... She exhorted me stammering and in a low and strange voice to redouble my caresses, and I did so. Then came a moment, I do not know if it was pleasure or pain, when she turned pale as death: her eyes closed, all her body stiffened violently, her lips first were tightened and then wet as if with a light froth; then her mouth opened slightly and she seemed to me to die, as she uttered a deep sigh. I got up quickly: I thought she was ill. I wished to go out and call for help. She opened her eyes fully and said in a dying voice: 'My innocent, it is nothing. What are you going to do? It is nothing.' I looked at her with puzzled eyes, uncertain if I should go or stay. She opened her eyes once more. She could no longer say anything. She signaled to me to approach and put me on to her knees again. I do not understand what went on inside me. I was afraid, I trembled, my heart thumped, I had difficulty in breathing, I felt disturbed, oppressed, agitated; I was frightened. I felt that my strength was abandoning me and that I was going to swoon. But I cannot say that the experience was exactly painful."
^ the moment i went from "this is a little homo" to "is this about to be porn."
"She took my arms and kissed them. 'Fancy drowning these eyes in tears,' and she kissed them, 'or calling forth from these lips complaints and groans,' and she kissed my lips, 'or condemning this charming and serene countenance to continual clouds of sorrow,' and she kissed my face, 'or withering the roses on these cheeks,' and she stroked them with her hand and kissed them, 'or destroying the beauty of that head, tearing that hair out, and lining that brow with care,' and she kissed my head, my brow, and my hair. 'Fancy daring to put a rope round that neck and tear those shoulders with pointed nails!' She pushed aside the covering of my neck and head and opened the top of my dress. My hair fell scattered on my bare shoulders: my breast was half-exposed, and she covered with kisses my neck, bare shoulders, and half-naked breast. [...] I do not know what was happening inside me, but I was seized with a terror, a trembling, and a desire to swoon which verified my suspicion that her illness was contagious."
^ contagious... susan i have something to tell you but you're not gonna like it
"She paused here, and properly so, for what she was going to ask me was not right. And perhaps I am still more wrong to repeat it. But I have made up my mind to hide nothing.
'You have never been tempted to observe with satisfaction how handsome you are?'
'No, Mother; I am not sure I am as handsome as you say. And even if I were, one is handsome for others, not for oneself.'
'You have never thought of running your hands over your lovely breast, over your body, your flesh, which is so firm, so soft, and so white.'"
^ need to clarify that "mother" is the convent's mother superior. not literally her mother. anyway #justnunthings: "hey susan do you ever feel tempted to jerk off to your own beautiful body"
"'One only goes to confession to accuse oneself of one's sins; and I see none in my tender love for such a lovable girl as Saint Susan.'"
^ do susan and the mother superior have a "good" relationship. no. because it is hard for susan to say no to the woman who leads the convent. however. this line did get me in the heart
"By day, if I was walking or in the work- or recreation-room and placed in such a manner that I could not see her, she passed whole hours gazing at me."
^ let me mention that the mother superior is one of TWO nuns who
"Follow his advice [to avoid the Mother Superior] and try to be ignorant of the reasons for it [lesbianism] as long as you live."
"But it seems to me that if I knew the danger I should be the more attentive to avoid it."
"The opposite might perhaps be the case."
^ they don't tell her about lesbianism because they're afraid she'll enjoy it too much. the convent is SO afraid of this woman getting her pussy ate
"But can the caresses and familiarities of one woman be dangerous to another?"
There was no answer from Dom Morel.
"Am I not the same as when I arrived here?"
There was no answer from Dom Morel.
"Should I not have continued to be the same? Where, then, is the harm of loving, of saying so, and testifying to it? It is so sweet."
^ susan i'm getting you out of that nunnery and we're going to pride.
"Alone in bed, [the Mother Superior] sees me, talks to me, asks me to come and stand beside her, addresses me the tenderest remarks. If she hears steps round her room she cries: 'It is she who is going by. I recognize her step. Let her be called in... No, no, let her be.'
The curious thing is that she never made a mistake, taking another for me."
^ that last line? girl the way i felt realizing i was deeply deeply invested in the eighteenth-century lesbian nun class reading
and finally:
"'Her eyes, her lips. When shall I see her again? Sister Agatha, tell her I love her. Describe my condition to her. Tell her I am dying...'"
^ this is right before . DUDE.
halfway through this book the other nuns accused susan of doing Untoward Things with another girl and i wrote in my status update "on god sister susan we're gonna get you some gay sex." little did i Fucking Know. no it isn't GOOD gay rep; it falls into the predatory older lesbian stereotype; but oh my fucking god i was not expecting it and the emotional journey i went through.
__
**you thought that was wild for 1796? guess what. there's more. this book is fucking nuts. it's a fictionalized memoir, but it's based off the story of a real nun who appealed in court to be released from her convent (an appeal which failed). diderot had a friend who got really into the case. and so, a few years down the line when that friend moved away and his old buddies missed him, said buddies decided the only thing to do, naturally, was START WRITING HIM LETTERS PRETENDING TO BE THE REAL NUN ASKING HIM TO COME BACK HOME TO HELP HER BEFORE SHE KILLS HERSELF. and it got so intense that to avoid getting caught (because of course they could not actually produce a nun at the end of this shtick), THEY KILLED HER OFF. like. the last letter was someone being like "ya she died lol sorry." eventually they did have to confess it was a prank, but not before diderot got so deep into it that he brought himself to tears writing the fake nun's 200-page fake memoir. from the bottom of my heart all i've got is "girl what the fuck." this book is nuts
July 28, 2010
Funny classic novel about a nun! This novel was originally written as a joke! And a joke it should be read and enjoyed!
La Religieuse (The Nun) is an 18th century French novel, by Denis Diderot. Completed in c. 1780, the work, however, wasn't published until 1796, after Diderot's death. Diderot wrote a letter to his retired companion Marquis de Croismare to entice him to retreat back to Paris. The letter was supposed to be from a nun incarcerated in a convent asking Croismare to save her. Many of Diderot's friends found the letters amusing so Diderot revised and made it into a novel.
Suzanne was a 19-y/o girl who was the youngest in the family of 3 girls. Her mother had an affair with another man and although Suzanne grew up with her mother's real husband, she felt unloved. When she began to have admirers, her parents brought her to a convent to become a nun. In front of the altar when the priest asked if she wanted to be come a nun, she answered no. Her parents plead to her but she persisted. But they died. So, with nowhere else to go, she finally agreed. However, she still felt trapped and she started to create scenes in the convent. She was punished until a priest transferred her to another convent. In that other convent, she was molested by the Mother Superior.
The plot is not funny. Rather, if it were true in the 18th century France (where most people are catholics), it could have created a scandal. Also, learning in the book's introduction that it was supposed to be a joke, I could not help but laugh in many scenes in it. My favorite is that part when after Suzanne was punished by the nuns, she prayed loud to God to forgive her tormentors. The Mother Superior said that she Suzanne compared herself to Jesus Christ and they (the nuns) as the Jews who crucified Him.
However, it is also written in Wikipedia that Diderot had a nun sister who died in a French Catholic church from overwork. This was said to have changed his view on religion.
Yesterday, I was in Fullybooked Rockwell with my father-in-law. We were celebrating Father's Day together with my family and his wife and our US-based visiting ninang. My father-in-law bought two non-fiction books worth P1,600+. One of them was about WWII and the other one is a book on humor (jokes). He said that he does not read fiction because they are just gawa-gawa ng tao. Unknown to him, I had already bought two books worth P900+: Pnin by my favorite Vladimir Nabokov and At-Swim Two Birds by Flann O'Brien. I retorted that fiction books may have been that but most of them have basis in real life. They are just made into fiction to be more interesting. Non-fiction could also be gawa-gawa so we cannot be sure if they are all true.
Like The Nun. We know about those scandals inside the church. Like the valiant story of McArthur or the fake medals of President Marcos that were erroneously written in our history. That episode in Desperate Housewives was not funny at all. Some Filipino doctors in the US even marched on the streets demanding apology from Fox and the producers of the show.
I seldom buy regular-priced books. For more than a year now, I have not been buying clothes except those given to me during holidays (Father's Day, my birthday and Christmas) by my family and friends. I have "rainy days" fund. However, I still know how to share and how to enjoy money to bring me happiness. Good friends and books (like The Nun) do make me happy.
La Religieuse (The Nun) is an 18th century French novel, by Denis Diderot. Completed in c. 1780, the work, however, wasn't published until 1796, after Diderot's death. Diderot wrote a letter to his retired companion Marquis de Croismare to entice him to retreat back to Paris. The letter was supposed to be from a nun incarcerated in a convent asking Croismare to save her. Many of Diderot's friends found the letters amusing so Diderot revised and made it into a novel.
Suzanne was a 19-y/o girl who was the youngest in the family of 3 girls. Her mother had an affair with another man and although Suzanne grew up with her mother's real husband, she felt unloved. When she began to have admirers, her parents brought her to a convent to become a nun. In front of the altar when the priest asked if she wanted to be come a nun, she answered no. Her parents plead to her but she persisted. But they died. So, with nowhere else to go, she finally agreed. However, she still felt trapped and she started to create scenes in the convent. She was punished until a priest transferred her to another convent. In that other convent, she was molested by the Mother Superior.
The plot is not funny. Rather, if it were true in the 18th century France (where most people are catholics), it could have created a scandal. Also, learning in the book's introduction that it was supposed to be a joke, I could not help but laugh in many scenes in it. My favorite is that part when after Suzanne was punished by the nuns, she prayed loud to God to forgive her tormentors. The Mother Superior said that she Suzanne compared herself to Jesus Christ and they (the nuns) as the Jews who crucified Him.
However, it is also written in Wikipedia that Diderot had a nun sister who died in a French Catholic church from overwork. This was said to have changed his view on religion.
Yesterday, I was in Fullybooked Rockwell with my father-in-law. We were celebrating Father's Day together with my family and his wife and our US-based visiting ninang. My father-in-law bought two non-fiction books worth P1,600+. One of them was about WWII and the other one is a book on humor (jokes). He said that he does not read fiction because they are just gawa-gawa ng tao. Unknown to him, I had already bought two books worth P900+: Pnin by my favorite Vladimir Nabokov and At-Swim Two Birds by Flann O'Brien. I retorted that fiction books may have been that but most of them have basis in real life. They are just made into fiction to be more interesting. Non-fiction could also be gawa-gawa so we cannot be sure if they are all true.
Like The Nun. We know about those scandals inside the church. Like the valiant story of McArthur or the fake medals of President Marcos that were erroneously written in our history. That episode in Desperate Housewives was not funny at all. Some Filipino doctors in the US even marched on the streets demanding apology from Fox and the producers of the show.
I seldom buy regular-priced books. For more than a year now, I have not been buying clothes except those given to me during holidays (Father's Day, my birthday and Christmas) by my family and friends. I have "rainy days" fund. However, I still know how to share and how to enjoy money to bring me happiness. Good friends and books (like The Nun) do make me happy.
December 16, 2011
賲賳 丕賱乇賵丕賷丕鬲 丕賱賰賱丕爻賷賰賷丞 丕賱噩賲賷賱丞 賵丕賱鬲賷 睾賮賱 毓賳賴丕 丕賱賯丕乇賶亍 丕賱毓乇亘賷 亘爻亘亘 毓丿賲 鬲乇噩賲鬲賴丕 賱匕賱賰 兀賵噩賴 鬲丨賷丞 賱賲卮乇賵毓 賰賱賲丞 賱賱鬲乇噩賲丞 毓賱賶 賲亘丕丿乇鬲賴丕 丕賱噩賱賷賱丞 賮賷 兀丨賷丕亍 賴匕丕 丕賱賰鬲丕亘 賵廿禺乇丕噩賴 賱賱賳賵乇 .. 鬲丿賵乇 賮賰乇丞 丕賱乇賵丕賷丞 丨賵賱 乇丕賴亘丞 兀丿禺賱鬲 賯爻乇丕 賱賱丿賷乇 賵賯丿賲鬲 賳匕賵乇賴丕 丿賵賳 乇睾亘丞 賮賷 匕賱賰 賲賲丕 噩毓賱賴丕 鬲毓丕賳賷 丕賱兀賲乇賷賳 賱賮賯丿丕賳賴丕 丨乇賷鬲賴丕 丨賷孬 丕賯鬲乇賳鬲 賱丿賷賴丕 賮賰乇丞 丕賱廿賳囟賲丕賲 賱賱丿賷乇 亘賮賰乇丞 丕賱毓亘賵丿賷丞 賮丨丕乇亘鬲 亘卮鬲賶 丕賱胤乇賯 賱賱丨氐賵賱 毓賱賶 丨乇賷鬲賴丕 貙 丕丨鬲賯乇鬲 鬲賱賰 丕賱睾亘丕賵丞 丕賱爻毓賷丿丞 丕賱鬲賷 鬲馗賴乇 亘賴丕 夭賲賷賱丕鬲賴丕 賵丕賱鬲賷 賷鬲賮丕禺乇賳 亘賴丕 賱賳賷賱 丕賱乇囟丕 賵丕毓鬲亘乇鬲賴丕 鬲賮丕賴丕鬲 賱丕賷賲賰賳 兀賳 鬲賯賵賲 亘賴丕 貙 賴匕丕 丕賱廿禺鬲賱丕賮 賰賱賮賴丕 睾丕賱賷丕 .. 丕賱賰鬲丕亘 賷爻賱胤 丕賱囟賵亍 毓賱賶 丨賷丕丞 丕賱兀丿賷乇丞 亘胤乇賷賯丞 丕賱賴噩丕亍 賵賰賷賮 賲賲賰賳 兀賳 賷爻丕亍 丕爻鬲禺丿丕賲 爻賱胤丞 丕賱丿賷賳 賱乇睾亘丕鬲 卮禺氐賷丞 賵賲氐丕賱丨 匕丕鬲賷丞 賵賰賷賮 賲賲賰賳 兀賳 賷丿賮毓 丕賱賳丕爻 丕賱亘爻胤丕亍 孬賲賳丕 睾丕賱賷丕 賮賯胤 賱兀賳賴賲 乇賮囟賵丕 兀賳 賷賯賵賱賵丕 賳毓賲 丨賷賳 賵噩亘 毓賱賷賴賲 兀賳 賷賯賵賱賵丕 賱丕
賰鬲丕亘 噩賲賷賱 噩丿丕
賰鬲丕亘 噩賲賷賱 噩丿丕
August 26, 2013
A novel about nun-and-nun lesbian love. In a broader context, about what happens when piety is imposed against one's free will. From his personal experience, Denis Diderot knew it is tragic. His own sister, forced into an Ursuline convent, lost her mind and died there, insane. He himself was once locked up in a monastery by his own father who had wanted him to become a priest. He escaped and instead married his Nanette.
This is an 18th century novel and when it was written by this Frenchman Diderot one (1) in every 200 Frenchwomen was a nun. Young, beautiful French girls were being sent to convents against their will for all sorts of reasons (e.g., they're illegitimate, unmarried still and past the age of marrying, etc.). The country then remarkably had more nuns than monks: 5,000 convents with around 55,000 nuns compared to only 3,000 monasteries which were homes to around 30,000 monks. It would have been not much a problem had these nuns and monks been allowed to socialize or interact with each other but these were Catholic nuns and monks so celibacy and chastity were rigid rules--at least on paper.
Through a character in the novel Diderot passionately lashes at this system, at these rash, forced and unnatural vows taken by these creatures of the flesh:
"Can these vows, which fly in the face of our natural inclinations, ever be properly observed by anyone other than a few abnormal creatures in whom the seeds of passion have withered and whom we should rightly consider as monsters, if the current state of our knowledge allow us to understand the internal structure of man as easily and as well as we understand his external form? Do all those doleful ceremonies that are performed at the taking of the habit and at the profession, when a man or woman is dedicated to the monastic life and to misfortune, actually suspend our animal instincts? On the contrary, are not those very instincts stirred up in the silence, constraint, and idleness, and with a violence unknown to people in the world outside who are swept along by a host of distractions? Where does one see minds obsessed by impure visions which haunt them and torment them? Where does one see that profound boredom, that pallor, and those skeletal forms which are all symptoms of nature languishing and wasting away? Where are the nights troubled by groans and days filled with tears shed needlessly and preceded by some mysterious melancholy? Where does nature, revolted by a constraint for which it is not intended, smash the obstacles put in its way, become enraged, and throw the whole animal system into incurable disarray? Where have spite and whim destroyed all social qualities? ...Where does man, considering himself but an ephemeral, transitory being, treat the sweetest relationships of this world with disinterest, as a traveller treats the things he comes across? Where is the dwelling place of coercion, disgust, and hysteria? Where is the home of servitude and despotism? Where is undying hatred? Where are the passions nurtured in silence? "
Indeed, where but in the whole of France was it that nuns kiss each other, mouth-to-mouth, tongues skirmishing, and attaching their country's very name to this delicious intimacy they have invented? Mother Superiors having orgasms while newly entered nuns, fresh and innocent, sat on their laps? Or one, after having touched and praised every part of a young nun's body, who would piously intone:
"No, it is the greatest joy that God has called her to the cloistered life; with a figure like that in the outside world she would have driven every man she set her eyes on to damnation, and she would have bee damned with them. All God's ways are just!"
August 19, 2024
些芯写芯 效械褉薪懈褑褨 : 芯写薪芯蟹薪邪褔薪芯 胁邪褍 馃憖 锌芯锌褉懈 褍胁械褋褜 薪邪斜褨褉 邪褌褉懈斜褍褌褨胁 泻谢邪褋懈褔薪芯褩 谢褨褌械褉邪褌褍褉懈, 写芯胁芯谢褨 锌褉芯谐褉械褋懈胁薪邪 褉褨褔. 袉 褟 蟹邪褉邪蟹 薪械 锌褉芯 褋懈谢褍 胁芯谢褨 褨 卸邪谐褍 写芯 褋胁芯斜芯写懈, 邪写卸械 胁 写褉褍谐褨泄 褔邪褋褌懈薪褨 褉芯蟹谐芯褉褌邪褦褌褜褋褟 薪邪斜邪谐邪褌芯 褑褨泻邪胁褨褕懈泄 褟泻 写谢褟 泻褨薪褑褟 18 褋褌芯谢褨褌褌褟 胁薪褍褌褉褨褕薪褨泄 泻芯薪褎谢褨泻褌.
些芯写芯 袧械斜芯卸邪 袪邪屑芯 (褟泻芯谐芯 褟 薪械 斜械褉褍褋褜 芯褑褨薪褞胁邪褌懈 薪褨褟泻懈屑懈 蟹褨褉芯褔泻邪屑懈) 薪邪锌懈褕褍 褑懈褌邪褌芯褞 蟹 褋邪屑芯谐芯 袧械斜芯卸邪 袪邪屑芯 : 袧械 蟹薪邪褞, 褖芯 蟹芯 屑薪芯褞; 泻芯谢懈 锌褉懈泄褕芯胁 褋褞写懈, 斜褍胁 褋胁褨卸懈泄 褨 屑芯褌芯褉薪懈泄, 邪 褌械锌械褉 胁懈褋薪邪卸械薪懈泄 褨 褉芯蟹斜懈褌懈泄, 薪械屑芯胁 写械褋褟褌褜 谢褜褦 胁褨写斜邪褌褍胁邪胁. 袉 褌邪泻 蟹薪械薪邪褑褜泻邪 胁芯薪芯 褋褌邪谢芯褋褟.
些芯写芯 袧械斜芯卸邪 袪邪屑芯 (褟泻芯谐芯 褟 薪械 斜械褉褍褋褜 芯褑褨薪褞胁邪褌懈 薪褨褟泻懈屑懈 蟹褨褉芯褔泻邪屑懈) 薪邪锌懈褕褍 褑懈褌邪褌芯褞 蟹 褋邪屑芯谐芯 袧械斜芯卸邪 袪邪屑芯 : 袧械 蟹薪邪褞, 褖芯 蟹芯 屑薪芯褞; 泻芯谢懈 锌褉懈泄褕芯胁 褋褞写懈, 斜褍胁 褋胁褨卸懈泄 褨 屑芯褌芯褉薪懈泄, 邪 褌械锌械褉 胁懈褋薪邪卸械薪懈泄 褨 褉芯蟹斜懈褌懈泄, 薪械屑芯胁 写械褋褟褌褜 谢褜褦 胁褨写斜邪褌褍胁邪胁. 袉 褌邪泻 蟹薪械薪邪褑褜泻邪 胁芯薪芯 褋褌邪谢芯褋褟.
April 4, 2012
禺卮賷鬲 賱賲丿丞 胤賵賷賱丞 丕賯鬲丨丕賲 毓丕賱賲 丿賷丿乇賵 賮賰賲丕 丕毓賱賲 丕賳賴 毓丕賱賲 賲賵爻賵毓賷 賮賴丕賱賳賷 丕賳 丕賯鬲丨賲 乇賵丕賷鬲丕賴 丕賱鬲賷 賯丿 鬲賰賵賳 賲睾乇賯丞 賮賷 賲賮乇丿丕鬲 睾乇賷亘丞 賵 氐毓亘丞..丕賱鬲乇噩賲丞 丕賱毓乇亘賷丞 卮噩毓鬲賳賷 賵 賱賲 丕賳丿賲 賵乇賵夭 賲禺賱賵賮 丕亘丿毓鬲 亘氐丿賯 賮賷 丕賱鬲乇噩賲丞 ..丕賱乇賵丕賷丞 亘丿兀鬲 亘乇爻丕賱丞 賲胤賵賱丞 賱乇丕賴亘丞 鬲毓賷卮 丕賱兀賲乇賷賳 亘賷賳 毓丕卅賱丞 賯鬲賱鬲賴丕 丕賱丕爻乇丕乇 賮賮囟賱鬲 丕賱兀賲 鬲賯丿賷賲 爻賵夭丕賳 賰賯乇亘丕賳 賱賱丿賷乇 毓賱賴丕 鬲賰賮乇 毓賳 禺胤賷卅鬲賴丕 賵 亘賷賳 孬賱丕孬 丕丿賷乇丞 賰賱 賲賳賴丕 賰丕賳鬲 賱賴 毓匕丕亘丕鬲賴 丕賱鬲賷 鬲賳爻賷賴丕 賮賷 爻丕亘賯丕鬲賴丕..爻賵夭丕賳 丕賱賮鬲丕丞 丕賱賲鬲氐丕賱丨丞 賲毓 匕丕鬲賴丕 乇睾賲 氐睾乇 爻賳賴丕 丕賱亘乇賷卅丞 賵 丕賱鬲賷 鬲毓乇賮 亘丕賱囟亘胤 賲丕 丕賱匕賷 鬲爻鬲胤賷毓 鬲賯丿賷賲賴 賱賱賴 賵 賱賳賮爻賴丕 丨丕乇亘鬲 爻噩賳賴丕 丿丕禺賱 丕賱丿賷乇 亘卮鬲賶 丕賱賵爻丕卅賱 賵 賱賲 鬲氐賲鬲 乇睾賲 賰賱 丕賱毓匕丕亘 丕賱匕賷 賯丕爻鬲賴...丕丿禺賱鬲賳丕 爻賵夭丕賳 賱毓丕賱賲 賰卅賷亘 賱賱乇賴亘賳丞 _丕賱鬲賷 鬲丨乇賲賴 丿賷丕賳鬲賳丕 丕賱丕爻賱丕賲 賵 賲丕 丕丨賰賲賴丕 丿賷丕賳丞_ 毓丕賱賲 賲賳 丕賱氐乇丕賲丞 丕賱賲亘丕賱睾 賮賷賴丕 爻噩賳 鬲丨鬲 丕爻賲 丕賱乇亘 賵 丕睾鬲賷丕賱 賱賱賲卮丕毓乇 丕賱丿賳賷賵賷丞 賵 丕睾鬲氐丕亘 賱賱丨乇賷丕鬲 賵 賱賱丕噩爻丕丿 亘丿丕毓賷 丕賱鬲賯乇亘 賲賳 丕賱賱賴 ..丿賷丿乇賵 賰丕賳 丨賰賷賲丕 賵 賴賵 丕賱賲毓乇賵賮 亘賰鬲丕亘丕鬲賴 丕賱賲丨乇賵賯丞 丕賵 丕賱鬲賷 夭噩鬲 亘賴 賮賷 丕賱爻噩賳 賮鬲賳丕賵賱 胤乇賷賯丞 爻乇丿 睾乇賷亘丞 賯丿 鬲賯鬲賱 丕賱乇賵丕賷丞 丕賵 賯丿 鬲丨賷賷賴丕 丨爻亘 賲夭丕噩 丕賱賯丕乇卅 亘丕賱賳爻亘丞 賱賷 丕睾乇賲鬲 亘丕賱乇賵丕賷丞 賱賰賳賷 氐丿賲鬲 亘丌禺乇 賯爻賲 賮賷賴丕 賰賳鬲 丕賮囟賱 賱賵 鬲睾丕囟賶 毓賳賴 丿賷丿乇賵 賵 賱賳 丕禺亘乇 亘丕賱賰孬賷乇 丨鬲賶 賱丕 鬲賮賯丿 丕賱乇賵丕賷丞 胤毓賲賴丕 賱賱賯乇丕亍..賲毓 匕賱賰 丕賯賵賱 丕賳賷 賳丿賲鬲 丕賳賳賷 兀噩賱鬲 丿禺賵賱 毓丕賱賲 丕賱乇丕赖亘丞 爻賵夭丕賳 ..
賯乇丕亍丞 賲賲鬲毓丞
賯乇丕亍丞 賲賲鬲毓丞
October 20, 2020
O enredo de A Religiosa, de Denis Diderot, 茅 relativamente simples: uma jovem parisiense de boas fam铆lias, Maria Susana Simonin, 茅 obrigada a professar votos numa comunidade religiosa feminina, para preservar a heran莽a da fam铆lia apenas entre as suas irm茫s mais velhas e, secretamente, por ser filha ileg铆tima de sua m茫e. Uma vez no convento, todas as suas for莽as e desejos s茫o devotadas ao projecto de obten莽茫o da sua liberdade, que, ao final de perip茅cias e agruras v谩rias, consegue finalmente alcan莽ar, pese embora a custo elevado.
Originalmente concebida em 1780, e apenas publicada a t铆tulo p贸stumo em 1796, Diderot afirma que a sua escrita foi, na verdade, uma falsifica莽茫o elaborada de forma a interessar o seu amigo, o marqu锚s de Croismare, retirado na prov铆ncia, no caso fict铆cio de uma freira em apuros e traze-lo de volta a Paris, para junto dos seus companheiros. No entanto, subsistem at茅 hoje d煤vidas, entre os historiadores, se a pr贸pria justifica莽茫o da narrativa de A Religiosa n茫o 茅, em si mesma, uma piada ou um embuste com prop贸sitos obscuros. Podemos afirmar, todavia, com seguran莽a, que Diderot teve como modelo o caso de Marguerite Delamarre, a filha de um joalheiro parisiense, obrigada a professar votos de castidade, obedi锚ncia e pobreza no convento de Longchamp (o mesmo de Susana Simonin) devida 脿 gan芒ncia de seus pais, que a sacrificaram, usando o dinheiro do dote que lhe caberia em casamento para comprar um t铆tulo de nobreza de toga no Parlamento de Paris.
A obra afirmou-se como vector importante de discuss茫o iluminista sobre a validade dos votos religiosos, dos potenciais abusos das ordens religiosas sobre os seus membros, do lado pernicioso da imposi莽茫o de castidade e isolamento social e comunit谩rio, e, em 煤ltima an谩lise, de todo o sistema jur铆dico que permitia aos pais dispor do destino dos filhos de forma absoluta e sem direito a apelo.
Talvez a 煤nica grande falha a apontar a A Religiosa 茅 a de estar muito bem escrita. Que haja uma freira contrafeita com a sua ordena莽茫o, 茅 um facto v谩rias vezes repetido ao longo da hist贸ria. Que essa freira tentasse obter a liberdade, n茫o 茅 ocorr锚ncia inaudita, veja-se o caso da irm茫 Delamarre. Que uma freira pudesse possuir conhecimento e erudi莽茫o superiores, ao n铆vel at茅 dos melhores fil贸sofos do seu tempo, 茅 um feito devidamente comprovado por in煤meros exemplos, como o de Hildegarda de Bingen e Helo铆sa de Argenteuil. Todavia, que uma religiosa, que iniciou o seu noviciado aos dezasseis anos, detentora de uma forma莽茫o de base satisfat贸ria mas n茫o esmerada, tendo apenas acesso aos estudos b铆blicos e exeg茅ticos dos santos evangelhos, bem como aos escritos edificantes das abadessas ilustres de tempos passados, consiga argumentar com tanta eloqu锚ncia e propriedade todos estes pontos filos贸ficos anticlericais e resistir firme, com pertin谩cia inquebr谩vel, em busca da sua emancipa莽茫o 茅 demasiado rebuscado.
A irm茫 Susana Simonin 茅, na verdade, Diderot metamorfoseado, em combate contra a Igreja e v谩rios dos seus princ铆pios, acima enunciados, que feriam a nascente sensibilidade moderna e o seu culto da liberdade, por oposi莽茫o ao da obedi锚ncia hier谩rquica secular, proveniente em linha directa da Idade M茅dia. Um fil贸sofo iluminista com as roupagens de uma religiosa insubmissa arguindo incansavelmente contra a autoridade clerical. A t铆tulo de exemplo, atente-se no seguinte discurso entre Susana e o seu confessor, D. Morel, revelador das inten莽玫es program谩ticas de Diderot:
鈥溾€� E que esperan莽as pode ter uma religiosa?
鈥� Que esperan莽as? A primeira, a de que os seus votos sejam resignados.
鈥� E quando essa esperan莽a se perde?
鈥� Que vir谩 um dia a encontrar as portas abertas; que os homens deixem de ter a extravag芒ncia de encerrar em sepulcros jovens criaturas cheias de vida e que os conventos sejam abolidos; que o fogo devore estas casas; que as paredes de clausura caiam por terra; que algu茅m venha em seu aux铆lio. Todas estas suposi莽玫es lhe v锚m 脿 cabe莽a; o tempo passa; enquanto passeiam pela cerca, olham para os muros, mesmo sem pensar que eles s茫o altos de mais; se est茫o na cela, abanam as grades das janelas, distraidamente, como se n茫o soubessem o que est茫o a fazer; se v锚em a rua da janela, olham para baixo; se ouvem passar algu茅m, sentem o cora莽茫o bater mais depressa no peito, surdamente desejam um libertador; se ouvem l谩 fora qualquer ru铆do, ficam 脿 espera; pensam numa doen莽a que os aproxime de algu茅m ou que os mandem para umas termas.鈥� (DIDEROT, p. 170-71)
Mal Diderot sabia que este seu programa anticlerical seria seguido bem 脿 risca pelos revolucion谩rios franceses, poucos anos ap贸s a escrita destas linhas.
搁别蹿别谤锚苍肠颈补蝉
DIDEROT (1973) 鈥� A Religiosa. Trad. de Jo茫o Gaspar Sim玫es. Lisboa: C铆rculo de Leitores.
Originalmente concebida em 1780, e apenas publicada a t铆tulo p贸stumo em 1796, Diderot afirma que a sua escrita foi, na verdade, uma falsifica莽茫o elaborada de forma a interessar o seu amigo, o marqu锚s de Croismare, retirado na prov铆ncia, no caso fict铆cio de uma freira em apuros e traze-lo de volta a Paris, para junto dos seus companheiros. No entanto, subsistem at茅 hoje d煤vidas, entre os historiadores, se a pr贸pria justifica莽茫o da narrativa de A Religiosa n茫o 茅, em si mesma, uma piada ou um embuste com prop贸sitos obscuros. Podemos afirmar, todavia, com seguran莽a, que Diderot teve como modelo o caso de Marguerite Delamarre, a filha de um joalheiro parisiense, obrigada a professar votos de castidade, obedi锚ncia e pobreza no convento de Longchamp (o mesmo de Susana Simonin) devida 脿 gan芒ncia de seus pais, que a sacrificaram, usando o dinheiro do dote que lhe caberia em casamento para comprar um t铆tulo de nobreza de toga no Parlamento de Paris.
A obra afirmou-se como vector importante de discuss茫o iluminista sobre a validade dos votos religiosos, dos potenciais abusos das ordens religiosas sobre os seus membros, do lado pernicioso da imposi莽茫o de castidade e isolamento social e comunit谩rio, e, em 煤ltima an谩lise, de todo o sistema jur铆dico que permitia aos pais dispor do destino dos filhos de forma absoluta e sem direito a apelo.
Talvez a 煤nica grande falha a apontar a A Religiosa 茅 a de estar muito bem escrita. Que haja uma freira contrafeita com a sua ordena莽茫o, 茅 um facto v谩rias vezes repetido ao longo da hist贸ria. Que essa freira tentasse obter a liberdade, n茫o 茅 ocorr锚ncia inaudita, veja-se o caso da irm茫 Delamarre. Que uma freira pudesse possuir conhecimento e erudi莽茫o superiores, ao n铆vel at茅 dos melhores fil贸sofos do seu tempo, 茅 um feito devidamente comprovado por in煤meros exemplos, como o de Hildegarda de Bingen e Helo铆sa de Argenteuil. Todavia, que uma religiosa, que iniciou o seu noviciado aos dezasseis anos, detentora de uma forma莽茫o de base satisfat贸ria mas n茫o esmerada, tendo apenas acesso aos estudos b铆blicos e exeg茅ticos dos santos evangelhos, bem como aos escritos edificantes das abadessas ilustres de tempos passados, consiga argumentar com tanta eloqu锚ncia e propriedade todos estes pontos filos贸ficos anticlericais e resistir firme, com pertin谩cia inquebr谩vel, em busca da sua emancipa莽茫o 茅 demasiado rebuscado.
A irm茫 Susana Simonin 茅, na verdade, Diderot metamorfoseado, em combate contra a Igreja e v谩rios dos seus princ铆pios, acima enunciados, que feriam a nascente sensibilidade moderna e o seu culto da liberdade, por oposi莽茫o ao da obedi锚ncia hier谩rquica secular, proveniente em linha directa da Idade M茅dia. Um fil贸sofo iluminista com as roupagens de uma religiosa insubmissa arguindo incansavelmente contra a autoridade clerical. A t铆tulo de exemplo, atente-se no seguinte discurso entre Susana e o seu confessor, D. Morel, revelador das inten莽玫es program谩ticas de Diderot:
鈥溾€� E que esperan莽as pode ter uma religiosa?
鈥� Que esperan莽as? A primeira, a de que os seus votos sejam resignados.
鈥� E quando essa esperan莽a se perde?
鈥� Que vir谩 um dia a encontrar as portas abertas; que os homens deixem de ter a extravag芒ncia de encerrar em sepulcros jovens criaturas cheias de vida e que os conventos sejam abolidos; que o fogo devore estas casas; que as paredes de clausura caiam por terra; que algu茅m venha em seu aux铆lio. Todas estas suposi莽玫es lhe v锚m 脿 cabe莽a; o tempo passa; enquanto passeiam pela cerca, olham para os muros, mesmo sem pensar que eles s茫o altos de mais; se est茫o na cela, abanam as grades das janelas, distraidamente, como se n茫o soubessem o que est茫o a fazer; se v锚em a rua da janela, olham para baixo; se ouvem passar algu茅m, sentem o cora莽茫o bater mais depressa no peito, surdamente desejam um libertador; se ouvem l谩 fora qualquer ru铆do, ficam 脿 espera; pensam numa doen莽a que os aproxime de algu茅m ou que os mandem para umas termas.鈥� (DIDEROT, p. 170-71)
Mal Diderot sabia que este seu programa anticlerical seria seguido bem 脿 risca pelos revolucion谩rios franceses, poucos anos ap贸s a escrita destas linhas.
搁别蹿别谤锚苍肠颈补蝉
DIDEROT (1973) 鈥� A Religiosa. Trad. de Jo茫o Gaspar Sim玫es. Lisboa: C铆rculo de Leitores.
April 22, 2019
乇賵丕賷丞 賰卅賷亘丞 賵賲賲賱丞.
March 12, 2021
袙 褋胁芯械 胁褉械屑褟 泻薪懈谐邪 斜褘谢邪 褉械胁芯谢褞褑懈芯薪薪邪, 薪芯 褋懈谢褜薪芯 谢懈 懈蟹屑械薪懈谢芯褋褜 芯斜褖械褋褌胁芯 褋 褌械褏 锌芯褉? 袛胁械 谐谢邪胁薪褘械 懈写械懈 褉邪褋泻褉褘胁邪械褌 袛懈写褉芯 鈥� 锌褉芯斜谢械屑褘 褌褉邪胁谢懈 懈谢懈 斜褍谢谢懈薪谐邪, 械褋谢懈 薪邪蟹褘胁邪褌褜 褋芯胁褉械屑械薪薪褘屑 褟蟹褘泻芯屑, 胁 蟹邪屑泻薪褍褌褘褏 泻芯谢谢械泻褌懈胁邪褏 懈 写芯屑芯谐邪褌械谢褜褋褌胁 (褏邪褉褉邪褋屑械薪褌邪). 袠薪褌械褉械褋薪褘 褝泻芯薪芯屑懈褔械褋泻懈械 懈 锌褉邪胁芯胁褘械 芯褌薪芯褕械薪懈褟 胁 屑芯薪邪褋褌褘褉褟褏, 芯锌懈褋邪薪薪褘械 袛懈写褉芯. 袛谢褟 屑械薪褟 斜褘谢 薪芯胁褘屑 褎邪泻褌, 褔褌芯 芯褌 锌褉懈褌褟蟹邪薪懈泄 薪械蟹邪泻芯薪薪芯褉芯卸写械薪薪褘褏 懈谢懈 胁 褋谢褍褔邪械 薪械褏胁邪褌泻懈 锌褉懈写邪薪芯谐芯 薪邪 胁褋械褏 芯褌 谢懈褕薪懈褏 写械胁懈褑 懈蟹斜邪胁谢褟谢懈褋褜 芯褌锌褉邪胁泻芯泄 胁 屑芯薪邪褋褌褘褉褜. 袦械卸写褍 褌械屑, 锌芯谢褍褔邪械褌褋褟, 褔褌芯 锌谢邪褌薪芯械 锌褉械斜褘胁邪薪懈械 胁 屑芯薪邪褋褌褘褉械 褌邪泻卸械 薪械 胁褋械屑 斜褘谢芯 锌芯 泻邪褉屑邪薪褍. 效褌芯 卸械 斜褘谢芯 褋 褌械屑懈, 泻褌芯 懈屑械谢 锌褉懈蟹胁邪薪懈械 泻 屑芯薪邪褕械褋褌胁褍, 薪芯 薪械 懈屑械谢 褋褉械写褋褌胁?
February 6, 2024
histoire impressionnante! wow
April 28, 2024
El libro es tan caricaturesco y est谩 tan lleno de vida que reconozco que muchas veces me re铆 a carcajadas con las cosas que le pasaban a la pobre mujer que metieron en el convento contra su voluntad. Es un libro tan din谩mico y escrito con tanta ligereza y gracia que tambi茅n me cost贸, averg眉茅nzome del prejuicio, creer que era del sglo XVIII, 隆pero lo es!
Y ac谩 es cuando las cosas se ponen m谩s negras: El autor lo escribe basado en el caso de una persona real, y es que este tipo de cosas REALMENTE suced铆an. Y bueno, como dice Chaplin, la vida desde adentro de una tragedia pero de afuera una comedia porque, si bien para m铆 fue algo entretenido de leer, sin duda debe haber sido algo HORRIBLE de vivir.
S煤per bueno el libro, en todo caso. Pasa no s贸lo por el tema de la pobre mujer todav铆a tan reducida y tan obligada a desaparecer antes de vivir no subyugada a un hombre (o a una instituci贸n avalada por el hombre), sino que tambi茅n por lo tragic贸mico de nuestras conductas religiosas y sociales, que no han cambiado todav铆a demasiado. Y adem谩s tiene una cercan铆a al hablar que le hace sentir a una que es alguien con quien se podr铆a haber compartido un caf茅 esta misma ma帽ana.
La parte de la superiora enamorada de las monjas a su cargo tambi茅n reconozco que la encontr茅 bastante c贸mica, pero en la realidad es s煤per triste, y la protagonista tiene raz贸n cuando amargamente comenta que, todo ese "desenfreno" (que no suced铆a en todas partes, pero que sin duda suced铆a) es una consecuencia de venir a encerrar a mujeres j贸venes llenas de vida y sensualidad, oblig谩ndolas a renunciar al mundo donde s铆 quer铆an vivir.
En fin, que interesante, pedag贸gico, divertido y a la vez tan profundamente simple, tan profundamente llano, tan lleno de los vaivenes mezquinos y diarios de la vida diaria, sea donde sea que se viva.
Me gust贸 s煤per harto.
Una cita cualquiera que destaqu茅, porque, como en casi todo el libro, me hizo llorar y re铆r.
"
Hacer voto de pobreza es comprometerse mediante juramento a ser perezoso y ladr贸n; hacer voto de castidad equivale a prometer a Dios la infracci贸n constante de la m谩s sabia y m谩s importante de sus leyes; hacer voto de obediencia es renunciar a la prerrogativa inalienable del hombre: la libertad. Si uno observa esos votos es un criminal; si no los observa, perjuro. La vida claustral es propia de un fan谩tico o de un hip贸crita. "
Y ac谩 es cuando las cosas se ponen m谩s negras: El autor lo escribe basado en el caso de una persona real, y es que este tipo de cosas REALMENTE suced铆an. Y bueno, como dice Chaplin, la vida desde adentro de una tragedia pero de afuera una comedia porque, si bien para m铆 fue algo entretenido de leer, sin duda debe haber sido algo HORRIBLE de vivir.
S煤per bueno el libro, en todo caso. Pasa no s贸lo por el tema de la pobre mujer todav铆a tan reducida y tan obligada a desaparecer antes de vivir no subyugada a un hombre (o a una instituci贸n avalada por el hombre), sino que tambi茅n por lo tragic贸mico de nuestras conductas religiosas y sociales, que no han cambiado todav铆a demasiado. Y adem谩s tiene una cercan铆a al hablar que le hace sentir a una que es alguien con quien se podr铆a haber compartido un caf茅 esta misma ma帽ana.
La parte de la superiora enamorada de las monjas a su cargo tambi茅n reconozco que la encontr茅 bastante c贸mica, pero en la realidad es s煤per triste, y la protagonista tiene raz贸n cuando amargamente comenta que, todo ese "desenfreno" (que no suced铆a en todas partes, pero que sin duda suced铆a) es una consecuencia de venir a encerrar a mujeres j贸venes llenas de vida y sensualidad, oblig谩ndolas a renunciar al mundo donde s铆 quer铆an vivir.
En fin, que interesante, pedag贸gico, divertido y a la vez tan profundamente simple, tan profundamente llano, tan lleno de los vaivenes mezquinos y diarios de la vida diaria, sea donde sea que se viva.
Me gust贸 s煤per harto.
Una cita cualquiera que destaqu茅, porque, como en casi todo el libro, me hizo llorar y re铆r.
"
Hacer voto de pobreza es comprometerse mediante juramento a ser perezoso y ladr贸n; hacer voto de castidad equivale a prometer a Dios la infracci贸n constante de la m谩s sabia y m谩s importante de sus leyes; hacer voto de obediencia es renunciar a la prerrogativa inalienable del hombre: la libertad. Si uno observa esos votos es un criminal; si no los observa, perjuro. La vida claustral es propia de un fan谩tico o de un hip贸crita. "
November 5, 2020
Mi-a pl膬cut cartea, dar nu din cauza modului 卯n care e scris膬, nu pentru moralitatea 卯nalt膬, nu pentru eroina principal膬. 脦mi voi aminti de aceast膬 carte pentru emo葲iile pe care le-a trezit. De la primele pagini am fost cuprins膬 de furie.
葮i nu de m芒nia fa葲膬 de oamenii religio葯i, am o atitudine neutr膬 de mult膬 vreme fa葲膬 de biseric膬. Furia a fost cauzat膬 卯n mod special de acele femei, din acea m膬n膬stire, de stare葲ele despotice, care de fapt nu aveau nici o voca葲ie de a fi c膬lug膬ri葲e. Furie cauzat膬 de p膬rin葲ii care au tr膬it 卯n p膬cat 葯i au f膬cut ca o fiic膬 nevinovat膬 s膬 pl膬teasc膬 pentru asta.
Pentru mine este o carte despre deten葲ie pe via葲膬, despre singur膬tate 葯i nedorin葲a de a accepta soarta de a fi t膬iat膬 de lumea exterioar膬.
葮i nu de m芒nia fa葲膬 de oamenii religio葯i, am o atitudine neutr膬 de mult膬 vreme fa葲膬 de biseric膬. Furia a fost cauzat膬 卯n mod special de acele femei, din acea m膬n膬stire, de stare葲ele despotice, care de fapt nu aveau nici o voca葲ie de a fi c膬lug膬ri葲e. Furie cauzat膬 de p膬rin葲ii care au tr膬it 卯n p膬cat 葯i au f膬cut ca o fiic膬 nevinovat膬 s膬 pl膬teasc膬 pentru asta.
Pentru mine este o carte despre deten葲ie pe via葲膬, despre singur膬tate 葯i nedorin葲a de a accepta soarta de a fi t膬iat膬 de lumea exterioar膬.
November 20, 2008
Apparently the best practical joke in literary history. And who would have thought that an eighteenth century French novel would still pack such a punch!?
September 20, 2018
Diderot finished The Nun in 1760, but it wasn't published in book form until 1796, twelve years after Diderot's death. What's interesting about this is that the novel is based on a practical joke played on the Marquis de Croismare. The Marquis had stayed in Normandy for several years, when one day he received a letter, where a young nun asked help after having escaped from a convent. This "nun" was actually Diderot and his friends. The story was believable, because the letter was based on Marguerite Delamarre's case, in which de Croismare had been involved (details ). The joke failed, because the Marquis, instead of returning to Paris, offered the girl a sanctuary in Normandy, so naturally the girl had to be "killed". Surprisingly, after finding out the truth, the Marquis just laughed and didn't mind at all.
Diderot then developed his novel from these letters. His sister went mad and died in a convent, and as one of the leading figures of the Enlightenment, a critic of religion, and a defender of women (or at least he was aware that they were treated as children), Diderot's stance on the convent system doesn't come as a surprise.
Although, to be more specific, the novel deals with the practice of sending girls to convents against their will for various reasons (Delamarre was three when she began her convent life). Financial difficulties and too many mouths to feed? Off to the convent! Immoral behavior? Off to the convent! Difficult to gather up a dowry, so that your daughter can't get married? Off to the convent! In mid-18th century every 200th Frenchwoman was a nun, and there were double as many convents (5000) and nuns (55 000) than monasteries and monks.
Suzanne, the protagonist, is genuinely religious, but she doesn't have a calling to be a nun. Her parents force her into a convent, because she's a consequence from her mother's affair, so her (step)father's and mother's hate and guilt lead to Suzanne feeling like she has a duty to move away from her family's, especially her siblings' who worry about their inheritance, range of vision. In short, she has way too much understanding toward her mother's situation.
When Suzanne realizes the truth about convent life, it's already too late. She's forced to suffer from physical abuse and the childish bullying of the nuns and the Mother Superior. A Mother Superior, who brags about how she's able to turn the nuns into monsters at any given moment. It's distressing to read how Suzanne tries to escape her predicament by appealing to outsiders and by getting a lawyer, because the canon law had great weight in 18th century France. An individual, especially a girl, had very little power to decide about their own life.
In real cases, the lawyers who appealed on behalf of their clients, drew attention to the women's passiveness, childlikeness, and their inability to make decisions. One case had a monk, and he was described with the same terms, so that he appeared more feminine and pathetic. The society simply considered those who wanted to get out of the convents hysterical and too keen on independence. The vow you made to God was binding, and if you tried to sever that tie, the society's family values were practically about to get destroyed (Convents and Nuns in Eighteenth-century French Politics and Culture by Mita Choudhury).
When Suzanne switches convents, her inexperience once again leads to trouble with the Mother Superior, but this time just causes confusion in the girl's naive mind. Diderot addresses women's sexual frustration boldly but not scandalously, and Suzanne isn't unhappy because she lost her loved one, so The Nun isn't comparable to earlier semi-pornographic nun fantasies written by men. I admit thinking about Matthew Gregory Lewis's The Monk (published in the same year) and (1971) when I first read the synopsis. The Nun, however, is vastly different, because suicidal nuns who tear their hair and go mad mostly just make you sad. There are many similarities with Delamarre's story, but you can find out yourselves what kind of an ending Suzanne has.
So far probably the most accessible 18th century novel I've read, but still very thought-provoking and intelligent. Russell Goulbourne's translation is clear and fluent, and the Oxford World's Classics edition has a great introduction with the original letters printed in the appendix. Diderot's criticism of religion is sharp, but he avoids preaching, and instead focuses on Suzanne's thoughts and experiences. There were times when the story lagged quite a bit, because the plot is pretty nonexistent, but that's minor.
Diderot then developed his novel from these letters. His sister went mad and died in a convent, and as one of the leading figures of the Enlightenment, a critic of religion, and a defender of women (or at least he was aware that they were treated as children), Diderot's stance on the convent system doesn't come as a surprise.
Although, to be more specific, the novel deals with the practice of sending girls to convents against their will for various reasons (Delamarre was three when she began her convent life). Financial difficulties and too many mouths to feed? Off to the convent! Immoral behavior? Off to the convent! Difficult to gather up a dowry, so that your daughter can't get married? Off to the convent! In mid-18th century every 200th Frenchwoman was a nun, and there were double as many convents (5000) and nuns (55 000) than monasteries and monks.
Suzanne, the protagonist, is genuinely religious, but she doesn't have a calling to be a nun. Her parents force her into a convent, because she's a consequence from her mother's affair, so her (step)father's and mother's hate and guilt lead to Suzanne feeling like she has a duty to move away from her family's, especially her siblings' who worry about their inheritance, range of vision. In short, she has way too much understanding toward her mother's situation.
When Suzanne realizes the truth about convent life, it's already too late. She's forced to suffer from physical abuse and the childish bullying of the nuns and the Mother Superior. A Mother Superior, who brags about how she's able to turn the nuns into monsters at any given moment. It's distressing to read how Suzanne tries to escape her predicament by appealing to outsiders and by getting a lawyer, because the canon law had great weight in 18th century France. An individual, especially a girl, had very little power to decide about their own life.
In real cases, the lawyers who appealed on behalf of their clients, drew attention to the women's passiveness, childlikeness, and their inability to make decisions. One case had a monk, and he was described with the same terms, so that he appeared more feminine and pathetic. The society simply considered those who wanted to get out of the convents hysterical and too keen on independence. The vow you made to God was binding, and if you tried to sever that tie, the society's family values were practically about to get destroyed (Convents and Nuns in Eighteenth-century French Politics and Culture by Mita Choudhury).
When Suzanne switches convents, her inexperience once again leads to trouble with the Mother Superior, but this time just causes confusion in the girl's naive mind. Diderot addresses women's sexual frustration boldly but not scandalously, and Suzanne isn't unhappy because she lost her loved one, so The Nun isn't comparable to earlier semi-pornographic nun fantasies written by men. I admit thinking about Matthew Gregory Lewis's The Monk (published in the same year) and (1971) when I first read the synopsis. The Nun, however, is vastly different, because suicidal nuns who tear their hair and go mad mostly just make you sad. There are many similarities with Delamarre's story, but you can find out yourselves what kind of an ending Suzanne has.
So far probably the most accessible 18th century novel I've read, but still very thought-provoking and intelligent. Russell Goulbourne's translation is clear and fluent, and the Oxford World's Classics edition has a great introduction with the original letters printed in the appendix. Diderot's criticism of religion is sharp, but he avoids preaching, and instead focuses on Suzanne's thoughts and experiences. There were times when the story lagged quite a bit, because the plot is pretty nonexistent, but that's minor.
"But where's the danger in one woman's intimacy with and caresses for another woman?"
Dom Morel said nothing.
"Am I not just the same as I was when I came here?"
Dom Morel said nothing.
"Wouldn't I have carried on being the same? So where's the harm in loving one another, in saying so and in showing it? It's so pleasant!"
October 7, 2019
K茅rem Istent, hogy ilyen a val贸s谩gba ne fordulhasson el艖. Sem most, sem r茅gen. De azt hiszem, hogy bizony el艖fordul, sajnos m茅g rosszabb is. Ilyenkor elgondolkozok, hogy az ilyen minek im谩dkozik? Biztos van ennek 茅rtelme, de 茅n nem hiszek benne.听
Egy茅bk茅nt ahhoz k茅pest amire sz谩m铆tottam meglep艖en olvasm谩nyos volt 茅s 茅rdekes. Meg茅rdemli, hogy felker眉lt az 1001 list谩ra.
Egy茅bk茅nt ahhoz k茅pest amire sz谩m铆tottam meglep艖en olvasm谩nyos volt 茅s 茅rdekes. Meg茅rdemli, hogy felker眉lt az 1001 list谩ra.
January 16, 2016
Doesn't get into the hot girl-on-girl action 'til like halfway through the book, and then it's super not hot. If you're looking for hot 18th-century girl on girl action, you gotta go with Fanny Hill.
It's pleasant and enjoyable to read. I think one problem with The Nun is that I read it right after The Monk, which is way awesomer. If you're only going to read one blasphemous 18th-century lit book this ear, it has to be The Monk, and you can put that on your movie posters.
So, yeah, there you go. Better evil clergy in The Monk; better lesbian sex in Fanny Hill. The Nun: fine.
It's pleasant and enjoyable to read. I think one problem with The Nun is that I read it right after The Monk, which is way awesomer. If you're only going to read one blasphemous 18th-century lit book this ear, it has to be The Monk, and you can put that on your movie posters.
So, yeah, there you go. Better evil clergy in The Monk; better lesbian sex in Fanny Hill. The Nun: fine.
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