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Journal articles on the topic 'Misanthropie'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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1

Ainseba, Tayeb. "L’espionnage totalitaire intrafamilial dans 1984 de George Orwell." Études littéraires 46, no. 3 (April 11, 2017): 65–75. http://dx.doi.org/10.7202/1039381ar.

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Les enfants sont victimes de la misanthropie de leurs parents mais les petits enfants eux-mêmes peuvent-ils haïr généralement leur espèce ? L’hypothèse d’une misanthropie infantile semble recevable quand on la confronte à 1984 de G. Orwell. Quels sont ses fondements et modalités ?

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2

Gerber, Lisa. "A Word Against Misanthropy." Journal of Philosophical Research 46 (2021): 73–87. http://dx.doi.org/10.5840/jpr20211013180.

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Ian Kidd and David Cooper each develop a revisionist conception of misanthropy as the critical judgment and moral condemnation of humanity based on entrenched, ubiquitous, and pervasive human failings. I offer two objections to this revisionist conception since it equates the imputation of humanity with misanthropy and because it fails to address the worse form of misanthropy, which is the hatred and contempt of humanity. In the final section, I argue that we should not become misanthropes or develop a misanthropic stance. Misanthropy fails to make important distinctions about vulnerability and moral responsibility among people, allows for the renunciation of moral responsibility, and undermines the moral community.

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3

Berthelot, Katell. "The Accusations of Misanthropy Against the Jews in Antiquity." Antisemitism Studies 7, no. 2 (September 2023): 338–69. http://dx.doi.org/10.2979/antistud.7.2.04.

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Abstract: This article argues that the origin of the accusation of misanthropy against the Jews is Greek—not Egyptian, as other scholars have thought—and reflects a Greek interpretative framework. The depiction of the Jewish way of life as misanthropic may go back to Hecataeus of Abdera, at the very beginning of the Hellenistic era, or it may have developed later, in the context of Ptolemaic Egypt or during the Judeo-Seleucid conflict of the second century BCE. Accusations of misanthropy are often found to appear during conflicts between Jews and Greeks—be it in the Seleucid kingdom, in Alexandria at the beginning of the first century CE, or in Syria during the first century. Moreover, several authors who depict the Jews as misanthropes share a Stoic or at least a universalist ideological background. Finally, in a Roman context, the accusation of misanthropy becomes associated with an aversion to the phenomenon of Judaization or conversion to Judaism.

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4

Berthelot, Katell. "The Accusations of Misanthropy Against the Jews in Antiquity." Antisemitism Studies 7, no. 2 (September 2023): 338–69. http://dx.doi.org/10.2979/ast.2023.a910235.

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Abstract: This article argues that the origin of the accusation of misanthropy against the Jews is Greek—not Egyptian, as other scholars have thought—and reflects a Greek interpretative framework. The depiction of the Jewish way of life as misanthropic may go back to Hecataeus of Abdera, at the very beginning of the Hellenistic era, or it may have developed later, in the context of Ptolemaic Egypt or during the Judeo-Seleucid conflict of the second century BCE. Accusations of misanthropy are often found to appear during conflicts between Jews and Greeks—be it in the Seleucid kingdom, in Alexandria at the beginning of the first century CE, or in Syria during the first century. Moreover, several authors who depict the Jews as misanthropes share a Stoic or at least a universalist ideological background. Finally, in a Roman context, the accusation of misanthropy becomes associated with an aversion to the phenomenon of Judaization or conversion to Judaism.

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5

Brémaud, Nicolas. "Haine et misanthropie dans Timon d’Athènes , de Shakespeare." L'Évolution Psychiatrique 83, no. 3 (July 2018): 487–99. http://dx.doi.org/10.1016/j.evopsy.2017.11.004.

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6

Sami Ullah Khan, Dr. Abdus Samad, and Amar Yasir. "Misanthropic Attitude of George Orwell’s Animal Farm: from Revolution to Rehabilitation." Research Journal of Social Sciences and Economics Review (RJSSER) 2, no. 1 (March 7, 2021): 168–73. http://dx.doi.org/10.36902/rjsser-vol2-iss1-2021(168-173).

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This paper aims to focus on finding and highlighting the misanthropic aspects and their effects on the characters in the novel Animal Farm by George Orwell. The misanthropic perspectives in the novel have been premeditated deeply. Misanthropy has been implemented on the characters. The characters like, Old Major, Napoleon, Squealer, and others have been studied to manifest the misanthropic attitudes in it. Old major is the father of misanthropy in the novel Animal Farm and gives the idea of rehabilitation in the animals' lives and Napoleon accomplishes it. The disgusting behavior of the animals leads to revolution. Misanthropy affects humans' lives and they become homeless. The findings of the paper are that the animals possess disgusting behavior against humans. The paper concludes that the whole novel is replete with misanthropy and it is the very aspect that has been probed by this article. Eventually, misanthropy proves to be a nightmarish dream for animals of the Animal Farm and a complete disillusionment they expect from the revolution.

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7

Toews, David. "De plus hautes diversités : la misanthropie et la futurologie de Gabriel Tarde." Cahiers de philosophie de l’Université de Caen, no. 54 (December 31, 2017): 103–22. http://dx.doi.org/10.4000/cpuc.319.

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8

Völker, Oliver. ",,Auskehricht“: Figuren des Globalen und des Randständigen in Johann Carl Wezels Belphegor und Jonathan Swifts Gulliver’s Travels." Literatur für Leser 43, no. 2 (January 1, 2022): 89–101. http://dx.doi.org/10.3726/lfl.2020.02.02.

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Abstract Kurz nach seiner Veröffentlichung verschwand Johann Carl Wezels Roman Belphegor (1776) aus der öffentlichen Wahrnehmung und dem etablierten Feld der deutschen Literatur. Bisherige Lektüren haben dafür dessen Misanthropie und Skeptizismus angeführt. In diesem Artikel lenke ich den Blick hingegen auf die Bedeutung von Marginalisierten und Entrechteten für den Roman selbst, indem ich dessen Darstellung des atlantischen Sklavenhandels und somit seine Situiertheit in den Widersprüchen der Spätaufklärung hervorhebe. Die monotone Zeit- und Raumstruktur des Romans, so die These, macht den Handel und die Zirkulation von in Dinge verwandelten Menschen abbildbar, die im Schatten von normativen Modellen des Kosmopolitismus und universeller Rechte stehen. Aus dieser Perspektive wird Belphegor im Kontext der europäischen Kolonialgeschichte lesbar, was durch einen abschließenden Bezug zu Jonathan Swifts Gulliver’s Travels (1726) verdeutlicht wird.

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9

Valente, Rubia R., and Ryan A. Smith. "Religiosity and Misanthropy across the Racial and Ethnic Divide." Religions 14, no. 3 (March 15, 2023): 393. http://dx.doi.org/10.3390/rel14030393.

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The systematic study of misanthropy, the lack of trust in humanity, has proliferated over the last 30 years. One prominent line of research details racial and ethnic disparities in levels of misanthropy, but pays little attention to the role of religiosity, while another focuses attention on religiosity and its impact on levels of misanthropy, with only scant attention to the role of race and ethnicity. Little attempt has been made to synthesize these two strands of literature to address an important unanswered question: Does the association between religiosity and misanthropy vary by racial and ethnic group? To answer this question, we pooled data from the General Social Survey (GSS, 2000–2018). Among other things, we find stark racial differences between Blacks and Whites in terms of the effect of religiosity on misanthropy. Blacks and Latinos who attend religious services weekly (social religiosity) have significantly higher levels of misanthropy than others, while Whites who attend weekly services are less likely to be misanthropic. An important takeaway is that service attendance (a type of social capital) is associated with feelings of misanthropy for all groups (albeit in opposite directions for Blacks and Latinos versus Whites), rather than personal acts of prayer (individual religiosity). When it comes to misanthropy, we conclude that religion works differently for minorities compared with Whites. We discuss the implications of our findings for future research.

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10

Cordier, Pierre. "Katell Berthelot, Philanthrôpia judaica. Le débat autour de la « misanthropie » des lois juives dans l’Antiquité." Anabases, no. 2 (October 1, 2005): 261–63. http://dx.doi.org/10.4000/anabases.1555.

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11

Biswas, Tanu. "Zur Misopädie von Urbanisierung und schulischer Bildung: Eine Würdigung Colin Wards." sub\urban. zeitschrift für kritische stadtforschung 9, no. 3/4 (November 26, 2021): 281–88. http://dx.doi.org/10.36900/suburban.v9i3/4.718.

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Was heißt es, Colin Ward einen Akt des Denkens (als Schreiben) zu widmen? Für mich bedeutet es, innezuhalten, um die Misopädie der modernen Urbanisierung und des damit verbundenen Schulsystems zu erkennen und aufmerksam zu studieren. Der Ausdruck Misopädie ist verwandt mit Begriffen wie Misogynie und Misanthropie. Er bezeichnet eine Antipathie gegenüber Kindern und Kindheit (vgl. Rollo 2018) und bleibt in der wissenschaftlichen und gesellschaftlichen Auseinandersetzung ein großer blinder Fleck. Es geht, anders gesagt, um Adultismus (vgl. Bonnardel 2015; Liebel 2020). Sich mit einem Denker wie Colin Ward zu beschäftigen bedeutet, sich ernsthaft zu bemühen, Kinder und Kindheit lieben zu lernen, indem man erkennt, dass die Moderne Kinder und Kindheit systematischer Unfreiheit, Marginalisierung und Unterdrückung aussetzt. Städte stehen Kindern und Kindheit ausgesprochen gleichgültig gegenüber, wie Ward an diversen Beispielen zeigt. Ich gehe davon aus, dass Misopädie ein Grundpfeiler moderner industrieller Bestrebungen ist, die ihren maßgeblichen Ausdruck in Urbanisierung und Beschulung finden. Es waren nie Fragen der intergenerationellen Nachhaltigkeit oder der Herausbildung von Gemeinschaft, die Stadtplanung und schulische Bildung antrieben. Wards Arbeit sollte jedoch nicht allein als Thematisierung der Unfreiheit von Kindern in ihren städtischen Umwelten verstanden werden. Vielmehr kann man sie als Entschleierung einer unerkannten Dimension der Unfreiheit aller Menschen – egal welchen Alters – gegenüber ihrer Umwelt lesen. Autor*innen wie Colin Ward leisten insofern einen wichtigen Beitrag, als sie dafür sorgen, dass wir nicht vergessen, dass Kinder und Kindheit Teil einer umfassenderen Mensch-Umwelt-Beziehung sind.

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12

Belzeaux, Patrice. "« Le sujet n'aime plus les hommes ». Transcription de l'amour dans les psychoses paranoïaques et la misanthropie entre Henri Ey et Jacques Lacan." L'information psychiatrique 86, no. 8 (2010): 715. http://dx.doi.org/10.3917/inpsy.8608.0715.

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13

Belzeaux, Patrice. "« Le sujet n'aime plus les hommes ». Transcription de l'amour dans les psychoses paranoïaques et la misanthropie entre Henri Ey et Jacques Lacan." L'information psychiatrique Volume 86, no. 8 (October 1, 2010): 715–23. http://dx.doi.org/10.1684/ipe.2010.0678.

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14

Cottom, Daniel. "To Love to Hate." Representations 80, no. 1 (2002): 119–38. http://dx.doi.org/10.1525/rep.2002.80.1.119.

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FROM THE TIME OF SOCRATES' Phaedo to the present, misanthropy has been thought of as spoilt idealism: the flipside of generosity for Timon of Athens, of sincerity for Molièère's Alceste, of reason for Jonathan Swift's Gulliver, and so on. Misanthropy thus construed places one in a critical position between ''humanity and humans'' (Schiller). In contrast, Chris Burden's work leads us to see the misanthropy fundamental to and constitutive of the very conception of art. For instance, through its erasure of the line commonly drawn between symbolic and real violence and through the uncertainties, equivocations, contradictions, and overdeterminations it evoked, the performance he titled 747 represented art's undoing of humanity, its drive to betray what Samuel Beckett called ''anthropomorphic insolence,'' or whatever may be thought of as properly human desires, intentions, and concerns. Similarly, through The Other Vietnam Memorial (1991) Burden drew out the fierce misanthropy in Maya Lin's beloved wall by reminding us of the names of the millions of Vietnamese that it symbolically and, in effect, violently erases. More recently,and perhaps even more controversially,the artist Dread Scott has followed Burden's example in a work titled (and dramatizing the equivoque in the term) Enduring Freedom (2002), a shrine based on those created in New York City in the aftermath of the September 11th attacks but devoted to the Afghan casualties of the war the United States is conducting in response to them. Using Beckett as one of his favored exemplars, Theodor Adorno directed attention to the aesthetic implications of misanthropy (even as he struggled to give them a utopian spin) when he remarked upon the Baudelarian ''spleen'' of art, without which it cannot be and with which it maintains ''a permanent protest against morality.'' Even though we continue to play it down whenever we try to discipline art into spiritual health by working some sense of responsibility into our theories of what it is, does, and has been, this disorienting protest is arguably the most ancient theme of Western aesthetics. Despite its so-called terrorist aspects, then, Burden's art is thoroughly traditional in emphasizing art's misanthropic appeal. A comparison on this score to literary works by writers such as Franz Kafka and Thomas De Quincey, to historical episodes such as the practice of ascetism among the fourthcentury ''desert fathers,'' to artworks by Caspar David Friedrich and Pieter Bruegel the Elder, to the films of Ingmar Bergman, and to the controversies over aesthetics that arose in the immediate aftermath of the events of 9/11 shows us why politics will be aestheticized, whether we like it or not. In other words, this analysis shows us why we cannot even begin to conceive of human justice without working through art and thus through the subject of misanthropy.

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15

Angueli, Daniella. "Misanthropies." Le Coq-héron 217, no. 2 (2014): 127. http://dx.doi.org/10.3917/cohe.217.0127.

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16

Bastianelli, Laurence. "Misanthropies contemporaines." Hommage à Jean Ménéchal, no. 53 (April 1, 2002): 11–13. http://dx.doi.org/10.35562/canalpsy.1035.

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17

Hellerstein, Nathaniel. "Misanthropic principle." New Scientist 195, no. 2613 (July 2007): 22. http://dx.doi.org/10.1016/s0262-4079(07)61818-1.

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18

Shelton-Jones, Tim. "Misanthropic principle." New Scientist 195, no. 2613 (July 2007): 23. http://dx.doi.org/10.1016/s0262-4079(07)61828-4.

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19

Culpin, D. J., Justus van Effen, and James L. Schorr. "Le Misanthrope." Modern Language Review 84, no. 1 (January 1989): 171. http://dx.doi.org/10.2307/3731998.

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20

Dieguez, Sebastian. "Le Misanthrope." Cerveau & Psycho N° 133, no. 6 (January 6, 2021): 94–97. http://dx.doi.org/10.3917/cerpsy.133.0094.

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21

Norwood, James, Moliere, Eugene Labiche, and Aflred Delacour. "The Misanthrope." Theatre Journal 40, no. 2 (May 1988): 273. http://dx.doi.org/10.2307/3207668.

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22

Kowsar, Mohammad, and Moliere. "The Misanthrope." Theatre Journal 41, no. 4 (December 1989): 552. http://dx.doi.org/10.2307/3208026.

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23

Ybarra, Oscar, and Walter G. Stephan. "Misanthropic person memory." Journal of Personality and Social Psychology 70, no. 4 (1996): 691–700. http://dx.doi.org/10.1037/0022-3514.70.4.691.

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24

Heilbron, John L. "A misanthropic philanthropist." Nature 370, no. 6489 (August 1994): 426. http://dx.doi.org/10.1038/370426a0.

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25

Whitton, David, and Jonathan Mallinson. "Moliere: 'Le Misanthrope'." Modern Language Review 93, no. 3 (July 1998): 830. http://dx.doi.org/10.2307/3736554.

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26

Gossip, C. J., and David Whitton. "Moliere: 'Le Misanthrope'." Modern Language Review 88, no. 4 (October 1993): 976. http://dx.doi.org/10.2307/3734469.

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27

Lorimier, Renée-Claude. "Le secret dans le Misanthrope de Molière : agrément courtois ou arme politique?" Analyses 28, no. 2 (April 12, 2005): 97–106. http://dx.doi.org/10.7202/501124ar.

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L'objet de cet article est de montrer que la portée critique du Misanthrope de Molière réside dans la reprise d'un thème cher à la littérature galante, le secret, pour lui opposer une autre signification, celle-là plus politique. Nous aborderons d'abord la thématique du secret dans la littérature amoureuse et nous établirons un rapport avec le mythe de Psyché, repris par Molière sous différentes formes, dans plusieurs pièces. Nous ferons ensuite une lecture de l'intrigue amoureuse du Misanthrope et nous analyserons la singularité du langage d'Alceste. Nous verrons ainsi que, à la différence des autres comédies, le Misanthrope propose une nouvelle interprétation du motif précieux en se référant à une autre tradition: celle des traités de courtisans. En face des beaux esprits qui fréquentent le salon de Célimène, Alceste brandit une interprétation plus politique du secret et c'est ainsi qu'il nous semble beaucoup plus moderne que les autres personnages.

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28

Peacock, Noēl A. "Verbal Costume inLe Misanthrope." Seventeenth-Century French Studies 9, no. 1 (January 1987): 74–93. http://dx.doi.org/10.1179/c17.1987.9.1.74.

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29

Chandler, Michael J. "Too Late the Misanthrope." Human Development 52, no. 6 (2009): 377–81. http://dx.doi.org/10.1159/000242352.

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30

Majetic, Senka. "The Interdisciplinarity of Misogyny, Misandry and Misanthropy Gender Variations Corpus Analysis of Orwell’s 1984." Eximia 12 (September 29, 2023): 133–44. http://dx.doi.org/10.47577/eximia.v12i1.351.

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The article "Misogyny, Misandry and Misanthropy Gender Variations Corpus Analysis in Orwell’s 1984" explores the problem immensely present in Society. Corpus analysis is a confirmation of the hypothesized problem. The article is a marker of systematic Misogyny, Misandry and Misanthropy. The need for personal freedom protection is identified and discussed. The problem presented in Orwell’s 1984 is the hypothesis of the current state of society and motivation for a "current society" case study, the need for a "gender revisitation". Gender Variations are shown as Misogyny, Misandry and Misanthropy. Gender Variations, interdisciplinary studies trend is the corpus itself presenting Misogyny, Misandry and Misanthropy diversification, not as male, female and humankind unity. Multidisciplinarity is achieved through chosen interdisciplinarity of Language, Gender and Literature via Corpus Linguistics and Statistics. A corpus test sample has been used.

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31

Kaulingfreks, Ruud. "AIDEZ LES MISANTHROPES." P2P E INOVAÇÃO 3, no. 2 (2017): 197–213. http://dx.doi.org/10.21721/p2p.2017v3n2.p197-213.

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32

Thomas, Linda. "Antidote to misanthropes." Nursing Standard 17, no. 15 (December 18, 2002): 28. http://dx.doi.org/10.7748/ns.17.15.28.s25.

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33

Ponesse, J. S. "Hippocrates vs. misanthropism." Canadian Medical Association Journal 181, no. 5 (August 31, 2009): 290. http://dx.doi.org/10.1503/cmaj.109-2000.

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34

Cocozza-Thivent, Christiane. "Processus des misanthropes." Zeitschrift f�r Wahrscheinlichkeitstheorie und Verwandte Gebiete 70, no. 4 (1985): 509–23. http://dx.doi.org/10.1007/bf00531864.

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35

Pavlova, Svetlana Yu. "Moliere’s Reflections on the Concept of “Honnête Homme” in The Misanthrope." Studia Litterarum 7, no. 2 (2022): 102–19. http://dx.doi.org/10.22455/2500-4247-2022-7-2-102-119.

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The author of the article examines Molière’s comedy The Misanthrope (1666) within the context of the 17th century courtly and salon culture, where the idea of “honnête homme” was one of the most significant. Under Louis XIV, gallantry became a norm for aristocracy following its defeat in the Fronde, which marked the loss of aristocracy’s political independence. The article shows how the rise of gallantry influenced “the honnête homme” ideal and how Molière’s reflections on transformations of this modes of behavior guide the objects and nature of his comedy. The article reveals the ambiguity in the play’s content and in the central character with review of the space, the plot, and characters of The Misanthrope in the light of “the honnêteté” concept. Molière, though not questioning the ethical basis of the concept and generally sharing the court standard of behavior, nevertheless by means of irony and mockery shows how easily “the art to please”, cultivated in the gallant society, turns into hypocrisy, deception, complicity in vice. The Misanthrope is the evidence of the fact that in the second half of the 17th century gallant aesthetics was winning over the ethics of “honnête homme”, which in its turn was gradually fading out.

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36

Grimm, Jürgen. "Le Misanthrope, portrait du siècle." Littératures classiques 38, no. 1 (2000): 51–61. http://dx.doi.org/10.3406/licla.2000.1441.

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37

Bareau, Michel. "Du transactionnel dans Le Misanthrope." Littératures classiques N° 58, no. 3 (2005): 147. http://dx.doi.org/10.3917/licla.058.0147.

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38

Shaw, David. "Legal Elements in Le Misanthrope." Nottingham French Studies 38, no. 1 (March 1999): 1–11. http://dx.doi.org/10.3366/nfs.1999.001.

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39

Thieme, Sebastian. "Economics and misanthropy." International Journal of Management Concepts and Philosophy 7, no. 2 (2013): 83. http://dx.doi.org/10.1504/ijmcp.2013.055718.

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40

Pavlova, Svetlana Yu. "Russian literary criticism of the 20th century on Moliere’s comedy “The Misanthrope”." Izvestiya of Saratov University. Philology. Journalism 23, no. 1 (February 21, 2023): 48–54. http://dx.doi.org/10.18500/1817-7115-2023-23-1-48-54.

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The article addresses the reception of J.-B. Moliere’s comedy “The Misanthrope” (1666) by the Russian literary critics of the 20th century, reflected in monographs, academic publications, textbook, articles and the scientific apparatus to the complete works of the great French playwright. The reason of this persistent interest to this play is determined by two essential factors: its ambiguity and its influence on A. S. Griboyedov’s comedy “Woe from Wit”. The author of the article traces the transformation of the researchers’ evaluations, ranging from the pre-revolutionary period and up to the latest reviews. It is stated that the reception of “The Misanthrope” can be generally traced back to the ideas of A. N. Veselovsky, the founder of the Russian studies of Moliere. Having been perceived controversially by the closest followers of the scientist, they became ideological in the works of the Soviet researchers of the 1930–1940s, then they were in the focus of attention of the literary critics of the middle of the century and were further developed in the studies of the turn of the 20th – 21st centuries. Addressing “The Misanthrope”, the Russian researchers of the French literature of the 17th century focus on the distinguishing features of the comic, on the biographical basis of the play, on the system of images, prototypes of the main character and the essence of his conflict with the society. They invariably concentrate on the issue of the author’s viewpoint, and on the question of who Moliere sides with – Alceste or Philinte. The carried-out analysis shows that the research thought has changed from the biographical, social and political interpretation of the comedy “The Misanthrope” to refocusing on ethical issues. It appears that, despite the importance of all of these aspects, clearly significant for the comprehension of the play, a cultural studies approach, characteristic for the French literary studies and based on the most recent studies of the gallant epoch, will facilitate a more sensible perception of the play.

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41

Leapman, Michael. "Book reviews : The misanthropic media gurus." British Journalism Review 4, no. 3 (September 1993): 54–55. http://dx.doi.org/10.1177/095647489300400314.

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42

Sofović, Bisera. "Povezanost interpersonalne orijentacije, iskustva i motivacije studenata za stanovanje u studentskom domu." Obrazovanje odraslih/Adult Education, no. 1 2019 (2019): 97–116. http://dx.doi.org/10.53617/issn2744-2047.2019.19.1.97.

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One of the indicators of psychological adjustment of adolescents is interpersonal orientation (attitudes to generalised others). Tis paper deals with interpersonal orientation of college students facing specifc challenges during studying – living in a dormitory. Te aim of the research was to examine the correlation between interpersonal orientation of students, their previous experience in coeval collective accommodation (peer-to-peer housing) and their motivation for living in a dormitory. Scale of interpersonal orientation (Bezinović, 2002), applied to 221 students, at the age of 18 to 28, who came from other towns to Sarajevo to study and who were living in one of dormitories of „Studentski centar’’ and Foundation for improvement of education and culture „Source of Hope’’. Two items are included in the questionnaire to examine the experience of housing in a collective accommodation and motivation for living in a dormitory. Te results indicate that there is a statistically signifcant correlation of interpersonal orientation of the students and their previous experience in coeval collective accommodation, as well as their motivation for living in a dormitory. Students with developed positive (philanthropic) orientation have predominantly pleasant experience, but students with developed negative (misanthropic) orientation have predominantly unpleasant experience while staying in coeval collective accommodation (peer-to-peer housing). It is proved that students who claim that the main reason for living in a dormitory is living with a peer group, have the highest philanthropic and the lowest misanthropic orientation. Students, who have not had the possibility to choose a place of housing, have the lowest philanthropic and the highest misanthropic orientation.

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43

Fauvel, Aude. "« Le chien naît misanthrope1 »." Revue d'histoire des sciences humaines, no. 28 (March 3, 2016): 45–72. http://dx.doi.org/10.4000/rhsh.1402.

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44

Mandel, Oscar. "Comment faut-il lire Le Misanthrope?" French Review 90, no. 3 (2017): 25–38. http://dx.doi.org/10.1353/tfr.2017.0291.

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45

Vuillemin, M. Jules. "Le Misanthrope, mythe de la comédie." Dialectica 42, no. 2 (June 1988): 117–27. http://dx.doi.org/10.1111/j.1746-8361.1988.tb00909.x.

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46

Schulze-Witzenrath, Elisabeth. "Konversation und Komik in Molieres Misanthrope." Poetica 27, no. 3-4 (August 14, 1995): 273–313. http://dx.doi.org/10.30965/25890530-0270304004.

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47

GOSSIP, C. J. "The Initial Success of Le Misanthrope." French Studies 39, no. 2 (April 1, 1985): 143–51. http://dx.doi.org/10.1093/fs/39.2.143.

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48

PARISH, R. "Le Misanthrope: Des raisonneurs aux rieurs." French Studies 45, no. 1 (January 1, 1991): 17–35. http://dx.doi.org/10.1093/fs/45.1.17.

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49

HOWARTH, W. D. "Review. Moliere: 'Le Misanthrope'. Whitton, David." French Studies 46, no. 1 (January 1, 1992): 66–68. http://dx.doi.org/10.1093/fs/46.1.66-e.

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PARISH, RICHARD. "LE MISANTHROPE: DES RAISONNEURS AUX RIEURS." French Studies XLV, no. 1 (1991): 17–35. http://dx.doi.org/10.1093/fs/xlv.1.17.

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