Fabrice del Dongo follows somewhat the pattern of the Stendhalian hero — he seeks happiness — but in his adventurous pursuit, he is joined and protected by three other chosen creatures. Fabrice does not, therefore, know the social solitude of Julien. He is loved by his aunt, Sanseverina, and protected by her husband, Count Mosca. While imprisoned, Fabrice falls in love with the jailor's daughter, Clélia, and it is this love that changes him profoundly, as it does the other "elect." Fabrice does not repeat the projected denouement of Lucien, however, by an idyllic marriage. Like Julien, Fabrice is allowed but a glimpse of happiness on this earth and then dies young. In Fabrice's separation from Clélia, there is glory and the hope that a final union beyond this life will occur. Rather than being a creature of egotism, such as is Julien, Fabrice is a more generous soul. Even though society is opposed to Stendhal's ideal of individualism, the forceful alliance of these four exceptional beings — Fabrice, Clélia, La Sanseverina, and Mosca — would seem to represent a sort of triumph over society. Balzac commented that this novel could only be truly appreciated by the diplomat, statesman, or man of the world, so intricate are its political innuendos. Bamforth, Iain (2010-12-01). "Stendhal's Syndrome". The British Journal of General Practice. 60 (581): 945–946. doi: 10.3399/bjgp10X544780. ISSN 0960-1643. PMC 2991758. Stendhal (1975). "Chapter V". Memoirs of an Egotist. Translated by Ellis, David. Horizon. pp. 63. ISBN 9780818002243. Fue Dom Juan, tras Tartufo, la comedia más censurada y perseguida de Molière. La obra no se repuso hasta 1677, y solamente en una versión expurgada y versificada por Thomas Corneille. En cuanto a su edición, hizo falta esperar al año 1683 para que un librero de Ámsterdam publicara el texto íntegro. En vez de "Dios" se ponía la palabra "Cielo" y en vez de "Iglesia", "templo". Sin embargo, la compañía recibe por fin el apoyo del rey, quien concede una pensión de 7000 libras a sus cómicos y la autoriza a llamarse "Compañía Real". El 14 de diciembre de 1665 estrena una farsa tradicional, El amor médico, pero Molière cae gravemente enfermo. [12 ]​ Stendhal's character presentation alternates omniscient analysis and interior monologue. Both methods are characterized by transitional omissions, which betoken Stendhal's "pudeur," his refusal to be penetrated by another consciousness, and by sudden, seemingly spontaneous, affective reactions that startle the characters themselves as much as the reader, and that demonstrate realistically the autonomy of the emotions. These sudden jolts experienced by the characters as they discover themselves and Stendhal's rapid narration create an air of tension that intrigues the reader.

The incongruous yet always harmonious combination of lyricism and high comedy, of realism and dreamlike atmosphere, of The Charterhouse of Parma allows the author to caricaturize the petty tyranny of post-Napoleonic Europe, to question public morality, and to assert the prerogatives of love’s follies. There are subtly drawn portraits of the naive and idealistic young Fabrice del Dongo (notably at the Battle of Waterloo); of his courageous and passionate aunt, the Duchess de Sanseverina; of her lover, the benevolent Machiavellian statesman Count Mosca; and of the young and innocent Clélia Conti, the daughter of Fabrice’s jailer, who falls in love with the handsome prisoner. Passion in all its forms is the novel’s recurrent theme. And once again, the young hero learns the deeper lessons of spirituality, love, and freedom within the liberating confines of a prison cell. In Auerbach's view, in Stendhal's novels "characters, attitudes, and relationships of the dramatis personæ, then, are very closely connected with contemporary historical circumstances; contemporary political and social conditions are woven into the action in a manner more detailed and more real than had been exhibited in any earlier novel, and indeed in any works of literary art except those expressly purporting to be politico-satirical tracts." [40] Hippolyte Taine considered the psychological portraits of Stendhal's characters to be "real, because they are complex, many-sided, particular and original, like living human beings." Émile Zola concurred with Taine's assessment of Stendhal's skills as a "psychologist", and although emphatic in his praise of Stendhal's psychological accuracy and rejection of convention, he deplored the various implausibilities of the novels and Stendhal's clear authorial intervention. [35] After the ascension to the throne of Louis-Philippe, the bourgeois king, Stendhal secured an appointment as consul in Civita-Vecchia, Italy, where he served from 1831 to 1836. During this time, he wrote his autobiographies, Souvenirs d'Egotisme, the Vie de Henry Brulard, and an unfinished novel, Lucian Leuwen. These were all published posthumously.

Stendhal's brief memoir, Souvenirs d'Égotisme ( Memoirs of an Egotist), was published posthumously in 1892. Also published was a more extended autobiographical work, thinly disguised as the Life of Henry Brulard. Su última obra es El enfermo imaginario / Le Malade imaginaire, estrenada el diez de febrero de 1673 y lo cierto es que no tenía que esforzarse en representar el papel principal: sufrió un ataque agudo de hemoptisis en el curso de la cuarta representación, el 17 de febrero de 1673, y lo llevaron a su domicilio; su mujer no encontró un sacerdote que le diera la extremaunción y murió sin renegar de su profesión de actor, considerada inmoral por la Iglesia. Bajo la ley francesa de aquel tiempo, no estaba permitido que los actores fueran enterrados en el terreno sagrado de un cementerio. Sin embargo, la viuda de Molière, Armande, le pidió al Rey que su cónyuge pudiera tener acceso a un funeral normal "por la noche, y sin ninguna pompa ni cortejo". El rey accedió y Molière fue enterrado en la parte del cementerio de Saint Joseph reservada a los ahores o niños no bautizados. Al año siguiente su mujer se volvió a casar, y para apaciguar la codicia y la envidia de sus herederos el rey fundó el 21 de octubre de 1680 la Comédie Française o Comedia Francesa, institución que subsiste todavía hoy consagrada a representar el teatro clásico francés. [18 ]​ La presunta fosa donde fue enterrado el gran comediógrafo fue hallada vacía en 1792 por los patriotas revolucionarios, quienes trataban de recuperar también los restos mortales del fabulista La Fontaine. Berthet's story, reduced to this pattern, is the story of Julien Sorel, hero of the novel. The three successive stages in Julien's adventure have their counterparts in Berthet's life. Few details about the third phase of Berthet's life were available from the Grenoble trial records, and Stendhal was forced to stray from the facts in his creation of Julien's experiences with Mathilde in the Mole episode. Critics still debate as to how successfully Stendhal extricated himself from the dilemma resulting from the implicit divergence in the careers of Julien and Antoine in the third phase.

The result wittily reminded us that Molière’s work was anchored in popular tradition with Verma deploying Kathak dance and Khayal music. But he retained Molière’s plot: the duped Parisian bourgeois, Orgon, became a brocaded Mogul and Tartuffe, wonderfully played by Nizwar Karanj, a lecherous, shaven-headed guru in a saffron dhoti. Far from being mangled Molière, this was proof of the play’s classic status.

During his time with the consulate, Stendhal uncovered records of crimes of passion and frightful executions during the time of the Renaissance which would become an inspiration for a series of short stories he published during this period. It was not until 1836, however, when Stendhal at last returned to Paris, that he had the stamina to resume serious intellectual work. In 1839 he published his second masterpiece, Le Chartreuse de Parme ("The Charterhouse of Parma"). He began work on a third major work, but died of a stroke in 1842 before it was completed. At the age of forty-four, Stendhal wrote his first novel, Armance, which neither his friends nor the public acclaimed. It was intended as a psychological study of Octave, an impotent who ultimately commits suicide. Octave's physical anomaly prefigures and is symbolic of the Stendhalian hero's inability to accept life as offered by Restoration society. The Stendhalian theme of the pursuit of individual happiness is already apparent, but Octave is unsuccessful in his search, preferring suicide to compromise as a solution to his dilemma. Stendhal's own reserve and the prevailing mores prevented him from clarifying the nature of Octave's affliction for the reader, and the resulting ambiguity was the reason that the public found the hero enigmatic. The society that Octave opposes with such violence is not minutely described by the novelist, therefore the social dimension of the novel is unconvincing.

a b Times, The New York (2011). The New York Times Guide to Essential Knowledge: A Desk Reference for the Curious Mind. New York: St. Martin's Publishing Group. p.1334. ISBN 978-0-312-64302-7. Even Stendhal's autobiographical works, such as The Life of Henry Brulard or Memoirs of an Egotist, are "far more closely, essentially, and concretely connected with the politics, sociology, and economics of the period than are, for example, the corresponding works of Rousseau or Goethe; one feels that the great events of contemporary history affected Stendhal much more directly than they did the other two; Rousseau did not live to see them, and Goethe had managed to keep aloof from them." Auerbach goes on to say:Sartre, Jean-Paul (September–October 2009). "War Diary". New Left Review (59): 88–120 . Retrieved July 22, 2015. Julien Sorel, the ambitious son of a carpenter in the fictional village of Verrières, in Franche-Comté, France, would rather read and daydream about the glorious victories of Napoleon's long-disbanded army than work in his father's timber business with his brothers, who beat him for his intellectual pretensions. [1] He becomes an acolyte of the Abbé Chélan, the local Catholic prelate, who secures for Julien a job tutoring the children of Monsieur de Rênal, the mayor of Verrières. Although representing himself as a pious, austere cleric, Julien is uninterested in religious studies beyond the Bible's literary value and his ability to use memorized Latin passages to impress his social superiors. When we are in Bologna, we are entirely indifferent; we are not concerned to admire in any particular way the person with whom we shall perhaps one day be madly in love; even less is our imagination inclined to overrate their worth. In a word, in Bologna "crystallization" has not yet begun. When the journey begins, love departs. One leaves Bologna, climbs the Apennines, and takes the road to Rome. The departure, according to Stendhal, has nothing to do with one's will; it is an instinctive moment. This transformative process actuates in terms of four steps along a journey: