A properly executed murder required an impenetrable alibi, one that cannot be questioned or found to have faults. In order to achieve such an ideal alibi, Gévigne of Boileau and Narcijac’s novel, Vertigo, must convince an old friend and former police detective to believe he has witnessed a suicide, as opposed to a murder. Gévigne plans to kill his wife, Madeleine Gévigne, so that he may inherit her enormous wealth, however, he must have some way to avert attention away from himself so that he can live in peace with the money. To do so, Gévigne plans to have Robert Flavèires, the old friend, witness the death of Madeleine, and believe it to be suicide. This plan required Flavèires to not only be present at the murder but to believe that Mrs.
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Anger, as defined by Aristotle is “desire, accompanied by pain, for revenge…” (Aristotle 142). By this, Aristotle is attempting to explains the motivation behind an angry man, as that of a thirst for revenge. In the case of Gévigne and Flavèires, should the anger be properly channeled, Gévigne hopes that Flavèires would wish to see him falter, including finding issues between Gévigne and his wife. If Flavèires is properly angered, he will lose respect for that which Gévigne holds, such as the marital bond with Madeleine. Acknowledging this power of anger, Gévigne sets out to make Flavèires upset. According to Aristotle, anger can be conjured onto, “those who are ungrateful…” (Aristotle 146) therefore, Gévigne presented himself with “smug affluence…[and] … too much self-assurance” (Boileu-Narcejac 23). Acting in this way, Gévigne is hoping Flavèires will become irritated by Gévigne’s shear disrespect and lack of humility in his show of wealth since “the disregard is against what is proper” (Aristotle 146). Gévigne knows he is acting without regard to his outward show of affluence, and is aware that his cocky nature and arrogant attitude is likely to upset Flavèires as that is the goal. With Flavèires angry, Gévigne is aware that, as Aristotle states, Flavèires will seek redemption for the wrongdoing. With such an emotion established, …show more content…
While shame may appear unrelated to love, Gévigne knows that if Flavèires feels shame, he will be more apt to act on impulse. To exploit Flavèires shame, Gévigne utilized the technique of Aristotle of recalling each time Flavèires has experienced “failure to endure hardships borne...by all similar men or the majority…” (Aristotle 158). In compliance with this guidance, Gévigne has Flavèires relive each of the failings, wither it be his failure as an officer or being afraid of heights or failure to serve in the ward due to an illness. Gévigne is so successful in shaming Flavèires that Flavèires found faith in the idea that “he hadn’t been a success in the police. He wasn’t cut out for any service…” therefore he was not capable of anything (Boileu-Narcejac 23). Gévigne had left Flavèires felling as though he was successful at nothing, but, more so, he was debased of honor or conviction. With such sympathies awoken within Flavèires, one can see how Flavèires would lose the honor required to keep Gévigne’s marriage faithful, and would be willing to endure further shame for loving another’s wife. Through shame, as expressed by Aristotle, Gévigne made Flavèires believe it was no longer of any importance to keep the marriage of his friend faithful, allowing Flavèires to fall in love with
Anger, as defined by Aristotle is “desire, accompanied by pain, for revenge…” (Aristotle 142). By this, Aristotle is attempting to explains the motivation behind an angry man, as that of a thirst for revenge. In the case of Gévigne and Flavèires, should the anger be properly channeled, Gévigne hopes that Flavèires would wish to see him falter, including finding issues between Gévigne and his wife. If Flavèires is properly angered, he will lose respect for that which Gévigne holds, such as the marital bond with Madeleine. Acknowledging this power of anger, Gévigne sets out to make Flavèires upset. According to Aristotle, anger can be conjured onto, “those who are ungrateful…” (Aristotle 146) therefore, Gévigne presented himself with “smug affluence…[and] … too much self-assurance” (Boileu-Narcejac 23). Acting in this way, Gévigne is hoping Flavèires will become irritated by Gévigne’s shear disrespect and lack of humility in his show of wealth since “the disregard is against what is proper” (Aristotle 146). Gévigne knows he is acting without regard to his outward show of affluence, and is aware that his cocky nature and arrogant attitude is likely to upset Flavèires as that is the goal. With Flavèires angry, Gévigne is aware that, as Aristotle states, Flavèires will seek redemption for the wrongdoing. With such an emotion established, …show more content…
While shame may appear unrelated to love, Gévigne knows that if Flavèires feels shame, he will be more apt to act on impulse. To exploit Flavèires shame, Gévigne utilized the technique of Aristotle of recalling each time Flavèires has experienced “failure to endure hardships borne...by all similar men or the majority…” (Aristotle 158). In compliance with this guidance, Gévigne has Flavèires relive each of the failings, wither it be his failure as an officer or being afraid of heights or failure to serve in the ward due to an illness. Gévigne is so successful in shaming Flavèires that Flavèires found faith in the idea that “he hadn’t been a success in the police. He wasn’t cut out for any service…” therefore he was not capable of anything (Boileu-Narcejac 23). Gévigne had left Flavèires felling as though he was successful at nothing, but, more so, he was debased of honor or conviction. With such sympathies awoken within Flavèires, one can see how Flavèires would lose the honor required to keep Gévigne’s marriage faithful, and would be willing to endure further shame for loving another’s wife. Through shame, as expressed by Aristotle, Gévigne made Flavèires believe it was no longer of any importance to keep the marriage of his friend faithful, allowing Flavèires to fall in love with