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賰賷賮 鬲毓丕卮 丕賱丨賷丕丞 兀賵 丨賷丕丞 賲賵賳鬲丕賳賷
賰賷賮 鬲賳丿賲噩 亘爻賴賵賱丞 賵爻胤 賲噩賲賵毓丞 賲賳 丕賱賳丕爻責 賰賷賮 鬲鬲毓丕賲賱 賲毓 丕賱毓賳賮責 賰賷賮 鬲鬲兀賯賱賲 賲毓 賮賯丿丕賳 卮禺氐 毓夭賷夭責 賲孬賱 賴匕賴 丕賱鬲爻丕丐賱丕鬲 丨丕囟乇丞 賮賷 丨賷丕丞 賲毓馗賲賳丕貙 賵賴賷 噩賲賷毓賴丕 鬲乇噩賲丕鬲 賲鬲毓丿丿丞 賱爻丐丕賱 賵丕丨丿 賰亘賷乇: 賰賷賮 賳毓賷卮責
賰鬲亘 賲賵賳鬲丕賳賷 鬲兀賲賱丕鬲 丨乇丞 賱兀賮賰丕乇賴 賵鬲噩丕乇亘賴 賰賲丕 賱賲 賷賰鬲亘 兀丨丿 賲賳 賯亘賱.. 亘毓丿 兀賰孬乇 賲賳 兀乇亘毓賲卅丞 毓丕賲 賱丕 鬲夭丕賱 丕賱賳丕爻 賲賳噩匕亘丞 廿賱賶 賯乇丕亍鬲賴 亘賮毓賱 爻丨乇賴 賵氐丿賯賴.. 丕賱賯乇丕亍 賷爻毓賵賳 廿賱賷賴 胤賱亘賸丕 賱賱乇賮賯丞 賵丕賱丨賰賲丞 賵丕賱鬲爻賱賷丞貙 賵兀賷囟賸丕 賰賷 賷鬲賵丕氐賱賵丕 賲毓 兀賳賮爻賴賲貙 賵賴匕丕 賲丕 爻賳噩丿賴 賮賷 賴匕賴 丕賱爻賷乇丞 丕賱賲賱賴賲丞..
廿賳賴 賰鬲丕亘 毓賳 丕賱賮賯丿丕賳貙 賵毓丿賲 丕賱賯賱賯 賲賳 丕賱賲賵鬲貙 賵毓賳 丕賱丨亘貙 賮賭 "丕賱丨亘 毓馗賷賲 賱兀賳賴 爻乇 賷氐毓亘 賮賴賲賴.. 廿匕丕 丿賯 賯賱亘賰 亘毓丕胤賮丞 毓氐賷丞 毓賳 丕賱賵氐賮.. 丕丿禺賱" 賵毓賳 丕賱氐丨亘丞: " 賵購賱丿鬲 賱賱氐丨亘丞 賵丕賱氐丿丕賯丞貙 賵毓賳 丕賱賲賵丿丞: "丕賱賲賵丿丞貙 賰賱賲丞 氐睾賷乇丞 賱賰賳賴丕 匕丕鬲 賰孬丕賮丞 賱丕 賳賴丕卅賷丞.. 鬲爻賴賲 賮賷 鬲丨爻賷賳 毓賷卮 丕賱賳丕爻 兀賰孬乇 賲賳 丕賱卮賮賯丞貙 賵丕賱兀毓賲丕賱 丕賱禺賷乇賷丞 賵丕賱鬲囟丨賷丞 亘丕賱賳賮爻". 賵毓賳 亘賴噩丞 丕賱賲毓乇賮丞: "廿匕丕 賱賯賷鬲 氐毓賵亘丞 賮賷 丕賱賯乇丕亍丞貙 賱丕 兀賯囟賴賲 兀馗丕賮乇賷貙 亘賱 兀囟毓 賲丕 兀賯乇兀賴 噩丕賳亘賸丕. 賱丕 兀賮毓賱 卮賷卅賸丕 賲賳 丿賵賳 亘賴噩丞"
廿賳賴 賰鬲丕亘 丨丕囟乇 賮賷 賰賱 夭賲丕賳 賵賲賰丕賳貙 賴賰匕丕 賯賷賱 毓賳賴 丿丕卅賲賸丕 賵毓賱賶 賲丿賶 賯乇賵賳. 賵丕賱賷賵賲貙 賵賳丨賳 賳毓賷卮 噩賳賵賳 丕賱賯胤毓丕賳 丕賱鬲賷 鬲賳丿賮毓 禺賱賮 鬲毓氐亘丕鬲賴丕貙 賳乇丕賴 丨丕囟乇賸丕 兀賷囟賸丕: "賰賲 賷賱夭賲 賲賳 丕賱卮噩丕毓丞 賵丕賱廿氐乇丕乇貙 賱賱丨賮丕馗 毓賱賶 丕賱匕丕鬲 賮賷 夭賲賳 賷爻賵丿賴 噩賳賵賳 丕賱賯胤賷毓責".
"賮賷 賴匕賴 丕賱爻賷乇丞 丕賱賲匕賴賱丞貙 鬲爻乇丿 亘賰賵賷賱 亘丕爻鬲賲鬲丕毓 丕賱丨賰丕賷丕鬲 丕賱兀賳孬乇賵亘賵賱賵噩賷丞 丕賱鬲賷 兀孬乇鬲 兀毓賲丕賱 賲賵賳鬲丕賳賷 賵鬲賯丿賲 賱賳丕 亘亘乇丕毓丞 鬲兀孬賷乇丞 丕賱賮賱爻賮賷"
The New York
"賰鬲丕亘 "賰賷賮 鬲毓丕卮 丕賱丨賷丕丞" 毓亘丕乇丞 毓賳 爻賷乇丞 賲賯丿賲丞 賮賷 氐賷睾丞 丨賵丕乇 賲賲鬲毓 亘賷賳 丕賱兀夭賲賳丞"
The New York Times
"賰鬲丕亘 賲賳毓卮 賵賲匕賴賱貙 丕賱賰鬲丕亘 丕賱兀賰孬乇 廿賲鬲丕毓賸丕 賱賱鬲毓乇賮 廿賱賶 賲賵賳鬲丕賳賷"
The Times Literary Supplement
"鬲賯丿賷賲 毓丕胤賮賷 賲丐孬乇.. 鬲禺亘乇賳丕 亘賰賵賷賱 兀賳賴 亘毓賷丿賸丕 毓賳 賰賵賳賴 賮賷賱爻賵賮賸丕貙 賮廿賳 賲賵賳鬲丕賳賷 賱丕 賷賲賰賳 兀賳 賷賰賵賳 兀賰孬乇 丕乇鬲亘丕胤賸丕 亘賵丕賯毓賳丕 丕賱丨丕賱賷.. 賲丿賵賳 賲賳 丕賱賯乇賳 丕賱爻丕丿爻 毓卮乇貙 亘丨爻亘 鬲毓亘賷乇 丕賱賲丐賱賮丞貙 賰鬲丕亘 賵丕噩亘 丕賱賯乇丕亍丞貙 亘爻賷胤 賵賲賮賴賵賲.. 鬲賯丿賲 賱賳丕 亘賰賵賷賱 丿賱賷賱賸丕 匕賰賷賸丕 爻丕禺乇賸丕 賲賳 兀噩賱 兀賳 賳毓賷卮"
The Daily Beast
賰鬲亘 賲賵賳鬲丕賳賷 鬲兀賲賱丕鬲 丨乇丞 賱兀賮賰丕乇賴 賵鬲噩丕乇亘賴 賰賲丕 賱賲 賷賰鬲亘 兀丨丿 賲賳 賯亘賱.. 亘毓丿 兀賰孬乇 賲賳 兀乇亘毓賲卅丞 毓丕賲 賱丕 鬲夭丕賱 丕賱賳丕爻 賲賳噩匕亘丞 廿賱賶 賯乇丕亍鬲賴 亘賮毓賱 爻丨乇賴 賵氐丿賯賴.. 丕賱賯乇丕亍 賷爻毓賵賳 廿賱賷賴 胤賱亘賸丕 賱賱乇賮賯丞 賵丕賱丨賰賲丞 賵丕賱鬲爻賱賷丞貙 賵兀賷囟賸丕 賰賷 賷鬲賵丕氐賱賵丕 賲毓 兀賳賮爻賴賲貙 賵賴匕丕 賲丕 爻賳噩丿賴 賮賷 賴匕賴 丕賱爻賷乇丞 丕賱賲賱賴賲丞..
廿賳賴 賰鬲丕亘 毓賳 丕賱賮賯丿丕賳貙 賵毓丿賲 丕賱賯賱賯 賲賳 丕賱賲賵鬲貙 賵毓賳 丕賱丨亘貙 賮賭 "丕賱丨亘 毓馗賷賲 賱兀賳賴 爻乇 賷氐毓亘 賮賴賲賴.. 廿匕丕 丿賯 賯賱亘賰 亘毓丕胤賮丞 毓氐賷丞 毓賳 丕賱賵氐賮.. 丕丿禺賱" 賵毓賳 丕賱氐丨亘丞: " 賵購賱丿鬲 賱賱氐丨亘丞 賵丕賱氐丿丕賯丞貙 賵毓賳 丕賱賲賵丿丞: "丕賱賲賵丿丞貙 賰賱賲丞 氐睾賷乇丞 賱賰賳賴丕 匕丕鬲 賰孬丕賮丞 賱丕 賳賴丕卅賷丞.. 鬲爻賴賲 賮賷 鬲丨爻賷賳 毓賷卮 丕賱賳丕爻 兀賰孬乇 賲賳 丕賱卮賮賯丞貙 賵丕賱兀毓賲丕賱 丕賱禺賷乇賷丞 賵丕賱鬲囟丨賷丞 亘丕賱賳賮爻". 賵毓賳 亘賴噩丞 丕賱賲毓乇賮丞: "廿匕丕 賱賯賷鬲 氐毓賵亘丞 賮賷 丕賱賯乇丕亍丞貙 賱丕 兀賯囟賴賲 兀馗丕賮乇賷貙 亘賱 兀囟毓 賲丕 兀賯乇兀賴 噩丕賳亘賸丕. 賱丕 兀賮毓賱 卮賷卅賸丕 賲賳 丿賵賳 亘賴噩丞"
廿賳賴 賰鬲丕亘 丨丕囟乇 賮賷 賰賱 夭賲丕賳 賵賲賰丕賳貙 賴賰匕丕 賯賷賱 毓賳賴 丿丕卅賲賸丕 賵毓賱賶 賲丿賶 賯乇賵賳. 賵丕賱賷賵賲貙 賵賳丨賳 賳毓賷卮 噩賳賵賳 丕賱賯胤毓丕賳 丕賱鬲賷 鬲賳丿賮毓 禺賱賮 鬲毓氐亘丕鬲賴丕貙 賳乇丕賴 丨丕囟乇賸丕 兀賷囟賸丕: "賰賲 賷賱夭賲 賲賳 丕賱卮噩丕毓丞 賵丕賱廿氐乇丕乇貙 賱賱丨賮丕馗 毓賱賶 丕賱匕丕鬲 賮賷 夭賲賳 賷爻賵丿賴 噩賳賵賳 丕賱賯胤賷毓責".
"賮賷 賴匕賴 丕賱爻賷乇丞 丕賱賲匕賴賱丞貙 鬲爻乇丿 亘賰賵賷賱 亘丕爻鬲賲鬲丕毓 丕賱丨賰丕賷丕鬲 丕賱兀賳孬乇賵亘賵賱賵噩賷丞 丕賱鬲賷 兀孬乇鬲 兀毓賲丕賱 賲賵賳鬲丕賳賷 賵鬲賯丿賲 賱賳丕 亘亘乇丕毓丞 鬲兀孬賷乇丞 丕賱賮賱爻賮賷"
The New York
"賰鬲丕亘 "賰賷賮 鬲毓丕卮 丕賱丨賷丕丞" 毓亘丕乇丞 毓賳 爻賷乇丞 賲賯丿賲丞 賮賷 氐賷睾丞 丨賵丕乇 賲賲鬲毓 亘賷賳 丕賱兀夭賲賳丞"
The New York Times
"賰鬲丕亘 賲賳毓卮 賵賲匕賴賱貙 丕賱賰鬲丕亘 丕賱兀賰孬乇 廿賲鬲丕毓賸丕 賱賱鬲毓乇賮 廿賱賶 賲賵賳鬲丕賳賷"
The Times Literary Supplement
"鬲賯丿賷賲 毓丕胤賮賷 賲丐孬乇.. 鬲禺亘乇賳丕 亘賰賵賷賱 兀賳賴 亘毓賷丿賸丕 毓賳 賰賵賳賴 賮賷賱爻賵賮賸丕貙 賮廿賳 賲賵賳鬲丕賳賷 賱丕 賷賲賰賳 兀賳 賷賰賵賳 兀賰孬乇 丕乇鬲亘丕胤賸丕 亘賵丕賯毓賳丕 丕賱丨丕賱賷.. 賲丿賵賳 賲賳 丕賱賯乇賳 丕賱爻丕丿爻 毓卮乇貙 亘丨爻亘 鬲毓亘賷乇 丕賱賲丐賱賮丞貙 賰鬲丕亘 賵丕噩亘 丕賱賯乇丕亍丞貙 亘爻賷胤 賵賲賮賴賵賲.. 鬲賯丿賲 賱賳丕 亘賰賵賷賱 丿賱賷賱賸丕 匕賰賷賸丕 爻丕禺乇賸丕 賲賳 兀噩賱 兀賳 賳毓賷卮"
The Daily Beast
352 pages, Paperback
First published February 16, 2010
2,057 people are currently reading
22.4k people want to read
About the author
Sarah Bakewell
20听books916听followersSarah Bakewell was a bookseller and a curator of early printed books at the Wellcome Library before publishing her highly acclaimed biographies The Smart, The English Dane, and the best-selling How to Live: A Life of Montaigne, which won the National Book Critics Circle Award for Biography. In addition to writing, she now teaches in the Masters of Studies in Creative Writing at Kellogg College, University of Oxford. She lives in London.
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Displaying 1 - 30 of 1,254 reviews
December 5, 2019
This is an excellent book. I enjoyed Michel de Montaigne's immensely when I read them some years ago. Yet one leaves the Essays, or at least I did, with little understanding of how Montaigne's thought fits into an overall historical context. Like most people today I was not trained in the "good letters." Moreover, I do not possess the capacity for fielding more that a few abstractions at a time. So the great philosophers have always been rather opaque to me. Montaigne, by contrast, was the first thinker I could read. Montaigne was the first philosopher I came across--if I may be so bold--who could write. He was no friend to heaped abstractions, so the Essays tend to be rich in clarity. Yet the Essays make no attempt to teach us the classics, nor should they. That's why this book by Sarah Bakewell is so useful.
She shows us not only how the Essays arose in the context of Montaigne's intellectual life and times, but also how they are linked to works of the great philosophers, and how they have been received over the intervening 500 years. Montaigne was essentially, Bakewell points out, a Pyrrhonian Skeptic. She's careful to tell us what makes this particular strain of Skepticism unique. Very interesting. But then she goes on to speak of why Montaigne's Essays were so troublesome to Descartes and downright infuriating for Pascal, who apparently found them irrefutable and, thus, maddening. There's an enlightening bit about how Rousseau criticized Montaigne one the one hand while ripping him off with the other. Thus Bakewell renders a service for which I am inordinately grateful. I think this book would serve just as nicely as an introduction to the Essays as it has for me served as a much needed, clarifying afterword. Highly recommended.
She shows us not only how the Essays arose in the context of Montaigne's intellectual life and times, but also how they are linked to works of the great philosophers, and how they have been received over the intervening 500 years. Montaigne was essentially, Bakewell points out, a Pyrrhonian Skeptic. She's careful to tell us what makes this particular strain of Skepticism unique. Very interesting. But then she goes on to speak of why Montaigne's Essays were so troublesome to Descartes and downright infuriating for Pascal, who apparently found them irrefutable and, thus, maddening. There's an enlightening bit about how Rousseau criticized Montaigne one the one hand while ripping him off with the other. Thus Bakewell renders a service for which I am inordinately grateful. I think this book would serve just as nicely as an introduction to the Essays as it has for me served as a much needed, clarifying afterword. Highly recommended.
September 15, 2020
This was supposed to be boring. It's about Michel de Montaigne, after all. Michel de Who? You know, the dude who wrote yet another one of those classics we use as doorstops, in this case, .
So why did I read it? One, I got an ARC, which never hurts. Two, I kept running into hosanna after hosanna in the press. And STILL I went into it with low expectations. It sure looked like the type of book where you enter at your own risk and exit at everyone else's risk (make way!).
Wrong, wrong, wrong.
Sarah Bakewell's book has a unique design, for starters. The title comes at you in waves, like baroque riffs in a Bach piece, as the heading in every chapter. Each "How to Live?" is followed by a different answer. Thus you get topics like "Don't Worry About Death," "Guard Your Humanity," and "Reflect on Everything; Regret Nothing." From there, Bakewell explores not only Montaigne's thoughts on these ideas as reflected in the essays, but on a wide array of other topics.
For me, that was the book's winning ingredient. It was as much about the world around Montaigne as it was about him. It wasn't afraid to go backwards (e.g. to ancient Greece to talk about the Stoics, the Epicureans, and the Skeptics) and it wasn't afraid to spring forward (e.g. to Rousseau and Voltaire and even 21st-century blogs on the Internet). For Montaigne was an Everyman if ever there was one, and his self-obsession made a thoroughly modern man, one we can recognize for selfish reasons. Why? He did not speak in abstracts; he spoke in concrete terms using himself as the medium.
In terms of history, you'll come out of this book well-versed in the Renaissance, the Catholic v. Protestant Wars in 16th-century France, and the epic battle of wits between the likes of Henri III and Henry di Navarre. In terms of literature, you'll read about the battles among Montaigne's French and British translators. And in terms of naughty, you'll learn what Montaigne thought about topics as varied as sex with handicapped women and young boys' fascination with pornographic graffiti (all of which landed him on the Catholic Church's index of banned books for a couple hundred years).
After sampling HOW TO LIVE, you may be up for the ESSAYS themselves. Conversely, you may feel, like me, that you know enough to be dangerous and move on to other things. Still, you won't regret the trip. Personally, I never thought a 16th-century man of leisure could do anything but bore. Turns out, I was wrong. He can entertain from the grave and, thanks to Bakewell, Montaigne does just that.
So why did I read it? One, I got an ARC, which never hurts. Two, I kept running into hosanna after hosanna in the press. And STILL I went into it with low expectations. It sure looked like the type of book where you enter at your own risk and exit at everyone else's risk (make way!).
Wrong, wrong, wrong.
Sarah Bakewell's book has a unique design, for starters. The title comes at you in waves, like baroque riffs in a Bach piece, as the heading in every chapter. Each "How to Live?" is followed by a different answer. Thus you get topics like "Don't Worry About Death," "Guard Your Humanity," and "Reflect on Everything; Regret Nothing." From there, Bakewell explores not only Montaigne's thoughts on these ideas as reflected in the essays, but on a wide array of other topics.
For me, that was the book's winning ingredient. It was as much about the world around Montaigne as it was about him. It wasn't afraid to go backwards (e.g. to ancient Greece to talk about the Stoics, the Epicureans, and the Skeptics) and it wasn't afraid to spring forward (e.g. to Rousseau and Voltaire and even 21st-century blogs on the Internet). For Montaigne was an Everyman if ever there was one, and his self-obsession made a thoroughly modern man, one we can recognize for selfish reasons. Why? He did not speak in abstracts; he spoke in concrete terms using himself as the medium.
In terms of history, you'll come out of this book well-versed in the Renaissance, the Catholic v. Protestant Wars in 16th-century France, and the epic battle of wits between the likes of Henri III and Henry di Navarre. In terms of literature, you'll read about the battles among Montaigne's French and British translators. And in terms of naughty, you'll learn what Montaigne thought about topics as varied as sex with handicapped women and young boys' fascination with pornographic graffiti (all of which landed him on the Catholic Church's index of banned books for a couple hundred years).
After sampling HOW TO LIVE, you may be up for the ESSAYS themselves. Conversely, you may feel, like me, that you know enough to be dangerous and move on to other things. Still, you won't regret the trip. Personally, I never thought a 16th-century man of leisure could do anything but bore. Turns out, I was wrong. He can entertain from the grave and, thanks to Bakewell, Montaigne does just that.
January 25, 2013
Oh, fuck it. I just spent forty minutes writing up what was going to be my best review ever, and lost it by accidentally flipping to Wikipedia. Here's the dim reflection of what might have been ....
I have been trying to read Montaigne's essays for about 12 years now. Montaigne entered my consciousness in my first year at university, when I somehow picked up the notion that every well-rounded reader should be acquainted with his writing.
However, my every attempt to grapple with the Essays has thus far left me flummoxed by the As and Bs and Cs that are scattered through the sentences, the snippets of Latin and French, and the roundabouts and whirligigs of the language. While every commentator dwells upon Montaigne's personal appeal to the reader (a dangerous seduction for those who find his writing seditious; a sense of self-identification for those who don't) I couldn't find my entry point.
Sarah Bakewell has given it to me. She notes at the end of this book that it was five years in the making, and I don't doubt that at all. Not only must the research and reading required been prodigious, but that crafting of research into the eventual structure of the book must have been a painstaking process (unless Bakewell is touched by a genius for textual visualisation).
A little background. Michel Montaigne (1533-1592) was a landowner, writer, politician and diplomat who live in the Aquitaine region of France, near Bordeaux (his father was a winemaker, and the label still exists). Montaigne lived through a period of French history characterised by religious conflict and civil war, but also an intellectual context that mirrored that of the Italian Renaissance, with great love and respect for Greek and Roman culture and philosophy.
During his life, Montaigne was perhaps better known for his influence as a politician and go-between in royal matters, but he was also known for his Essays; short pieces of that reflect from his own point of view on various topics. The word 'Essay' here comes from the French, essai, for attempt or trial - Montaigne's pieces were the first example of a new genre: short, subjective takes on a chosen topic.
Bakewell's book, as the title declares, takes the overarching question asked in Montaigne's essays - How to live? - and offers twenty answers drawn from the texts. Both the structure and the answers - Use little tricks; Read a lot, forget most of what you read, and be slow-witted; Don't worry about death; Reflect on everything, regret nothing; Be ordinary and imperfect - can sound glib. But both, when ventured into, prove to be rich, engrossing, pragmatic, and humane.
Bakewell manages to move roughly chronologically through Montaigne's life, setting his writing within his biography, his personal relationships, his work as a public servant, and his historical context. She shows us the prevailing intellectual modes of the day, and does an especially good job of explaining how Montaigne's writing has been received and perceived, used and abused up to the present day; from his contemporaries, who admired his application of Stoic philosophy and collation of extracts of classic texts, to Descartes and Pascal, who were horrified and transfixed by his Scepticism, to the 17th century libertins who celebrated his free thinking, four centuries of English readers and interpreters, who took some pleasure in adopting this son of France who was cast out from his native literary tradition and placed on the Index of Prohibited Books for 180 years, the modernist writers who wanted to replicate the immediacy of his writing, the sense of being fully-grounded in the present, and in today's world, the proliferation in the late 20th-early 21st century of the public-private personal essay in the form of the blog.
Each chapter, then, does not simply recap what Montaigne says about reading and remembering what you read, or marriage and how to raise children, or friendship, or how to prepare oneself for one's death. And it would not be that simple, as Montaigne's writing is not that simple. It would be easy to recast his writing as self-help speak: to achieve goal X, apply methods Y and Z. But that wouldn't be true to Montaigne's own approach, which was circular, occasionally contradictory, always exploratory, never authoritative, and often ended with a Gallic shrug, a wry smile, and whatever the French is for 'Eh, what do I know?'.
Underpinning Montaigne's essays - and his entire approach to life - are three schools of classic philosophy. My favourite chapter of Bakewell's book - 'Use little tricks' - lays out this territory, but to give a rough summary ...
Stoicism taught Montaigne to face up to the life unflinchingly. Scepticism taught him question everything to never take anything for granted, to always seek other perspectives, and to avoid making or building off assumptions. And Epicureanism taught him to focus on the pleasure available in life whilst living in these ways.
All three schools, despite their different approaches, share one goal: to achieve 'eudaimonia', a way of living that is translated as happiness, or human florishing. This means living well, without fear, with the ability to enjoy every moment, by being a good person. The best way to achieve eudaimonia is through 'ataraxia' or becoming free of anxiety; of (consciously) developing the ability to move through life on an even keel. To do this, one must overcome two major hurdles: controlling one's emotions, and paying attention to the present. All three schools taught ways - little tricks - of achieving these ends. None offer an answer to the question 'How to live?'; none say that if you do X and obey Y you will be happy. Instead, all three offer a method, thought experiments and mental tricks that will help you calm yourself and bring yourself into the moment. From there, it is up to you. As Montaigne himself wrote: 'Life should be an aim unto itself, a purpose unto itself'.
So Montaigne's essays show him attempting to live out these precepts, to apply them to moments like the death of a friend, the fear of armed bandits, the passing of a kidney stone, playing with one's cat (somehow, in a way I still don't fully understand, Montaigne's sudden switch of perspective, from seeing his cat as something he played with to himself as a toy for his cat, got him blacklisted by Descartes and led to his posthumous falling-out with the Catholic church).
Bakewell's book is utterly beguiling, which makes me think Montaigne must be too. So I am going to tackle the essays again, this time feeling a little more prepared, knowing what to look for, and ready to be surprised.
I have been trying to read Montaigne's essays for about 12 years now. Montaigne entered my consciousness in my first year at university, when I somehow picked up the notion that every well-rounded reader should be acquainted with his writing.
However, my every attempt to grapple with the Essays has thus far left me flummoxed by the As and Bs and Cs that are scattered through the sentences, the snippets of Latin and French, and the roundabouts and whirligigs of the language. While every commentator dwells upon Montaigne's personal appeal to the reader (a dangerous seduction for those who find his writing seditious; a sense of self-identification for those who don't) I couldn't find my entry point.
Sarah Bakewell has given it to me. She notes at the end of this book that it was five years in the making, and I don't doubt that at all. Not only must the research and reading required been prodigious, but that crafting of research into the eventual structure of the book must have been a painstaking process (unless Bakewell is touched by a genius for textual visualisation).
A little background. Michel Montaigne (1533-1592) was a landowner, writer, politician and diplomat who live in the Aquitaine region of France, near Bordeaux (his father was a winemaker, and the label still exists). Montaigne lived through a period of French history characterised by religious conflict and civil war, but also an intellectual context that mirrored that of the Italian Renaissance, with great love and respect for Greek and Roman culture and philosophy.
During his life, Montaigne was perhaps better known for his influence as a politician and go-between in royal matters, but he was also known for his Essays; short pieces of that reflect from his own point of view on various topics. The word 'Essay' here comes from the French, essai, for attempt or trial - Montaigne's pieces were the first example of a new genre: short, subjective takes on a chosen topic.
Bakewell's book, as the title declares, takes the overarching question asked in Montaigne's essays - How to live? - and offers twenty answers drawn from the texts. Both the structure and the answers - Use little tricks; Read a lot, forget most of what you read, and be slow-witted; Don't worry about death; Reflect on everything, regret nothing; Be ordinary and imperfect - can sound glib. But both, when ventured into, prove to be rich, engrossing, pragmatic, and humane.
Bakewell manages to move roughly chronologically through Montaigne's life, setting his writing within his biography, his personal relationships, his work as a public servant, and his historical context. She shows us the prevailing intellectual modes of the day, and does an especially good job of explaining how Montaigne's writing has been received and perceived, used and abused up to the present day; from his contemporaries, who admired his application of Stoic philosophy and collation of extracts of classic texts, to Descartes and Pascal, who were horrified and transfixed by his Scepticism, to the 17th century libertins who celebrated his free thinking, four centuries of English readers and interpreters, who took some pleasure in adopting this son of France who was cast out from his native literary tradition and placed on the Index of Prohibited Books for 180 years, the modernist writers who wanted to replicate the immediacy of his writing, the sense of being fully-grounded in the present, and in today's world, the proliferation in the late 20th-early 21st century of the public-private personal essay in the form of the blog.
Each chapter, then, does not simply recap what Montaigne says about reading and remembering what you read, or marriage and how to raise children, or friendship, or how to prepare oneself for one's death. And it would not be that simple, as Montaigne's writing is not that simple. It would be easy to recast his writing as self-help speak: to achieve goal X, apply methods Y and Z. But that wouldn't be true to Montaigne's own approach, which was circular, occasionally contradictory, always exploratory, never authoritative, and often ended with a Gallic shrug, a wry smile, and whatever the French is for 'Eh, what do I know?'.
Underpinning Montaigne's essays - and his entire approach to life - are three schools of classic philosophy. My favourite chapter of Bakewell's book - 'Use little tricks' - lays out this territory, but to give a rough summary ...
Stoicism taught Montaigne to face up to the life unflinchingly. Scepticism taught him question everything to never take anything for granted, to always seek other perspectives, and to avoid making or building off assumptions. And Epicureanism taught him to focus on the pleasure available in life whilst living in these ways.
All three schools, despite their different approaches, share one goal: to achieve 'eudaimonia', a way of living that is translated as happiness, or human florishing. This means living well, without fear, with the ability to enjoy every moment, by being a good person. The best way to achieve eudaimonia is through 'ataraxia' or becoming free of anxiety; of (consciously) developing the ability to move through life on an even keel. To do this, one must overcome two major hurdles: controlling one's emotions, and paying attention to the present. All three schools taught ways - little tricks - of achieving these ends. None offer an answer to the question 'How to live?'; none say that if you do X and obey Y you will be happy. Instead, all three offer a method, thought experiments and mental tricks that will help you calm yourself and bring yourself into the moment. From there, it is up to you. As Montaigne himself wrote: 'Life should be an aim unto itself, a purpose unto itself'.
So Montaigne's essays show him attempting to live out these precepts, to apply them to moments like the death of a friend, the fear of armed bandits, the passing of a kidney stone, playing with one's cat (somehow, in a way I still don't fully understand, Montaigne's sudden switch of perspective, from seeing his cat as something he played with to himself as a toy for his cat, got him blacklisted by Descartes and led to his posthumous falling-out with the Catholic church).
Bakewell's book is utterly beguiling, which makes me think Montaigne must be too. So I am going to tackle the essays again, this time feeling a little more prepared, knowing what to look for, and ready to be surprised.
Read
November 5, 2019A cleverly digressive account of Montaigne, less a biography, more of an attempt to tell stories of Montaigne's life in the style of his essays, taking in his historical context and the ongoing reception of the man and his works all branching out from the question "how to live" - and in order to offer maximum value to the reader Bakewell offers not a single miserly answer, but a full twenty answers - one for almost everybody, all gleaned from Montaigne. in short nomen est omen and Sarah has baked well mixing diverse ingredients into something both substantial, but also light and flavoursome.
On the one hand the information about the civil wars, Montaigne's work as Mayor of Bordeaux, his connections with Catherine de Medici (Queen Mother & sometimes regent
to Francis II, Charles IX and Henri III, as well as general political heavy weight), and Henri of Navarre (the future Henri IV) added to understanding the essays and Montaigne, on the other hand pointing out that since his mother's family came from Spain that they were probably Jewish refugees - I felt added nothing since this was something that Montaigne was apparently unaware of, likewise the lower class origins of his father's family although in this case, he was apparently aware but colluded in the family fiction of being long standing nobles, rather than tradesmen who bought an estate who then withdrew from trade and sold wine from their estate instead and started to wear swords (selling the produce of your lands did not count as trade), as successful entrepreneurs generally desire to do .
It was with Bakewell's discussion of Montaigne's reception that I felt her book was at its strongest as the reactions to Montaigne threw his life and times into sharp relief. Descartes didn't like Montaigne, but his own cognito ergo sum looks like a poor foundation for a system of philosophy after Montaignes's confession of the variability of his own nature, and the tendency towards change in the world, plus his openness to his own nature and therefore that nature as a whole is something contingent, formed by his place, time, gender and species. Descartes is in the opposite position to Montaigne, he is desperate for some kind of anchor point in the universe of mutability and metamorphosis that Montaigne revelled in. Pascal also disliked Montaigne, as Montaigne wore his religion too lightly for Pascal's taste, on the other hand wearing your religion lightly in the middle of a series of religious civil wars that did not end until after Montaigne's death might be regarded as a fine example of virtue. With Montaigne in English we got into territory with Ignatius Donnelly who believed that references to Bacon and Francis in the English translation meant that Francis Bacon had written the essays and had them translated into French, for bonus points he then believed that every mention of mountains in Shakespeare was thus proof that Francis Bacon had also authored all of Shakespeare's plays, curiously Francis Bacon's brother had visited Montaigne and Shakespeare may well have had access to the translation of Montaigne before it came out in print - connections there may well have been even if you don't believe that Montaigne, Shakespeare and Francis Bacon were all the same person.
Montaigne, delightfully, never regarded his own essays as complete, but added to the essays with each edition which means that there is an archaeology of the essays, with fancy editions marking the accretions from A through to D. This based on the discovery in Bordeaux of a late edition covered in Montaigne's annotations with over a 1,000 differences between it and the last edition produced by Marie de Gournay - a woman who taught herself Latin by comparing original texts with translations into French, later she was one of the founders of the Acad茅mie fran莽aise, though since she was a woman, she wasn't allowed to attend, which must have been galling. She and Montaigne had an intense friendship which he wrote about in his essays, Bakewell describes her as his adopted daughter .
The publisher describes this as a book from their "Shelf help" series, but I am not sure if it can have much interest beyond readers of Montaigne, still it serves to remind me that I still haven't read a complete edition of the essays, which is something, anyway a thoroughly enjoyable book even if only for being full of quotations from Montaigne.
On the one hand the information about the civil wars, Montaigne's work as Mayor of Bordeaux, his connections with Catherine de Medici (Queen Mother & sometimes regent
to Francis II, Charles IX and Henri III, as well as general political heavy weight), and Henri of Navarre (the future Henri IV) added to understanding the essays and Montaigne, on the other hand pointing out that since his mother's family came from Spain that they were probably Jewish refugees - I felt added nothing since this was something that Montaigne was apparently unaware of, likewise the lower class origins of his father's family although in this case, he was apparently aware but colluded in the family fiction of being long standing nobles, rather than tradesmen who bought an estate who then withdrew from trade and sold wine from their estate instead and started to wear swords (selling the produce of your lands did not count as trade), as successful entrepreneurs generally desire to do .
It was with Bakewell's discussion of Montaigne's reception that I felt her book was at its strongest as the reactions to Montaigne threw his life and times into sharp relief. Descartes didn't like Montaigne, but his own cognito ergo sum looks like a poor foundation for a system of philosophy after Montaignes's confession of the variability of his own nature, and the tendency towards change in the world, plus his openness to his own nature and therefore that nature as a whole is something contingent, formed by his place, time, gender and species. Descartes is in the opposite position to Montaigne, he is desperate for some kind of anchor point in the universe of mutability and metamorphosis that Montaigne revelled in. Pascal also disliked Montaigne, as Montaigne wore his religion too lightly for Pascal's taste, on the other hand wearing your religion lightly in the middle of a series of religious civil wars that did not end until after Montaigne's death might be regarded as a fine example of virtue. With Montaigne in English we got into territory with Ignatius Donnelly who believed that references to Bacon and Francis in the English translation meant that Francis Bacon had written the essays and had them translated into French, for bonus points he then believed that every mention of mountains in Shakespeare was thus proof that Francis Bacon had also authored all of Shakespeare's plays, curiously Francis Bacon's brother had visited Montaigne and Shakespeare may well have had access to the translation of Montaigne before it came out in print - connections there may well have been even if you don't believe that Montaigne, Shakespeare and Francis Bacon were all the same person.
Montaigne, delightfully, never regarded his own essays as complete, but added to the essays with each edition which means that there is an archaeology of the essays, with fancy editions marking the accretions from A through to D. This based on the discovery in Bordeaux of a late edition covered in Montaigne's annotations with over a 1,000 differences between it and the last edition produced by Marie de Gournay - a woman who taught herself Latin by comparing original texts with translations into French, later she was one of the founders of the Acad茅mie fran莽aise, though since she was a woman, she wasn't allowed to attend, which must have been galling. She and Montaigne had an intense friendship which he wrote about in his essays, Bakewell describes her as his adopted daughter .
The publisher describes this as a book from their "Shelf help" series, but I am not sure if it can have much interest beyond readers of Montaigne, still it serves to remind me that I still haven't read a complete edition of the essays, which is something, anyway a thoroughly enjoyable book even if only for being full of quotations from Montaigne.
July 25, 2020
賲賳 兀噩賲賱 賯乇丕亍丕鬲 丕賱毓丕賲.
February 20, 2012
On reading about Montaigne while sitting on trains
Most mornings I step onto the last carriage of the train and wander down the aisle to the small seat at the very back. This space is separated from the rest of the passengers by a half-wall and a dirty, square window. Unlike the other seats, there is a small bench where I can my rest belongings and, on rare mornings like this one, tap away on a rickety netbook.
My wife and a couple of friends inhale several books a week before diligently hammering out thoughtful responses. I admire and envy their passion for the written word and it makes me happy to read their thoughts, especially when they write about a book that I have a vague aspiration to read (but will likely never quite find the time for). When I started catching the train I believed that all this would change. I would join their scholarly ranks. While I did not expect to keep up, I at least expected to read a book every week or two. This has not transpired.
欧宝娱乐 has made me realise that I am not very good at reviewing books. I read a book and it fills me with ideas. I go out into the world and I bump into things that I reinterpret in response to the text. Yet, when I sit at a screen, staring at the flashing cursor, my words melt away into nothingness. Or sometimes every idea is in my head all at once and I don't know which bit to begin with, so I grab onto one fragment, wrestle with it for a while, realise it's not actually very interesting or, even worse, that giving it special place in the review promotes it to a false level of importance, before moving onto the next slice of my reaction. Or sometimes I can see the perfect response shimmering on my mind's horizon, and I start typing, confident that I will reach it, but each sentence is never quite what I mean and no matter how much I type I never get any closer to expressing what I think.
A few weeks ago over a curry, I asked one of these friends how he manages to write so many damn reviews. He said something along the lines of, "I've given up worrying about it. I just give my honest response to the book." I think he meant this to sound encouraging. Instead it nudged me deeper into self-doubt.
"Does that mean I don't have an honest response to books? That can't be right. Perhaps I have an honest response but I am out of touch with it? Am I weirdly repressed? Why is this so hard?"
Doubt, self-reflection, reflected self, and more doubt.
The netbook closes and opens again. A work day has flown by in a whirlwind of heat, taxis and email. It's early evening and I am typing in a suit-filled bar on Featherston Street, waiting for a landscape of geographers (or whatever that plural is) to arrive so we can reminisce about old times and fading youth. I sit alone, drinking beer and hoping that it will help me get to the point. Unlikely.
So, Montaigne. Reading about Montaigne while sitting on the train was a revelation. When I read on public transport, I generally spend as much time staring out the window as reading a book. Usually I feel a little guilty about this. Somehow, it felt appropriate with this book.
I leave the bar after a couple of pints and I am bathed in warm late summer sun. I board the train. The fellow in front of me is listening to headphones, head bowed, smelling faintly of whiskey. Across the aisle a businessman frowns over his library book. A middle-aged woman in neon-green sunglasses plays solitaire on her iPad, softly singing to herself. Strange, wonderful strangers. The morning journey plays out in reverse with a different cast and a lighter tone.
Every day, variations on the same dream. I have no more words.
Most mornings I step onto the last carriage of the train and wander down the aisle to the small seat at the very back. This space is separated from the rest of the passengers by a half-wall and a dirty, square window. Unlike the other seats, there is a small bench where I can my rest belongings and, on rare mornings like this one, tap away on a rickety netbook.
My wife and a couple of friends inhale several books a week before diligently hammering out thoughtful responses. I admire and envy their passion for the written word and it makes me happy to read their thoughts, especially when they write about a book that I have a vague aspiration to read (but will likely never quite find the time for). When I started catching the train I believed that all this would change. I would join their scholarly ranks. While I did not expect to keep up, I at least expected to read a book every week or two. This has not transpired.
欧宝娱乐 has made me realise that I am not very good at reviewing books. I read a book and it fills me with ideas. I go out into the world and I bump into things that I reinterpret in response to the text. Yet, when I sit at a screen, staring at the flashing cursor, my words melt away into nothingness. Or sometimes every idea is in my head all at once and I don't know which bit to begin with, so I grab onto one fragment, wrestle with it for a while, realise it's not actually very interesting or, even worse, that giving it special place in the review promotes it to a false level of importance, before moving onto the next slice of my reaction. Or sometimes I can see the perfect response shimmering on my mind's horizon, and I start typing, confident that I will reach it, but each sentence is never quite what I mean and no matter how much I type I never get any closer to expressing what I think.
A few weeks ago over a curry, I asked one of these friends how he manages to write so many damn reviews. He said something along the lines of, "I've given up worrying about it. I just give my honest response to the book." I think he meant this to sound encouraging. Instead it nudged me deeper into self-doubt.
"Does that mean I don't have an honest response to books? That can't be right. Perhaps I have an honest response but I am out of touch with it? Am I weirdly repressed? Why is this so hard?"
Doubt, self-reflection, reflected self, and more doubt.
The netbook closes and opens again. A work day has flown by in a whirlwind of heat, taxis and email. It's early evening and I am typing in a suit-filled bar on Featherston Street, waiting for a landscape of geographers (or whatever that plural is) to arrive so we can reminisce about old times and fading youth. I sit alone, drinking beer and hoping that it will help me get to the point. Unlikely.
So, Montaigne. Reading about Montaigne while sitting on the train was a revelation. When I read on public transport, I generally spend as much time staring out the window as reading a book. Usually I feel a little guilty about this. Somehow, it felt appropriate with this book.
I leave the bar after a couple of pints and I am bathed in warm late summer sun. I board the train. The fellow in front of me is listening to headphones, head bowed, smelling faintly of whiskey. Across the aisle a businessman frowns over his library book. A middle-aged woman in neon-green sunglasses plays solitaire on her iPad, softly singing to herself. Strange, wonderful strangers. The morning journey plays out in reverse with a different cast and a lighter tone.
Every day, variations on the same dream. I have no more words.
February 7, 2017
It had the perfect commercial combination: startling originality and easy classification.
With the state of the world鈥攅specially of the United States鈥攇rowing more unsettling and absurd by the day, I felt a need to return to Montaigne, the sanest man in history. Luckily, I had Bakewell鈥檚 book tucked away in the event of any crisis of this kind; and I鈥檓 happy to report it did take the edge off.
How to Live is a beguiling mixture. While purportedly a biography of Montaigne, it is also, as many reviewers have noted, a biography of Montaigne鈥檚 Essays, tracking how they have been reread and reinterpreted in the centuries since their publication. This double-biography is structured as a series of answers to the question: How to live? In the hands of a less able writer, this organizational principle could easily have become a cheap, tacky gimmick; but Bakewell鈥檚 skill and taste allow the book to transcend biography into philosophy鈥攐r, at the very least, into self-help.
Bakewell herself is hardly a Montaignesque writer. Her prose is disciplined and controlled; and though she must weave philosophy, history, literary criticism, and biography into a coherent narrative, she keeps her material on a tight rein. While Montaigne serves as the 鈥渕assive gravitational core鈥� of his own essays, holding all the disparate topics together by the force of his personality, Bakewell herself is mostly absent from these pages. Instead, she gives us a loving portrait of Montaigne鈥攖he man, his times, and his book. And this was especially interesting for me, since Montaigne, despite writing reams about himself, never manages to give his readers a coherent picture of his life or his society. Bakewell鈥檚 book is thus most recommended as a compliment to Montaigne鈥檚 Essays, providing a background for Montaigne鈥檚 rambles.
Montaigne himself was interesting enough. Best-selling author; modern-day sage; dissatisfied lawyer; literary executor for his deceased friend, 脡tienne de la Bo茅tie; translator of the obscure theologian, Raymond Sebond; and the reluctant mayor of Bordeaux: Montaigne wore many hats, and most of them well. He even played an important role in the negotiations and maneuverings that took place after the death of Henri III over the question of succession. Today, however, Montaigne is remembered more for his painful descriptions of his kidney stones than his political accomplishments.
The career of Montaigne鈥檚 reception was, for me, even more interesting than the story of his life. At first, he was interpreted as a later-day Stoic sage, a Seneca for the sixteenth century. In the next generation, both Pascal and Descartes didn鈥檛 like him, the former because Montaigne was too cheerful, the latter because he was too comfortable with uncertainty. The philosophes were fond of Montaigne鈥檚 secularism, though they had a very different conception of good prose. Rousseau and the romantics liked Montaigne for his praise of naturalness, his fondness for exotic customs, and his exploration of his own personality. Later, more puritanical generations chided Montaigne for his open attitude towards sex and his detached attitude toward society. Nowadays Montaigne is seen as a prophet of the postmodern, with his emphasis on shifting perspectives and the subjectivism of truth.
As far as Montaigne鈥檚 pieces of advice go, I鈥檓 happy to report that I was already putting most of them into practice. I don鈥檛 worry too much about death (no. 1), I like to travel (no. 14), and, to the best of my knowledge, I have been born (no. 3). I am particularly adept at number 4, 鈥淩ead a lot, forget most of what you read, and be slow-witted,鈥� though I鈥檓 still working on number 13, 鈥淒o something no one has done before.鈥� Well, as much as I鈥檇 like to be original, I鈥檓 happy following in Montaigne鈥檚 footsteps; indeed, I agree with Bakewell in thinking that Montaigne鈥檚 example is more useful now than ever. I will let her have the final word:
The twenty-first century has everything to gain from a Montaignean sense of life, and, in its most troubled moments so far, it has been sorely in need of a Montaignean politics. It could use his sense of moderation, his love of sociability and courtesy, his suspension of judgment, and his subtle understanding of the psychological mechanisms involved in confrontation and conflict. It needs his conviction that no vision of heaven, no imagined Apocalypse, and no perfectionist fantasy can ever outweigh the tiniest of selves in the real world.
January 30, 2022
Montaigne鈥檔in (1533-1592) 鈥淒enemeler鈥漣ni lise y谋llar谋nda tek cilt olarak okumu艧tum, san谋r谋m 枚dev olarak, akl谋mda 莽ok bir艧ey kalmam谋艧, sonra gen莽lik y谋llar谋mda iki cilt halinde tekrar okumu艧tum ve 莽ok etkilenmi艧tim. 艦imdi 4 ciltlik nerdeyse eksiksiz ve sans眉rs眉z son d眉zenlemesini okumaya karar verdim. Sarah Bakewell鈥檌n bu kitab谋 yapaca臒谋m uzun soluklu okumaya haz谋rl谋k niteli臒inde.
脰ncelikle 鈥淒enemeler鈥漣n 16. y眉zy谋lda, daha 枚nce hi莽 rastlanmayan bir tarzda yaz谋ld谋臒谋n谋 ve hem yaz谋ld谋臒谋 d枚nemde hem de neredeyse 450 y谋l sonra halen 眉zerinde konu艧uldu臒unu belirtmekte yarar var. Bir kitaptan fazlas谋 asl谋nda 枚yle ki, Flaubert鈥檛en, G. Sand ve A. Gide鈥檈, W. Woolf鈥檛an S. Zweig鈥檃, gazeteci B. Levin鈥檇en filozof Nietzsche鈥檡e kadar her kesimden insanlar谋 etkileyen, B. Pascal ve R. Descartes gibi filozoflar谋 莽ileden 莽谋karan hatta 莽aresiz k谋lan bir metinler b眉t眉n眉 diyebiliriz.
Yazar Sarah Bakewell, 鈥渘as谋l ya艧an谋r?鈥� sorusuna 20 farkl谋 bi莽imde Montaigne鈥檔in kaleminden yani d眉艧眉ncelerinden yararlanarak yan谋tlar vermi艧, b枚ylece m眉kemmel bir Montaigne resmi yaratm谋艧. Seneca ve Plutarkhos hayran谋 olan Montaigne鈥檌n 眉莽 kadim Helenistik felsefe olan Stoac谋l谋k, Epikurosculuk ve ku艧kuculuk felsefelerini nas谋l dengeledi臒ini, ku艧kuculu臒a a臒谋rl谋k vererek dengeyi nas谋l 枚ne ald谋臒谋n谋, 枚rneklerle anlatm谋艧.
Ger莽ekten bir insan d眉艧眉n眉n ki 16. y眉zy谋l Avrupa鈥檚谋n谋n karga艧as谋nda ya艧as谋n, Katolik-Protestan mezhep sava艧lar谋n谋n, cad谋 avlay谋p yakman谋n, veba salg谋n谋n谋n, otorite bo艧lu臒u nedeniyle k谋rsal kesimin asiler ve 莽apulcularla dolu oldu臒u bir d枚nemde belediye ba艧kanl谋臒谋 (Bordeaux), Kral dan谋艧manl谋臒谋 (IX. Henri) gibi siyasi g枚revler yaps谋n, babas谋 枚ld眉kten sonra 艧atosundan 眉z眉m ba臒lar谋n谋, topraklar谋n谋 ve k枚ylerini idare etsin ve burnu kanamadan bu y谋llar谋 ge莽irip 59 ya艧谋nda do臒al 枚l眉mle hayata veda etsin. Mucizevi bir i艧 ger莽ekten.
陌yi bir katolik oldu臒unu s枚ylemesine ra臒men protestan dostlar谋yla bir arada olmas谋, denemelerinde d枚nemin dini bask谋s谋 alt谋nda olmas谋na ra臒men yarat谋l谋艧, cennet, cehennem gibi kavramlardan hele de 陌sa hakk谋nda hi莽 bahsetmemesi, ateist de臒ilse bile ku艧kuculuk felsefesi inanc谋na olan ba臒l谋l谋臒谋ndan 枚b眉r d眉nya ile ilgilenmedi臒ini g枚stermesi 莽ok dikkat 莽ekicidir, o y眉zy谋lda bunu yapabilmek zordan da 枚te b眉y眉k bir cesaret i艧idir.
S. Bakewell merce臒ine ald谋臒谋 Montaigne鈥檌n ak谋l 莽a臒谋n谋n 枚tesine ge莽mi艧 bir ki艧i oldu臒unu, insanlar谋n onu anlamaya 莽al谋艧谋rken kendilerini anlad谋klar谋n谋 ileri s眉rd眉臒眉 kitab谋nda ak谋c谋 ve ak谋lc谋 yakla艧谋m谋yla ve 莽ok iyi bir 莽eviri ile (Emre 脺lgen Dal), resim ve ill眉strasyonlar e艧li臒inde 莽ok iyi bir i艧 莽谋karm谋艧. 脰neriyorum.
脰ncelikle 鈥淒enemeler鈥漣n 16. y眉zy谋lda, daha 枚nce hi莽 rastlanmayan bir tarzda yaz谋ld谋臒谋n谋 ve hem yaz谋ld谋臒谋 d枚nemde hem de neredeyse 450 y谋l sonra halen 眉zerinde konu艧uldu臒unu belirtmekte yarar var. Bir kitaptan fazlas谋 asl谋nda 枚yle ki, Flaubert鈥檛en, G. Sand ve A. Gide鈥檈, W. Woolf鈥檛an S. Zweig鈥檃, gazeteci B. Levin鈥檇en filozof Nietzsche鈥檡e kadar her kesimden insanlar谋 etkileyen, B. Pascal ve R. Descartes gibi filozoflar谋 莽ileden 莽谋karan hatta 莽aresiz k谋lan bir metinler b眉t眉n眉 diyebiliriz.
Yazar Sarah Bakewell, 鈥渘as谋l ya艧an谋r?鈥� sorusuna 20 farkl谋 bi莽imde Montaigne鈥檔in kaleminden yani d眉艧眉ncelerinden yararlanarak yan谋tlar vermi艧, b枚ylece m眉kemmel bir Montaigne resmi yaratm谋艧. Seneca ve Plutarkhos hayran谋 olan Montaigne鈥檌n 眉莽 kadim Helenistik felsefe olan Stoac谋l谋k, Epikurosculuk ve ku艧kuculuk felsefelerini nas谋l dengeledi臒ini, ku艧kuculu臒a a臒谋rl谋k vererek dengeyi nas谋l 枚ne ald谋臒谋n谋, 枚rneklerle anlatm谋艧.
Ger莽ekten bir insan d眉艧眉n眉n ki 16. y眉zy谋l Avrupa鈥檚谋n谋n karga艧as谋nda ya艧as谋n, Katolik-Protestan mezhep sava艧lar谋n谋n, cad谋 avlay谋p yakman谋n, veba salg谋n谋n谋n, otorite bo艧lu臒u nedeniyle k谋rsal kesimin asiler ve 莽apulcularla dolu oldu臒u bir d枚nemde belediye ba艧kanl谋臒谋 (Bordeaux), Kral dan谋艧manl谋臒谋 (IX. Henri) gibi siyasi g枚revler yaps谋n, babas谋 枚ld眉kten sonra 艧atosundan 眉z眉m ba臒lar谋n谋, topraklar谋n谋 ve k枚ylerini idare etsin ve burnu kanamadan bu y谋llar谋 ge莽irip 59 ya艧谋nda do臒al 枚l眉mle hayata veda etsin. Mucizevi bir i艧 ger莽ekten.
陌yi bir katolik oldu臒unu s枚ylemesine ra臒men protestan dostlar谋yla bir arada olmas谋, denemelerinde d枚nemin dini bask谋s谋 alt谋nda olmas谋na ra臒men yarat谋l谋艧, cennet, cehennem gibi kavramlardan hele de 陌sa hakk谋nda hi莽 bahsetmemesi, ateist de臒ilse bile ku艧kuculuk felsefesi inanc谋na olan ba臒l谋l谋臒谋ndan 枚b眉r d眉nya ile ilgilenmedi臒ini g枚stermesi 莽ok dikkat 莽ekicidir, o y眉zy谋lda bunu yapabilmek zordan da 枚te b眉y眉k bir cesaret i艧idir.
S. Bakewell merce臒ine ald谋臒谋 Montaigne鈥檌n ak谋l 莽a臒谋n谋n 枚tesine ge莽mi艧 bir ki艧i oldu臒unu, insanlar谋n onu anlamaya 莽al谋艧谋rken kendilerini anlad谋klar谋n谋 ileri s眉rd眉臒眉 kitab谋nda ak谋c谋 ve ak谋lc谋 yakla艧谋m谋yla ve 莽ok iyi bir 莽eviri ile (Emre 脺lgen Dal), resim ve ill眉strasyonlar e艧li臒inde 莽ok iyi bir i艧 莽谋karm谋艧. 脰neriyorum.
March 20, 2019
亘诏匕丕乇蹖丿 夭賳丿诏蹖 倬丕爻禺賽 禺賵丿 亘丕卮丿. 賲蹖卮賱 丌讴賲 丿賵 賲賵賳鬲賳蹖
賴賲 賳卮蹖賳蹖 亘丕 賲賵賳鬲賳蹖 丿乇 丌禺乇蹖賳 乇賵夭賴丕蹖 爻丕賱貙 丨丕賱賽 亘爻蹖丕乇 禺賵卮蹖 丿丕卮鬲. 卮丕蹖丿 禺賵丕賳丿賳 丕蹖賳 讴鬲丕亘 亘賴 诏賵賳賴 丕蹖 蹖丕丿丌賵乇 卮蹖賵賴 蹖 夭蹖爻鬲 賵 丕賳丿蹖卮賴 蹖 丕賵 卮丿 亘乇丕蹖賲. 丕蹖賳 讴賴 鬲賳 亘丿賴賲 亘賴 乇賵丕賱賽 胤亘蹖毓蹖 夭賳丿诏蹖. 丌賳噩丕 讴賴 賲蹖 诏賵蹖丿 夭賳丿诏蹖 乇丕 賴賲丕賳 诏賵賳賴 亘亘蹖賳蹖賲 讴賴 賴爻鬲 賳賴 丌賳 诏賵賳賴 讴賴 亘丕蹖丿 亘丕卮丿 賵 丕賱亘鬲賴 讴賴 丿乇爻鬲 丿蹖丿賳 乇丕 亘蹖丕賲賵夭蹖賲.
賲賵賳鬲賳蹖 丿乇 噩爻鬲丕乇賴丕蹖卮 丿乇 倬蹖 丌賳 丕爻鬲 卮丕蹖丿 鬲丕 亘诏賵蹖丿 趩诏賵賳賴 夭賳丿诏蹖 讴賳蹖賲貨 賴賲丕賳 诏賵賳賴 讴賴 夭賳丿诏蹖 賴爻鬲. 亘賴 诏賲丕賳賲 禺賵丕賳丿賳 丕蹖賳 讴鬲丕亘 賵 噩爻鬲噩賵 丿乇 亘蹖爻鬲 倬丕爻禺蹖 讴賴 賳賵蹖爻賳丿賴 亘丕 賴賵卮蹖丕乇蹖 亘蹖丕賳 卮丕賳 讴乇丿賴 丕爻鬲 丿乇 乇賵夭賴丕蹖蹖 讴賴 亘賴 爻乇 賲蹖 亘乇蹖賲 亘蹖 丕賳丿丕夭賴 禺賵卮丕蹖賳丿 賵 讴丕乇丌賲丿 亘丕卮丿. 丿乇 丕蹖賳 乇賵夭賴丕蹖蹖 讴賴 賲丕 丿乇 賳丕丿丕賳蹖 亘夭乇诏蹖 亘賴 爻乇 賲蹖 亘乇蹖賲 賵 鬲毓氐亘賽 讴賵乇讴賳賳丿賴 賴賲賴 蹖 趩卮賲 丕賳丿丕夭賴丕蹖 夭賳丿诏蹖 卮禺氐蹖 賵 丕噩鬲賲丕毓蹖 賲丕 乇丕 亘爻鬲賴 丕爻鬲. 賴蹖丕賴賵蹖 亘爻蹖丕乇 讴賴 賴賲賴 亘乇丕蹖 賴蹖趩 丕爻鬲貙 趩賳丕賳 鬲讴 鬲讴賽 賲丕 乇丕 賲蹖禺讴賵亘賽 丿賵乇 卮丿賳 丕夭 丨賯蹖賯鬲賽 夭賳丿诏蹖 讴乇丿賴 丕爻鬲 讴賴 賴蹖趩 賲噩丕賱蹖 賳蹖爻鬲 丕賳诏丕乇 亘乇丕蹖 亘賴乇賴 亘乇丿賳 丕夭 乇賵夭賴丕蹖賲丕賳. 賲賵賳鬲賳蹖 丕蹖賳噩丕 蹖丕乇蹖 诏乇 賲丕爻鬲 丨鬲丕 丕诏乇 賴蹖趩 丿爻鬲乇爻蹖 亘賴 噩爻鬲丕乇賴丕蹖卮 賳丿丕卮鬲賴 亘丕卮蹖賲 賵 亘丕 賴賲蹖賳 亘蹖爻鬲 倬丕爻禺賽 丿乇丌賲丿賴 丕夭 卮蹖賵賴 蹖 夭賳丿诏蹖 丕賵 爻乇 讴賳蹖賲.
丕蹖賳 讴鬲丕亘賽 丕乇噩賲賳丿 賵 毓夭蹖夭貙 蹖讴 乇丕賴賳賲丕 亘乇丕蹖 亘賴 丿乇賵賳 賳诏丕賴 讴乇丿賳 賵 丕夭 丿丕卮鬲賴 賴丕 亘賴鬲乇蹖賳 亘賴乇賴 乇丕 亘乇丿賳 賴賲 賴爻鬲. 讴鬲丕亘賽 丌賲賵禺鬲賳賽 丿賵乇蹖 丕夭 賴蹖丕賴賵蹖 丿乇賵睾蹖賳 賵 賳蹖乇賳诏 賴丕蹖 賴乇 乇賵夭 亘蹖卮鬲乇 賴賲 賴爻鬲. 讴鬲丕亘賽 亘賴 禺賱賵鬲 乇賮鬲賳 賵 丿乇 丕賳夭賵丕蹖蹖 亘爻蹖丕乇 丿賱 賳卮蹖賳 禺賵丿 乇丕 丿賵乇賴 讴乇丿賳 賵 丿丕賳爻鬲賳賽 丕蹖賳讴賴 賲噩丕賱 亘乇丕蹖 亘賵丿賳 賵 丕賱亘鬲賴 丿乇爻鬲 亘賵丿賳 亘爻蹖丕乇 丕賳丿讴 丕爻鬲. 丕蹖賳 丌禺乇蹖賳 讴鬲丕亘蹖 卮丿 讴賴 丿乇 爻丕賱 1397 禺賵乇卮蹖丿蹖 禺賵丕賳丿賲. 亘爻蹖丕乇 賳丕诏賴丕賳蹖 禺賵丿卮 乇丕 亘乇 賲賳 賳賲丕蹖丕賳丿 賴乇趩賳丿 賲丿鬲賴丕 亘賵丿 讴賴 丿乇 丿爻鬲乇爻 亘賵丿. 禺賵丕賳丿賳卮 趩賯丿乇 丿賱趩爻亘 亘賵丿 丿乇 丌禺乇蹖賳 乇賵夭賴丕蹖 爻丕賱 賵 趩賯丿乇 蹖丕丿丌賵乇 丕蹖賳讴賴 賯賵丕毓丿 賵 乇賮鬲丕乇賴丕 丕诏乇 胤亘蹖毓蹖 倬蹖 诏乇賮鬲賴 卮賵賳丿 丿蹖诏乇 趩賴 睾賲 丕夭 乇爻蹖丿賳 禺胤乇賴丕 賵 丕賳丿賵賴責 趩賴 禺賵卮
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丕卮丕乇賴 亘賴 趩賳丿 诏賵卮賴:
亘賴 乇賮賯丕蹖 噩丕賳 倬蹖卮賳賴丕丿 賲蹖 讴賳賲 倬蹖卮 丕夭 禺賵丕賳丿賳 丕蹖賳 讴鬲丕亘貙 亘乇丕蹖 亘賴乇賴 亘乇丿賳 亘蹖卮鬲乇 賵 丕賱亘鬲賴 丕乇鬲亘丕胤 賵 賱匕鬲 夭蹖丕丿鬲乇 丕夭 丌賳貙 丿賵 讴鬲丕亘蹖 乇丕 讴賴 賲蹖 丌賵乇賲 丨鬲賲賳 亘禺賵丕賳賳丿: 1-丿乇 亘丕亘 丿賵爻鬲蹖 賵 丿賵噩爻鬲丕乇 丿蹖诏乇 2-诏賮鬲丕乇 丿乇 亘賳丿诏蹖 禺賵丿禺賵丕爻鬲賴. 賴乇 丿賵 乇丕 禺丕賳賲 丿讴鬲乇 賱丕賱賴 賯丿讴倬賵乇 鬲乇噩賲賴 賵 賳卮乇 诏賲丕賳 趩丕倬 讴乇丿賴 丕爻鬲 讴賴 亘蹖 诏賲丕賳 丿乇蹖趩賴 賴丕蹖蹖 亘爻蹖丕乇 乇賵卮賳 亘乇丕蹖 賵乇賵丿 亘賴 丿賳蹖丕蹖 賲賵賳鬲賳蹖 賴爻鬲賳丿. 丕賲蹖丿賵丕乇賲 丕蹖卮丕賳 鬲乇噩賲賴 蹖 噩爻鬲丕乇賴丕 乇丕 賴賲 亘賴 丕賳噩丕賲 亘乇爻丕賳賳丿貙 丕夭 丕蹖卮丕賳 賴賲 亘蹖 丕賳丿丕夭賴 爻倬丕爻
丿蹖丿诏丕賴賽 亘爻蹖丕乇 禺賵亘蹖 乇丕 丿賵爻鬲賽 丕乇噩賲賳丿賲丕賳 賳賵卮鬲賴 丕賳丿 亘乇 讴鬲丕亘 讴賴 亘賴 诏賲丕賳賲 禺賵丕賳丿賳 丌賳 亘蹖 丕賳丿丕夭賴 亘乇丕蹖 卮賳丕禺鬲賳 讴鬲丕亘 爻賵丿賲賳丿 丕爻鬲
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丿乇 亘丕乇賴 蹖 鬲乇噩賲賴: 爻倬丕爻诏夭丕乇賲 丕夭 禺丕賳賲 鬲賯丿蹖爻蹖 亘乇丕蹖 鬲乇噩賲賴 蹖 禺賵亘 卮丕賳 丕夭 讴鬲丕亘. 鬲賳賴丕 蹖讴 賳讴鬲賴 蹖 讴賵趩讴 乇丕 亘诏賵蹖賲 丕賲丕貙 丿乇 賲鬲賳賽 讴鬲丕亘 亘賴鬲乇 亘賵丿 亘賴 噩丕蹖 賲賯丕賱丕鬲 丕夭 噩購爻鬲丕乇賴丕 丕爻鬲賮丕丿賴 賲蹖 卮丿. 亘丕乇蹖 噩丿丕蹖 丕夭 賴賲賴 趩蹖夭 賲鬲賳 丕賲丕 蹖讴 丿爻鬲 賵 乇賵丕賳 丕爻鬲. 爻倬丕爻
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蹖丕夭丿賴 賵 趩賴賱 丿賯蹖賯賴 蹖 趩賴丕乇卮賳亘賴
1397.12.29
賴賲 賳卮蹖賳蹖 亘丕 賲賵賳鬲賳蹖 丿乇 丌禺乇蹖賳 乇賵夭賴丕蹖 爻丕賱貙 丨丕賱賽 亘爻蹖丕乇 禺賵卮蹖 丿丕卮鬲. 卮丕蹖丿 禺賵丕賳丿賳 丕蹖賳 讴鬲丕亘 亘賴 诏賵賳賴 丕蹖 蹖丕丿丌賵乇 卮蹖賵賴 蹖 夭蹖爻鬲 賵 丕賳丿蹖卮賴 蹖 丕賵 卮丿 亘乇丕蹖賲. 丕蹖賳 讴賴 鬲賳 亘丿賴賲 亘賴 乇賵丕賱賽 胤亘蹖毓蹖 夭賳丿诏蹖. 丌賳噩丕 讴賴 賲蹖 诏賵蹖丿 夭賳丿诏蹖 乇丕 賴賲丕賳 诏賵賳賴 亘亘蹖賳蹖賲 讴賴 賴爻鬲 賳賴 丌賳 诏賵賳賴 讴賴 亘丕蹖丿 亘丕卮丿 賵 丕賱亘鬲賴 讴賴 丿乇爻鬲 丿蹖丿賳 乇丕 亘蹖丕賲賵夭蹖賲.
賲賵賳鬲賳蹖 丿乇 噩爻鬲丕乇賴丕蹖卮 丿乇 倬蹖 丌賳 丕爻鬲 卮丕蹖丿 鬲丕 亘诏賵蹖丿 趩诏賵賳賴 夭賳丿诏蹖 讴賳蹖賲貨 賴賲丕賳 诏賵賳賴 讴賴 夭賳丿诏蹖 賴爻鬲. 亘賴 诏賲丕賳賲 禺賵丕賳丿賳 丕蹖賳 讴鬲丕亘 賵 噩爻鬲噩賵 丿乇 亘蹖爻鬲 倬丕爻禺蹖 讴賴 賳賵蹖爻賳丿賴 亘丕 賴賵卮蹖丕乇蹖 亘蹖丕賳 卮丕賳 讴乇丿賴 丕爻鬲 丿乇 乇賵夭賴丕蹖蹖 讴賴 亘賴 爻乇 賲蹖 亘乇蹖賲 亘蹖 丕賳丿丕夭賴 禺賵卮丕蹖賳丿 賵 讴丕乇丌賲丿 亘丕卮丿. 丿乇 丕蹖賳 乇賵夭賴丕蹖蹖 讴賴 賲丕 丿乇 賳丕丿丕賳蹖 亘夭乇诏蹖 亘賴 爻乇 賲蹖 亘乇蹖賲 賵 鬲毓氐亘賽 讴賵乇讴賳賳丿賴 賴賲賴 蹖 趩卮賲 丕賳丿丕夭賴丕蹖 夭賳丿诏蹖 卮禺氐蹖 賵 丕噩鬲賲丕毓蹖 賲丕 乇丕 亘爻鬲賴 丕爻鬲. 賴蹖丕賴賵蹖 亘爻蹖丕乇 讴賴 賴賲賴 亘乇丕蹖 賴蹖趩 丕爻鬲貙 趩賳丕賳 鬲讴 鬲讴賽 賲丕 乇丕 賲蹖禺讴賵亘賽 丿賵乇 卮丿賳 丕夭 丨賯蹖賯鬲賽 夭賳丿诏蹖 讴乇丿賴 丕爻鬲 讴賴 賴蹖趩 賲噩丕賱蹖 賳蹖爻鬲 丕賳诏丕乇 亘乇丕蹖 亘賴乇賴 亘乇丿賳 丕夭 乇賵夭賴丕蹖賲丕賳. 賲賵賳鬲賳蹖 丕蹖賳噩丕 蹖丕乇蹖 诏乇 賲丕爻鬲 丨鬲丕 丕诏乇 賴蹖趩 丿爻鬲乇爻蹖 亘賴 噩爻鬲丕乇賴丕蹖卮 賳丿丕卮鬲賴 亘丕卮蹖賲 賵 亘丕 賴賲蹖賳 亘蹖爻鬲 倬丕爻禺賽 丿乇丌賲丿賴 丕夭 卮蹖賵賴 蹖 夭賳丿诏蹖 丕賵 爻乇 讴賳蹖賲.
丕蹖賳 讴鬲丕亘賽 丕乇噩賲賳丿 賵 毓夭蹖夭貙 蹖讴 乇丕賴賳賲丕 亘乇丕蹖 亘賴 丿乇賵賳 賳诏丕賴 讴乇丿賳 賵 丕夭 丿丕卮鬲賴 賴丕 亘賴鬲乇蹖賳 亘賴乇賴 乇丕 亘乇丿賳 賴賲 賴爻鬲. 讴鬲丕亘賽 丌賲賵禺鬲賳賽 丿賵乇蹖 丕夭 賴蹖丕賴賵蹖 丿乇賵睾蹖賳 賵 賳蹖乇賳诏 賴丕蹖 賴乇 乇賵夭 亘蹖卮鬲乇 賴賲 賴爻鬲. 讴鬲丕亘賽 亘賴 禺賱賵鬲 乇賮鬲賳 賵 丿乇 丕賳夭賵丕蹖蹖 亘爻蹖丕乇 丿賱 賳卮蹖賳 禺賵丿 乇丕 丿賵乇賴 讴乇丿賳 賵 丿丕賳爻鬲賳賽 丕蹖賳讴賴 賲噩丕賱 亘乇丕蹖 亘賵丿賳 賵 丕賱亘鬲賴 丿乇爻鬲 亘賵丿賳 亘爻蹖丕乇 丕賳丿讴 丕爻鬲. 丕蹖賳 丌禺乇蹖賳 讴鬲丕亘蹖 卮丿 讴賴 丿乇 爻丕賱 1397 禺賵乇卮蹖丿蹖 禺賵丕賳丿賲. 亘爻蹖丕乇 賳丕诏賴丕賳蹖 禺賵丿卮 乇丕 亘乇 賲賳 賳賲丕蹖丕賳丿 賴乇趩賳丿 賲丿鬲賴丕 亘賵丿 讴賴 丿乇 丿爻鬲乇爻 亘賵丿. 禺賵丕賳丿賳卮 趩賯丿乇 丿賱趩爻亘 亘賵丿 丿乇 丌禺乇蹖賳 乇賵夭賴丕蹖 爻丕賱 賵 趩賯丿乇 蹖丕丿丌賵乇 丕蹖賳讴賴 賯賵丕毓丿 賵 乇賮鬲丕乇賴丕 丕诏乇 胤亘蹖毓蹖 倬蹖 诏乇賮鬲賴 卮賵賳丿 丿蹖诏乇 趩賴 睾賲 丕夭 乇爻蹖丿賳 禺胤乇賴丕 賵 丕賳丿賵賴責 趩賴 禺賵卮
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丕卮丕乇賴 亘賴 趩賳丿 诏賵卮賴:
亘賴 乇賮賯丕蹖 噩丕賳 倬蹖卮賳賴丕丿 賲蹖 讴賳賲 倬蹖卮 丕夭 禺賵丕賳丿賳 丕蹖賳 讴鬲丕亘貙 亘乇丕蹖 亘賴乇賴 亘乇丿賳 亘蹖卮鬲乇 賵 丕賱亘鬲賴 丕乇鬲亘丕胤 賵 賱匕鬲 夭蹖丕丿鬲乇 丕夭 丌賳貙 丿賵 讴鬲丕亘蹖 乇丕 讴賴 賲蹖 丌賵乇賲 丨鬲賲賳 亘禺賵丕賳賳丿: 1-丿乇 亘丕亘 丿賵爻鬲蹖 賵 丿賵噩爻鬲丕乇 丿蹖诏乇 2-诏賮鬲丕乇 丿乇 亘賳丿诏蹖 禺賵丿禺賵丕爻鬲賴. 賴乇 丿賵 乇丕 禺丕賳賲 丿讴鬲乇 賱丕賱賴 賯丿讴倬賵乇 鬲乇噩賲賴 賵 賳卮乇 诏賲丕賳 趩丕倬 讴乇丿賴 丕爻鬲 讴賴 亘蹖 诏賲丕賳 丿乇蹖趩賴 賴丕蹖蹖 亘爻蹖丕乇 乇賵卮賳 亘乇丕蹖 賵乇賵丿 亘賴 丿賳蹖丕蹖 賲賵賳鬲賳蹖 賴爻鬲賳丿. 丕賲蹖丿賵丕乇賲 丕蹖卮丕賳 鬲乇噩賲賴 蹖 噩爻鬲丕乇賴丕 乇丕 賴賲 亘賴 丕賳噩丕賲 亘乇爻丕賳賳丿貙 丕夭 丕蹖卮丕賳 賴賲 亘蹖 丕賳丿丕夭賴 爻倬丕爻
丿蹖丿诏丕賴賽 亘爻蹖丕乇 禺賵亘蹖 乇丕 丿賵爻鬲賽 丕乇噩賲賳丿賲丕賳 賳賵卮鬲賴 丕賳丿 亘乇 讴鬲丕亘 讴賴 亘賴 诏賲丕賳賲 禺賵丕賳丿賳 丌賳 亘蹖 丕賳丿丕夭賴 亘乇丕蹖 卮賳丕禺鬲賳 讴鬲丕亘 爻賵丿賲賳丿 丕爻鬲
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丿乇 亘丕乇賴 蹖 鬲乇噩賲賴: 爻倬丕爻诏夭丕乇賲 丕夭 禺丕賳賲 鬲賯丿蹖爻蹖 亘乇丕蹖 鬲乇噩賲賴 蹖 禺賵亘 卮丕賳 丕夭 讴鬲丕亘. 鬲賳賴丕 蹖讴 賳讴鬲賴 蹖 讴賵趩讴 乇丕 亘诏賵蹖賲 丕賲丕貙 丿乇 賲鬲賳賽 讴鬲丕亘 亘賴鬲乇 亘賵丿 亘賴 噩丕蹖 賲賯丕賱丕鬲 丕夭 噩購爻鬲丕乇賴丕 丕爻鬲賮丕丿賴 賲蹖 卮丿. 亘丕乇蹖 噩丿丕蹖 丕夭 賴賲賴 趩蹖夭 賲鬲賳 丕賲丕 蹖讴 丿爻鬲 賵 乇賵丕賳 丕爻鬲. 爻倬丕爻
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蹖丕夭丿賴 賵 趩賴賱 丿賯蹖賯賴 蹖 趩賴丕乇卮賳亘賴
1397.12.29
December 22, 2024
禺丕賳賲 爻丕乇丕 亘蹖讴賵賱 丿乇 丕蹖賳 讴鬲丕亘 讴賴 丿乇 賵丕賯毓 亘乇乇爻蹖 夭賳丿诏蹖 賳丕賲賴 賲賵賳鬲蹖 丕爻鬲 亘賴 蹖讴 倬乇爻卮 丕爻丕爻蹖 亘卮乇貙 蹖毓賳蹖 趩胤賵乇 夭賳丿诏蹖 讴賳蹖賲責 亘丕 亘賴乇賴 诏蹖乇蹖 丕夭 丌乇丕 賵 毓賯丕蹖丿 賲賵賳鬲蹖 賳噩蹖亘 夭丕丿賴 賮乇丕賳爻賵蹖 賯乇賳 卮丕賳夭丿賴賲 賵 賴賲趩賳蹖賳 丕孬乇 賲毓乇賵賮 丕賵 蹖毓賳蹖 賲賯丕賱丕鬲 倬丕爻禺 賲蹖丿賴 賵 亘蹖爻鬲 乇丕賴讴丕乇 亘乇丕蹖 丕蹖賳 爻賵丕賱 丕乇丕卅賴 賲蹖丿賴. 丿乇 胤賵賱 讴鬲丕亘 賵 賲胤丕賱毓賴 丕蹖賳 亘蹖爻鬲 乇丕賴讴丕乇 丕夭 賳馗乇 爻丕蹖乇 賮蹖賱爻賵賮丕賳 丿乇 賲賵乇丿 毓賯丕蹖丿 賲賵賳鬲賳蹖 賴賲 丌诏丕賴 賲蹖卮蹖賲 . 賲賳 亘賴 卮禺氐賴 賳蹖丕夭 丿丕乇賲 丕蹖賳 讴鬲丕亘 乇賵 趩賳丿 賲丕賴 丿蹖诏賴 賲噩丿丿丕 賲胤丕賱毓賴 讴賳賲 趩賵賳 丕丨爻丕爻 賲蹖讴賳賲 賲蹖卮賴 亘蹖卮鬲乇 丕夭 趩蹖夭蹖 讴賴 丕賱丕賳 丕夭卮 丿乇蹖丕賮鬲 讴乇丿賲貙 亘賴乇賴 亘亘乇賲 賵 丕蹖賳讴賴 鬲賲丕賲 賲胤丕賱亘 讴鬲丕亘 乇賵 亘賴 胤賵乇 讴丕賲賱 丿乇讴 賳讴乇丿賲.
蹖讴蹖 丕夭 丕蹖乇丕丿丕鬲 讴鬲丕亘 丕夭 賳馗乇 賲賳貙 賲胤丕賱亘 亘蹖 丕乇鬲亘丕胤蹖 亘賵丿 讴賴 丿乇 胤賵賱 賮氐賵賱 賲禺鬲賱賮 诏賮鬲賴 賲蹖卮丿 賵 丕乇鬲亘丕胤蹖 亘賴 爻乇賮氐賱 賲賵乇丿 賳馗乇 賳丿丕卮鬲. 丕蹖賳 賯囟蹖賴 丿乇 丕讴孬乇 讴鬲丕亘 賵噩賵丿 丿丕卮鬲 賵 亘乇禺蹖 賮氐賵賱 賴賲 亘賴 丕蹖賳 卮讴賱 亘賵丿 讴賴 丕賵丕蹖賱 賲胤丕賱亘蹖 丿乇 賲賵乇丿 爻乇賮氐賱 賵 鬲賵氐蹖賴 賲丿 賳馗乇 诏賮鬲賴 賲蹖卮丿 賵 爻倬爻 亘丨孬 亘賴 亘蹖乇丕賴賴 讴卮蹖丿賴 賲蹖卮丿.丕賱亘鬲賴 讴賴 賴賲賵賳 亘丨孬 亘蹖乇丕賴賴 賴賲 丨丕卅夭 丕賴賲蹖鬲 賵 倬乇 賳讴鬲賴 亘賵丿 賵賱蹖 禺亘 丕乇鬲亘丕胤蹖 亘丕 鬲賵氐蹖賴 丕亘鬲丿丕蹖 賴乇 賮氐賱 賳丿丕卮鬲.
乇诏 賵 乇蹖卮賴 鬲賮讴乇丕鬲 賲賵賳鬲賳蹖 亘賴 乇賵丕賯蹖 诏乇蹖 亘乇賲蹖诏蹖乇丿賴.丕鬲賮丕賯丕 賴賲蹖賳 趩賳丿 賴賮鬲賴 倬蹖卮 蹖讴 讴鬲丕亘 丿乇 賲賵乇丿 乇賵丕賯蹖 诏乇蹖 亘賴 賳丕賲 賮賱爻賮賴 丕蹖 亘乇丕蹖 夭賳丿诏蹖 丕夭 丌賯丕蹖 賵蹖賱蹖丕賲 丕乇賵蹖賳 禺賵賳丿賲 讴賴 丕夭 賲胤丕賱亘 丕賵賳 讴鬲丕亘 丌賳趩賳丕賳 禺賵卮賲 賳蹖賵賲丿 賵賱蹖 亘賴 讴鬲丕亘 禺丕賳賲 亘蹖讴賵賱 賵 毓賯丕蹖丿 賲賵賳鬲賳蹖 賴賲趩蹖賳 賳馗乇蹖 賳丿丕卮鬲賲.賲丕 丕賳爻丕賳 賴丕蹖 丨丕賱 丨丕囟乇 丕丨鬲賲丕賱丕 丕讴孬乇賲賵賳 丿乇 丨丕賱 丿賵蹖丿賳 賴丕蹖 倬蹖丕倬蹖 鬲賵 夭賳丿诏蹖 卮禺氐蹖賲賵賳 賴爻鬲蹖賲貙丕夭 丕蹖賳 賲爻蹖乇 亘賴 丕賵賳 賲爻蹖乇貙丕夭 丕蹖賳 賯賱賴 亘賴 丕賵賳 賯賱賴 賵 鬲讴丕倬賵蹖 夭蹖丕丿 賵 乇爻蹖丿賳 賵 賳乇爻蹖丿賳 賴丕蹖 夭蹖丕丿鬲乇 亘禺卮 賲賴賲蹖 丕夭 夭賳丿诏蹖 賲丕 乇賵 鬲卮讴蹖賱 賲蹖丿賴.丕诏乇 亘禺賵丕賲 讴賱 讴鬲丕亘 乇賵 鬲賵 蹖讴蹖 丿賵 噩賲賱賴 亘賴 氐賵乇鬲 禺賵丿賲賵賳蹖 禺賱丕氐賴 讴賳賲貙 亘乇丿丕卮鬲 賲賳 丕蹖賳 亘賵丿 讴賲蹖 夭賳丿诏蹖 乇賵 卮賱 讴賳賲! 亘賴 賳馗乇賲 賵丕爻賴 賲丕賴丕蹖蹖 讴賴 鬲禺鬲 诏丕夭 丿丕乇蹖賲 賲蹖乇蹖賲 噩賱賵 賵 卮丕蹖丿 禺蹖賱蹖 賴丕賲賵賳 亘丕 賳丕乇囟丕蹖鬲蹖 丕夭 夭賳丿诏蹖 賲賵丕噩賴 賴爻鬲蹖賲貙 倬蹖卮賳賴丕丿 亘丿蹖 賳蹖爻鬲.卮丕蹖丿 賴賲蹖賳 爻乇毓鬲 夭蹖丕丿蹖 讴賴 丿丕乇蹖賲 亘丕毓孬 卮丿賴 丿丕卮鬲賴 賴丕賲賵賳 乇賵 賳亘蹖賳蹖賲貙 賯丿乇 賳丿賵賳蹖賲 賵 賲丿丕賲 亘賴 丿賳亘丕賱 賮鬲丨 賯賱賴 賴丕蹖 噩丿蹖丿 亘丕卮蹖賲貙卮丕蹖丿 亘禺卮蹖 丕夭 賳丕乇囟丕蹖鬲蹖 亘乇賲蹖诏乇丿賴 亘賴 丕蹖賳讴賴 蹖丕丿 賳诏乇賮鬲蹖賲 丕夭 丿丕卮鬲賴 賴丕賲賵賳 賱匕鬲 亘亘乇蹖賲 賵 賯丿乇卮賵賳 乇賵 亘丿賵賳蹖賲. 亘賴 賳馗乇賲 丕氐賱 倬蹖卮賳賴丕丿 讴丕賲賱丕 丿乇爻鬲賴 丨丕賱丕 卮丕蹖丿 鬲賵 賲氐丕丿蹖賯 丌丿賲 亘丨孬 丿丕卮鬲賴 亘丕卮賴.亘丕蹖丿 讴賲蹖 夭賳丿诏蹖 乇賵 卮賱 讴賳賲 賵 亘賴 賲爻蹖乇蹖 讴賴 鬲丕 丕賱丕賳 丕賵賲丿賲 賲噩丿丿丕 賳诏丕賴 讴賳賲 賵 丿乇 噩丕蹖蹖 讴賴 賴爻鬲賲貙 丨賵丕爻賲 乇賵 亘賴 丿丕卮鬲賴 賴丕賲 賴賲 賲毓胤賵賮 讴賳賲.亘賴 賯賵賱 賲賵賳鬲蹖 " 亘诏匕丕乇蹖丿 夭賳丿诏蹖 噩賵丕亘 禺賵丿 亘丕卮丿"
蹖讴蹖 丕夭 丕蹖乇丕丿丕鬲 讴鬲丕亘 丕夭 賳馗乇 賲賳貙 賲胤丕賱亘 亘蹖 丕乇鬲亘丕胤蹖 亘賵丿 讴賴 丿乇 胤賵賱 賮氐賵賱 賲禺鬲賱賮 诏賮鬲賴 賲蹖卮丿 賵 丕乇鬲亘丕胤蹖 亘賴 爻乇賮氐賱 賲賵乇丿 賳馗乇 賳丿丕卮鬲. 丕蹖賳 賯囟蹖賴 丿乇 丕讴孬乇 讴鬲丕亘 賵噩賵丿 丿丕卮鬲 賵 亘乇禺蹖 賮氐賵賱 賴賲 亘賴 丕蹖賳 卮讴賱 亘賵丿 讴賴 丕賵丕蹖賱 賲胤丕賱亘蹖 丿乇 賲賵乇丿 爻乇賮氐賱 賵 鬲賵氐蹖賴 賲丿 賳馗乇 诏賮鬲賴 賲蹖卮丿 賵 爻倬爻 亘丨孬 亘賴 亘蹖乇丕賴賴 讴卮蹖丿賴 賲蹖卮丿.丕賱亘鬲賴 讴賴 賴賲賵賳 亘丨孬 亘蹖乇丕賴賴 賴賲 丨丕卅夭 丕賴賲蹖鬲 賵 倬乇 賳讴鬲賴 亘賵丿 賵賱蹖 禺亘 丕乇鬲亘丕胤蹖 亘丕 鬲賵氐蹖賴 丕亘鬲丿丕蹖 賴乇 賮氐賱 賳丿丕卮鬲.
乇诏 賵 乇蹖卮賴 鬲賮讴乇丕鬲 賲賵賳鬲賳蹖 亘賴 乇賵丕賯蹖 诏乇蹖 亘乇賲蹖诏蹖乇丿賴.丕鬲賮丕賯丕 賴賲蹖賳 趩賳丿 賴賮鬲賴 倬蹖卮 蹖讴 讴鬲丕亘 丿乇 賲賵乇丿 乇賵丕賯蹖 诏乇蹖 亘賴 賳丕賲 賮賱爻賮賴 丕蹖 亘乇丕蹖 夭賳丿诏蹖 丕夭 丌賯丕蹖 賵蹖賱蹖丕賲 丕乇賵蹖賳 禺賵賳丿賲 讴賴 丕夭 賲胤丕賱亘 丕賵賳 讴鬲丕亘 丌賳趩賳丕賳 禺賵卮賲 賳蹖賵賲丿 賵賱蹖 亘賴 讴鬲丕亘 禺丕賳賲 亘蹖讴賵賱 賵 毓賯丕蹖丿 賲賵賳鬲賳蹖 賴賲趩蹖賳 賳馗乇蹖 賳丿丕卮鬲賲.賲丕 丕賳爻丕賳 賴丕蹖 丨丕賱 丨丕囟乇 丕丨鬲賲丕賱丕 丕讴孬乇賲賵賳 丿乇 丨丕賱 丿賵蹖丿賳 賴丕蹖 倬蹖丕倬蹖 鬲賵 夭賳丿诏蹖 卮禺氐蹖賲賵賳 賴爻鬲蹖賲貙丕夭 丕蹖賳 賲爻蹖乇 亘賴 丕賵賳 賲爻蹖乇貙丕夭 丕蹖賳 賯賱賴 亘賴 丕賵賳 賯賱賴 賵 鬲讴丕倬賵蹖 夭蹖丕丿 賵 乇爻蹖丿賳 賵 賳乇爻蹖丿賳 賴丕蹖 夭蹖丕丿鬲乇 亘禺卮 賲賴賲蹖 丕夭 夭賳丿诏蹖 賲丕 乇賵 鬲卮讴蹖賱 賲蹖丿賴.丕诏乇 亘禺賵丕賲 讴賱 讴鬲丕亘 乇賵 鬲賵 蹖讴蹖 丿賵 噩賲賱賴 亘賴 氐賵乇鬲 禺賵丿賲賵賳蹖 禺賱丕氐賴 讴賳賲貙 亘乇丿丕卮鬲 賲賳 丕蹖賳 亘賵丿 讴賲蹖 夭賳丿诏蹖 乇賵 卮賱 讴賳賲! 亘賴 賳馗乇賲 賵丕爻賴 賲丕賴丕蹖蹖 讴賴 鬲禺鬲 诏丕夭 丿丕乇蹖賲 賲蹖乇蹖賲 噩賱賵 賵 卮丕蹖丿 禺蹖賱蹖 賴丕賲賵賳 亘丕 賳丕乇囟丕蹖鬲蹖 丕夭 夭賳丿诏蹖 賲賵丕噩賴 賴爻鬲蹖賲貙 倬蹖卮賳賴丕丿 亘丿蹖 賳蹖爻鬲.卮丕蹖丿 賴賲蹖賳 爻乇毓鬲 夭蹖丕丿蹖 讴賴 丿丕乇蹖賲 亘丕毓孬 卮丿賴 丿丕卮鬲賴 賴丕賲賵賳 乇賵 賳亘蹖賳蹖賲貙 賯丿乇 賳丿賵賳蹖賲 賵 賲丿丕賲 亘賴 丿賳亘丕賱 賮鬲丨 賯賱賴 賴丕蹖 噩丿蹖丿 亘丕卮蹖賲貙卮丕蹖丿 亘禺卮蹖 丕夭 賳丕乇囟丕蹖鬲蹖 亘乇賲蹖诏乇丿賴 亘賴 丕蹖賳讴賴 蹖丕丿 賳诏乇賮鬲蹖賲 丕夭 丿丕卮鬲賴 賴丕賲賵賳 賱匕鬲 亘亘乇蹖賲 賵 賯丿乇卮賵賳 乇賵 亘丿賵賳蹖賲. 亘賴 賳馗乇賲 丕氐賱 倬蹖卮賳賴丕丿 讴丕賲賱丕 丿乇爻鬲賴 丨丕賱丕 卮丕蹖丿 鬲賵 賲氐丕丿蹖賯 丌丿賲 亘丨孬 丿丕卮鬲賴 亘丕卮賴.亘丕蹖丿 讴賲蹖 夭賳丿诏蹖 乇賵 卮賱 讴賳賲 賵 亘賴 賲爻蹖乇蹖 讴賴 鬲丕 丕賱丕賳 丕賵賲丿賲 賲噩丿丿丕 賳诏丕賴 讴賳賲 賵 丿乇 噩丕蹖蹖 讴賴 賴爻鬲賲貙 丨賵丕爻賲 乇賵 亘賴 丿丕卮鬲賴 賴丕賲 賴賲 賲毓胤賵賮 讴賳賲.亘賴 賯賵賱 賲賵賳鬲蹖 " 亘诏匕丕乇蹖丿 夭賳丿诏蹖 噩賵丕亘 禺賵丿 亘丕卮丿"
February 12, 2020
鬲丨氐賱 毓賱賶 兀賮囟賱 賲丕 賮賷 丕賱丨賷丕丞 丨賷賳 賱丕 鬲丨氐賱 毓賱賶 賲丕 丕毓鬲賯丿鬲 兀賳賰 鬲乇賷丿賴..
賮賷 賴匕賴 丕賱賰鬲丕亘 丕賱賲禺鬲賱賮 鬲鬲賳丕賵賱 丕賱賰丕鬲亘丞 爻丕乇丞 亘賰賵賷賱 爻賷乇丞 丕賱賮賷賱爻賵賮 丕賱卮賴賷乇 賲賷卮賷賱 丿賷 賲賵賳鬲賷賳 賮賷 毓卮乇賷賳 賮氐賱 亘毓卮乇賷賳 廿噩丕亘丞 賱賱爻丐丕賱 丕賱氐毓亘: 賰賷賮 鬲毓丕卮 丕賱丨賷丕丞責
賰鬲丕亘 丕爻鬲賲鬲毓鬲 亘賯乇丕卅鬲賴 賵爻毓丿鬲 亘鬲賯丿賷賲賴 賱賱賲丨鬲賵賶 丕賱賮賱爻賮賷 亘胤乇賷賯丞 亘爻賷胤丞 爻賱爻丞 鬲賳丕爻亘 兀賲孬丕賱賷 賲賳 賷噩丿賵賳 氐毓賵亘丞 賮賷 賯乇丕亍丞 丕賱賮賱爻賮丞.
賴賳丕 丿乇丿卮丞 毓賳 賴匕丕 丕賱賰鬲丕亘 丕賱賱胤賷賮 噩丿丕 :
賮賷 賴匕賴 丕賱賰鬲丕亘 丕賱賲禺鬲賱賮 鬲鬲賳丕賵賱 丕賱賰丕鬲亘丞 爻丕乇丞 亘賰賵賷賱 爻賷乇丞 丕賱賮賷賱爻賵賮 丕賱卮賴賷乇 賲賷卮賷賱 丿賷 賲賵賳鬲賷賳 賮賷 毓卮乇賷賳 賮氐賱 亘毓卮乇賷賳 廿噩丕亘丞 賱賱爻丐丕賱 丕賱氐毓亘: 賰賷賮 鬲毓丕卮 丕賱丨賷丕丞責
賰鬲丕亘 丕爻鬲賲鬲毓鬲 亘賯乇丕卅鬲賴 賵爻毓丿鬲 亘鬲賯丿賷賲賴 賱賱賲丨鬲賵賶 丕賱賮賱爻賮賷 亘胤乇賷賯丞 亘爻賷胤丞 爻賱爻丞 鬲賳丕爻亘 兀賲孬丕賱賷 賲賳 賷噩丿賵賳 氐毓賵亘丞 賮賷 賯乇丕亍丞 丕賱賮賱爻賮丞.
賴賳丕 丿乇丿卮丞 毓賳 賴匕丕 丕賱賰鬲丕亘 丕賱賱胤賷賮 噩丿丕 :
February 18, 2023
[3.5]. I read this book along with a selection of Montaigne's essays and it was very helpful. Bakewell writes clearly about the historical context of his essays as well as his life. I like the way the book is organized and it's accessibility, but it provided more historical and biographical detail than I wanted. This book would be great for those who are looking for a deep dive into both Montaigne's life and the times he wrote in.
July 27, 2015
Bakewell's work is too structured and readable to be a modern re-mix of Montaigne! Bakewell takes us through Montaigne's life even as we are taken through the essays and their evolution. To top it off we are also taken through the evolving reception of the essays and of the changing reflections that various readers of various generations and centuries found in them. In the end we are given not only a life of Montaigne but a glimpse at four centuries of Montaigne reading. The book is hard to capture and I cannot imagine how someone who has not read Montaigne will get much out of it, but as with all things Montaigne, we can be assured they will get as much out of it as they put into it.
April 15, 2021
携谐 褝薪褝 薪芯屑褘谐 褝褏谢褝褏懈泄薪 萤屑薪萤 袥械芯薪邪褉写芯 袛邪 袙懈薪褔懈谐懈泄薪 薪邪屑褌褉褘谐 () 褍薪褕懈卸 写褍褍褋谐邪褏邪写 褌爷爷薪懈泄 邪屑褜写褉邪谢 15-褉 蟹褍褍薪写 袠褌邪谢懈邪褋 褝褏谢褝褝写 16 蟹褍褍薪写 肖褉邪薪褑 褏爷褉褝褝写 萤薪写萤褉谢萤卸 斜邪泄褋邪薪. 孝褝谐褋褝薪 2 写邪褏褜 薪芯屑薪褘 屑邪邪薪褜 斜邪邪褌邪褉 袦芯薪褌械薪懈泄 邪屑褜写褉邪谢 16-褉 蟹褍褍薪写 肖褉邪薪褑邪邪褋 褝褏褝谢褋褝薪 斜芯谢卸 褌邪邪褉谢邪邪 褕爷爷. 小芯薪懈薪 褌芯褏懈芯谢 褌邪邪褉谢邪邪. 啸芯褢褉 屑褍薪写邪谐 褏爷薪懈泄 薪邪屑褌褉邪邪褉 写邪屑卸褍褍谢卸 褋褝褉谐褝薪 屑邪薪写邪谢褌褘薪 爷械懈泄薪 褌爷爷褏懈泄薪 斜芯写懈褌 斜邪泄写谢褘薪 褌邪谢邪邪褉 斜邪谐邪谐爷泄 褌萤褋萤萤谢萤谢褌褝泄 斜芯谢芯芯写 褏芯褑褉芯褏 薪褜 褏褝屑褝褝薪 芯谢蟹褍褍褉褏邪薪 褋褍褍卸 邪褏褍泄.
16-褉 蟹褍褍薪写 肖褉邪薪褑 芯褉芯薪 褕邪褕薪褘 褋萤褉谐萤谢写萤萤薪, 褌爷爷薪褝褝褋 爷爷写褋褝薪 懈褉谐褝薪懈泄 写邪泄薪写 褌褍泄谢写邪卸 褟写邪褉褋邪薪 斜邪泄写邪谢褌邪泄 斜邪泄卸褝褝. 协薪褝 芯褉芯芯 斜褍褋谐邪邪 斜邪泄写邪谢 袦芯薪褌械薪懈泄谐 褍谢褋 褌萤褉懈泄薪 芯褉芯谢褑芯芯薪芯芯褋 蟹邪泄谢褋褏懈泄卸 褏萤写萤萤 薪褍褌邪谐褉褍褍谐邪邪 褟胁邪褏邪写 懈褏褝褝褏褝薪 薪萤谢萤萤谢褋萤薪 斜芯谢芯谢褌芯泄.
袦邪薪褜 褝褉 械褉 薪褜 屑邪褕 褝薪谐懈泄薪 褏爷薪 斜邪泄褋邪薪 斜邪泄薪邪. 孝爷薪懈泄 褎懈谢芯褋芯褎懈 写芯褉薪褘薪 谐爷薪 褍褏邪邪薪褌邪泄 屑邪褕 芯泄褉褏芯薪 褋邪薪邪谐写褋邪薪. 袘爷褏 蟹爷泄谢 褏芯芯褋芯薪 谐褝写褝谐 褕懈谐 谢 邪屑褜写褉邪谢 谐褝褝褔懈写 薪褍褏谢邪谐写邪卸 邪屑褜写褉邪褏邪邪褉 蟹爷谐褝褝褉 写邪胁邪谢谐邪邪薪 写褍薪写 薪褜 褏萤胁卸 邪屑褜写邪褉. 小邪谢褏懈薪褘 褝褋褉褝谐 蟹邪邪胁邪谢 蟹萤褉卸 斜邪泄褏邪邪褉 褋邪谢褏懈 褍褉褍褍写邪卸 5 邪谢褏邪邪写 褋邪谢褏懈 薪邪屑写邪褏邪邪褉 斜褍褑邪邪写 1 邪谢褏邪褏邪写 褞褍 薪褜 斜芯谢芯褏谐爷泄 斜懈谢褝褝? 谐褝褏 爷蟹谢爷爷写 褌爷爷薪懈泄 邪屑褜写褉邪谢褘谐 写邪胁邪屑谐邪泄谢写邪谐 斜邪泄卸褝褝.
La Boetie - 谐褝褏 薪邪泄蟹 薪褜 懈褏 谐芯褢 芯芯. 啸褝写懈泄 斜芯谐懈薪芯褏芯薪 褔 褝薪褝 褏芯褢褉 屑邪邪薪褜 屑邪褕 褋邪泄褏邪薪 薪萤褏萤褉谢萤谢 爷爷褋谐褝卸 褔邪写褋邪薪 斜邪泄谐邪邪 褞屑. 袝褉 薪褜 爷爷褋谐褝褋褝薪 谐褝褏褝写 褏褝褑爷爷. 袦芯薪褌械薪懈泄褏褝褝褉 斜芯谢 褌褝写 300 卸懈谢写 谐邪薪褑 蟹邪褟邪卸 斜芯谢芯褏 蟹邪褟邪薪褘 褌萤褉屑萤谢 薪邪泄蟹褍褍写. 携谐 谢 褝胁谢爷爷谢写褝谐 褌芯谐谢芯芯屑褘薪 褏芯褢褉 褏褝褋褝谐 褕懈谐 斜懈械 斜懈械薪褝褝 芯泄谢谐芯卸 薪褝谐写褝卸 褔邪写写邪谐 斜邪泄卸褝褝. 袟萤胁褏萤薪 褌爷爷薪写 谢 褌褝褉 萤萤褉懈泄薪 卸懈薪褏褝薪褝 褌萤褉褏萤萤 褏邪褉褍褍谢卸, 萤萤褉懈泄薪褏萤萤褉萤萤 斜邪泄卸 褔邪写写邪谐 斜邪泄褋邪薪 谐褝薪褝. 袠薪谐褝褌谢褝褝 薪邪薪写懈谐薪邪写邪卸 斜邪泄褋邪薪 薪邪泄蟹褌邪泄谐邪邪 6褏邪薪 卸懈谢 褏邪屑褌 斜邪泄褏 褍褔懈褉褌邪泄 斜邪泄卸 薪邪泄蟹 薪褜 褏邪褉 蟹邪谢褍褍谐邪邪褉邪邪 蟹褍褍褉写邪邪褋 褏邪谢懈薪 芯写芯褏 褏褍胁褜褌邪泄 斜邪泄卸. 啸邪屑谐邪邪褋 褏邪泄褉褌邪泄 薪邪泄蟹褘谐邪邪 邪谢写邪卸 褌爷爷薪懈泄谐褝褝 邪屑褜写褉邪谢褘薪褏邪邪 褌褍褉褕懈写 褏邪褉褍褍褋邪卸, 写褍褉褋邪卸, 褏邪褌褍褍卸懈卸 懈褉褋褝薪 斜芯谢芯谢褌芯泄 褞屑. 孝褝谐褝褝写 褔 褌褝褉 褞屑 褍褍 薪邪泄蟹写邪邪 褏褝谢卸 褔邪写邪邪谐爷泄 萤萤褉懈泄薪 爷薪褝薪 斜芯写懈褌 斜邪泄写谢邪邪 薪懈泄 薪褍褍谐爷泄 褑邪邪褋邪薪 写褝褝褉 褍褍写谢邪薪 斜懈褔褋褝薪 薪褜 褌爷爷薪懈泄 褝褋褋褝薪爷爷写 斜芯谢卸 斜懈写褝薪写 爷谢写褋褝薪 斜邪泄薪邪.
协薪褝 袥邪 袘芯褝褌懈 薪邪泄蟹 薪褜 斜邪褋 懈褏 谐芯褢 屑褍薪写邪谐 褏爷薪 斜邪泄卸. Voluntary Servitude (C邪泄薪 写褍褉褘薪 斜芯芯谢褔谢芯谢?) 薪褝褉褌褝泄 薪芯屑 谐邪褉谐邪卸 斜邪泄褋邪薪 斜邪泄薪邪. 协薪褝 薪芯屑 屑邪褕 褌芯屑 褍褌谐邪 褋邪薪邪邪谐 邪谐褍褍谢褋邪薪 斜邪泄褏 褞屑. 啸爷薪 谐褝写褝谐 邪屑褜褌邪薪 褟屑邪褉 薪褝谐 写邪褉邪薪谐褍泄谢邪谐褔懈泄薪 薪萤谢萤萤谢萤谢写 芯褉芯褏芯芯褉芯芯 懈谢斜褝写褝谐写褋褝薪 屑褝褌 斜芯谢卸 斜邪泄薪谐褘薪 写邪写邪谢写邪邪 褏萤褌谢萤谐写萤薪 褏萤胁褋萤萤褉 褝褉褏 褔萤谢萤萤 谐褝褏 芯泄谢谐芯谢褌芯芯 屑邪褉褌褔懈褏写邪谐 斜邪泄薪邪. 莹萤褉萤萤褉 褏褝谢斜褝谢 褏爷屑爷爷褋 褟屑邪褉 薪褝谐 褏邪邪薪褌 蟹邪褋邪谐谢邪谢 (褌萤褉 蟹邪褋谐懈泄薪) 写芯芯褉 懈褏 褌邪褌胁邪褉 褌萤谢 谐褝胁褝谢 褌萤谢写萤谐, 褝褏 芯褉薪褘 薪褝褉懈泄谐 斜邪褉褜卸 写邪泄薪 褏懈泄 谐褝胁褝谢 褍褍褏邪泄 褏邪褕谐懈褉褔 褏爷薪懈泄 邪屑懈泄谐 邪谢卸 褌邪谢写邪谐. 协薪褝 斜褍褉邪薪谐褍泄 褌芯泄褉谐芯芯褋 谐邪褉邪褏褘薪 褌褍谢 褕褍褍写 谢 褌褝褉 写邪褉邪薪谐褍泄谢邪谐褔懈泄谐 斜爷谐写 写邪谐邪邪褏邪邪 斜芯谢懈褏芯写 斜芯薪芯 谐褝卸 袥邪 袘芯褝褌懈 爷蟹褋褝薪 斜邪泄薪邪. 袠褏褝薪褏 褏爷屑爷爷褋 褞褍 褔 斜芯写芯谢谐爷泄 斜褍褋写褘薪 褏褝谢褋褝薪懈泄谐 写邪谐邪谐褔 斜芯谢卸 褑萤萤薪 褌芯芯薪褘 褏爷屑爷爷褋 褋褝褏褝褝褉褝胁褔 褝薪褝 薪褜 褌芯屑芯芯褏芯薪 爷褉 写爷薪写 褏爷褉谐褝卸 褔邪写写邪谐爷泄 褌褍褏邪泄 萤谐爷爷谢褋褝薪 斜邪泄写邪谐 谐褝薪褝. 袛邪褉邪邪 褝薪褝 褌褍褏邪泄 写褝谢谐褝褉褝薪谐爷泄 芯谢卸 褍薪褕薪邪 邪邪. 袘懈 褏褍胁懈泄薪 蟹爷谐褝褝褋褝褝 写邪泄薪写 屑邪褕 写褍褉谐爷泄. 袛邪泄薪 谐褝谐褔 爷薪褝褏褝褝褉懈泄薪 褍褌谐邪 褍褔懈褉谐爷泄 爷泄谢写褝谢 屑褝褌 褋邪薪邪谐写邪卸 蟹邪褉懈屑写邪邪 褟邪卸 写邪泄薪褘谐 斜邪泄谢写邪邪薪褘谐 谐邪褉谐邪褏谐爷泄 斜邪泄卸 斜芯谢芯褏 斜芯谢 谐褝卸 懈褏 斜芯写写芯谐 褕爷爷. 袦懈薪懈泄 斜芯写芯卸 芯谢褋芯薪 褕懈泄写褝谢 屑萤薪 谢 褟谐 袥邪 袘芯褝褌懈谐懈泄薪 褏褝谢写褝谐 褕懈谐 蟹爷谐褝褝褉 蟹褝褉 蟹褝胁褋谐褝褝 褏邪褟邪邪写 褟胁邪褏邪写 谢 斜芯谢芯褏 褞屑 褕懈谐. 携谐 啸械屑懈薪谐褍褝泄薪 写褝褝褉 谐邪褉写邪谐 褕懈谐 蟹爷谐褝褝褉 谢 芯褉褏懈芯写 褏邪泄褉褌邪泄 褏爷薪褌褝泄谐褝褝 懈薪褝褝卸 褏萤褏褉萤萤写 褍褍谢褋邪邪褉 邪褟谢邪邪写 褟胁褔懈褏 褏褝褉褝谐褌褝泄 褞屑 褕懈谐. 袚褝胁褔 褏爷薪 斜芯谢谐芯薪 懈薪谐褝卸 斜芯写芯卸 褔邪写邪褏 斜芯谢芯胁 褍褍? 袘芯谢芯屑卸谐爷泄 斜邪泄褏 谢 写邪邪.
袧褝谐 褌邪谢邪邪褉 袦芯薪褌械薪褜 懈褏 邪蟹褌邪泄 褏爷薪 斜邪泄卸褝褝. 袠泄屑 褋邪泄褏邪薪 薪萤褏萤褉谢萤谢褌褝泄 褍褔褉邪褏 蟹邪胁褕邪邪薪褌邪泄... 斜邪泄写邪谐 薪褜 褑邪谐邪邪褏邪薪 邪褌邪邪褉褏邪谢 褌萤褉爷爷谢褝褏谐爷泄 斜邪泄褏褘薪 邪褉谐邪谐爷泄.
小芯薪懈褉褏芯谢褌芯泄 斜邪褉懈屑褌褍褍写
- 袦芯薪褌械薪褜 袥邪褌懈薪 褏褝谢褝褝褉 褏褝谢写 芯褉褋芯薪. 袘邪谐邪写邪邪 谢邪褌懈薪 褏褝谢褌褝泄 谐褝褉懈泄薪 斜邪谐褕褌邪泄谐邪邪 谢邪褌懈薪邪邪褉 褟褉褜卸 褏褝谢写 芯褉褋芯薪. 孝褝谐褝褝写 蟹芯谐褋芯褏谐爷泄 斜邪褋 褌萤褉萤萤写 褍写邪邪谐爷泄 斜邪泄褏写邪邪 褌邪褉懈邪褔懈薪 邪泄谢写 褏爷褉谐褝谐写褝薪 褌褝薪写褝褝 褏褝谢写 芯褉芯褏褘薪 萤屑薪萤褏 褏爷褉褌谢褝褝 邪屑褜写邪褉褋邪薪 斜邪泄薪邪. 袗邪胁 薪褜 懈褏 褋芯薪懈褍褔褏邪薪 褌萤褉萤谢 斜爷褉懈泄薪 褌褍褉褕懈谢褌 褏懈泄褏 写褍褉褌邪泄 褏爷薪 斜邪泄褋邪薪 斜萤谐萤萤写 褌爷薪懈泄 褌褝褉 芯谢芯薪 褌萤褋谢爷爷写懈泄薪 薪褝谐 薪褜 袦芯薪褌械薪懈泄谐 褌萤褉萤谢褏萤萤褋 薪褜 褌褍褏邪泄薪 爷械懈泄薪褏褝褝 褋褌邪薪写邪褉褌邪邪褉 褌萤谐褋 褏爷薪 斜芯谢谐芯卸 褏爷屑爷爷卸爷爷谢褝褏 斜邪泄胁.
- 袦芯薪褌械薪懈泄 谐褝褉 斜爷谢懈泄薪 斜懈蟹薪械褋 斜芯谢芯褏 写邪褉褋薪褘 斜懈蟹薪械褋 芯写芯芯 褔 褏爷褉褌褝谢 邪卸懈谢谢邪谐邪邪褌邪泄 斜邪泄谐邪邪 谐褝薪褝. 袛邪褉邪邪 芯褔懈卸 写邪褉褋 邪胁褗褟 写邪邪 褏褝褏褝.
16-褉 蟹褍褍薪写 肖褉邪薪褑 芯褉芯薪 褕邪褕薪褘 褋萤褉谐萤谢写萤萤薪, 褌爷爷薪褝褝褋 爷爷写褋褝薪 懈褉谐褝薪懈泄 写邪泄薪写 褌褍泄谢写邪卸 褟写邪褉褋邪薪 斜邪泄写邪谢褌邪泄 斜邪泄卸褝褝. 协薪褝 芯褉芯芯 斜褍褋谐邪邪 斜邪泄写邪谢 袦芯薪褌械薪懈泄谐 褍谢褋 褌萤褉懈泄薪 芯褉芯谢褑芯芯薪芯芯褋 蟹邪泄谢褋褏懈泄卸 褏萤写萤萤 薪褍褌邪谐褉褍褍谐邪邪 褟胁邪褏邪写 懈褏褝褝褏褝薪 薪萤谢萤萤谢褋萤薪 斜芯谢芯谢褌芯泄.
袦邪薪褜 褝褉 械褉 薪褜 屑邪褕 褝薪谐懈泄薪 褏爷薪 斜邪泄褋邪薪 斜邪泄薪邪. 孝爷薪懈泄 褎懈谢芯褋芯褎懈 写芯褉薪褘薪 谐爷薪 褍褏邪邪薪褌邪泄 屑邪褕 芯泄褉褏芯薪 褋邪薪邪谐写褋邪薪. 袘爷褏 蟹爷泄谢 褏芯芯褋芯薪 谐褝写褝谐 褕懈谐 谢 邪屑褜写褉邪谢 谐褝褝褔懈写 薪褍褏谢邪谐写邪卸 邪屑褜写褉邪褏邪邪褉 蟹爷谐褝褝褉 写邪胁邪谢谐邪邪薪 写褍薪写 薪褜 褏萤胁卸 邪屑褜写邪褉. 小邪谢褏懈薪褘 褝褋褉褝谐 蟹邪邪胁邪谢 蟹萤褉卸 斜邪泄褏邪邪褉 褋邪谢褏懈 褍褉褍褍写邪卸 5 邪谢褏邪邪写 褋邪谢褏懈 薪邪屑写邪褏邪邪褉 斜褍褑邪邪写 1 邪谢褏邪褏邪写 褞褍 薪褜 斜芯谢芯褏谐爷泄 斜懈谢褝褝? 谐褝褏 爷蟹谢爷爷写 褌爷爷薪懈泄 邪屑褜写褉邪谢褘谐 写邪胁邪屑谐邪泄谢写邪谐 斜邪泄卸褝褝.
La Boetie - 谐褝褏 薪邪泄蟹 薪褜 懈褏 谐芯褢 芯芯. 啸褝写懈泄 斜芯谐懈薪芯褏芯薪 褔 褝薪褝 褏芯褢褉 屑邪邪薪褜 屑邪褕 褋邪泄褏邪薪 薪萤褏萤褉谢萤谢 爷爷褋谐褝卸 褔邪写褋邪薪 斜邪泄谐邪邪 褞屑. 袝褉 薪褜 爷爷褋谐褝褋褝薪 谐褝褏褝写 褏褝褑爷爷. 袦芯薪褌械薪懈泄褏褝褝褉 斜芯谢 褌褝写 300 卸懈谢写 谐邪薪褑 蟹邪褟邪卸 斜芯谢芯褏 蟹邪褟邪薪褘 褌萤褉屑萤谢 薪邪泄蟹褍褍写. 携谐 谢 褝胁谢爷爷谢写褝谐 褌芯谐谢芯芯屑褘薪 褏芯褢褉 褏褝褋褝谐 褕懈谐 斜懈械 斜懈械薪褝褝 芯泄谢谐芯卸 薪褝谐写褝卸 褔邪写写邪谐 斜邪泄卸褝褝. 袟萤胁褏萤薪 褌爷爷薪写 谢 褌褝褉 萤萤褉懈泄薪 卸懈薪褏褝薪褝 褌萤褉褏萤萤 褏邪褉褍褍谢卸, 萤萤褉懈泄薪褏萤萤褉萤萤 斜邪泄卸 褔邪写写邪谐 斜邪泄褋邪薪 谐褝薪褝. 袠薪谐褝褌谢褝褝 薪邪薪写懈谐薪邪写邪卸 斜邪泄褋邪薪 薪邪泄蟹褌邪泄谐邪邪 6褏邪薪 卸懈谢 褏邪屑褌 斜邪泄褏 褍褔懈褉褌邪泄 斜邪泄卸 薪邪泄蟹 薪褜 褏邪褉 蟹邪谢褍褍谐邪邪褉邪邪 蟹褍褍褉写邪邪褋 褏邪谢懈薪 芯写芯褏 褏褍胁褜褌邪泄 斜邪泄卸. 啸邪屑谐邪邪褋 褏邪泄褉褌邪泄 薪邪泄蟹褘谐邪邪 邪谢写邪卸 褌爷爷薪懈泄谐褝褝 邪屑褜写褉邪谢褘薪褏邪邪 褌褍褉褕懈写 褏邪褉褍褍褋邪卸, 写褍褉褋邪卸, 褏邪褌褍褍卸懈卸 懈褉褋褝薪 斜芯谢芯谢褌芯泄 褞屑. 孝褝谐褝褝写 褔 褌褝褉 褞屑 褍褍 薪邪泄蟹写邪邪 褏褝谢卸 褔邪写邪邪谐爷泄 萤萤褉懈泄薪 爷薪褝薪 斜芯写懈褌 斜邪泄写谢邪邪 薪懈泄 薪褍褍谐爷泄 褑邪邪褋邪薪 写褝褝褉 褍褍写谢邪薪 斜懈褔褋褝薪 薪褜 褌爷爷薪懈泄 褝褋褋褝薪爷爷写 斜芯谢卸 斜懈写褝薪写 爷谢写褋褝薪 斜邪泄薪邪.
协薪褝 袥邪 袘芯褝褌懈 薪邪泄蟹 薪褜 斜邪褋 懈褏 谐芯褢 屑褍薪写邪谐 褏爷薪 斜邪泄卸. Voluntary Servitude (C邪泄薪 写褍褉褘薪 斜芯芯谢褔谢芯谢?) 薪褝褉褌褝泄 薪芯屑 谐邪褉谐邪卸 斜邪泄褋邪薪 斜邪泄薪邪. 协薪褝 薪芯屑 屑邪褕 褌芯屑 褍褌谐邪 褋邪薪邪邪谐 邪谐褍褍谢褋邪薪 斜邪泄褏 褞屑. 啸爷薪 谐褝写褝谐 邪屑褜褌邪薪 褟屑邪褉 薪褝谐 写邪褉邪薪谐褍泄谢邪谐褔懈泄薪 薪萤谢萤萤谢萤谢写 芯褉芯褏芯芯褉芯芯 懈谢斜褝写褝谐写褋褝薪 屑褝褌 斜芯谢卸 斜邪泄薪谐褘薪 写邪写邪谢写邪邪 褏萤褌谢萤谐写萤薪 褏萤胁褋萤萤褉 褝褉褏 褔萤谢萤萤 谐褝褏 芯泄谢谐芯谢褌芯芯 屑邪褉褌褔懈褏写邪谐 斜邪泄薪邪. 莹萤褉萤萤褉 褏褝谢斜褝谢 褏爷屑爷爷褋 褟屑邪褉 薪褝谐 褏邪邪薪褌 蟹邪褋邪谐谢邪谢 (褌萤褉 蟹邪褋谐懈泄薪) 写芯芯褉 懈褏 褌邪褌胁邪褉 褌萤谢 谐褝胁褝谢 褌萤谢写萤谐, 褝褏 芯褉薪褘 薪褝褉懈泄谐 斜邪褉褜卸 写邪泄薪 褏懈泄 谐褝胁褝谢 褍褍褏邪泄 褏邪褕谐懈褉褔 褏爷薪懈泄 邪屑懈泄谐 邪谢卸 褌邪谢写邪谐. 协薪褝 斜褍褉邪薪谐褍泄 褌芯泄褉谐芯芯褋 谐邪褉邪褏褘薪 褌褍谢 褕褍褍写 谢 褌褝褉 写邪褉邪薪谐褍泄谢邪谐褔懈泄谐 斜爷谐写 写邪谐邪邪褏邪邪 斜芯谢懈褏芯写 斜芯薪芯 谐褝卸 袥邪 袘芯褝褌懈 爷蟹褋褝薪 斜邪泄薪邪. 袠褏褝薪褏 褏爷屑爷爷褋 褞褍 褔 斜芯写芯谢谐爷泄 斜褍褋写褘薪 褏褝谢褋褝薪懈泄谐 写邪谐邪谐褔 斜芯谢卸 褑萤萤薪 褌芯芯薪褘 褏爷屑爷爷褋 褋褝褏褝褝褉褝胁褔 褝薪褝 薪褜 褌芯屑芯芯褏芯薪 爷褉 写爷薪写 褏爷褉谐褝卸 褔邪写写邪谐爷泄 褌褍褏邪泄 萤谐爷爷谢褋褝薪 斜邪泄写邪谐 谐褝薪褝. 袛邪褉邪邪 褝薪褝 褌褍褏邪泄 写褝谢谐褝褉褝薪谐爷泄 芯谢卸 褍薪褕薪邪 邪邪. 袘懈 褏褍胁懈泄薪 蟹爷谐褝褝褋褝褝 写邪泄薪写 屑邪褕 写褍褉谐爷泄. 袛邪泄薪 谐褝谐褔 爷薪褝褏褝褝褉懈泄薪 褍褌谐邪 褍褔懈褉谐爷泄 爷泄谢写褝谢 屑褝褌 褋邪薪邪谐写邪卸 蟹邪褉懈屑写邪邪 褟邪卸 写邪泄薪褘谐 斜邪泄谢写邪邪薪褘谐 谐邪褉谐邪褏谐爷泄 斜邪泄卸 斜芯谢芯褏 斜芯谢 谐褝卸 懈褏 斜芯写写芯谐 褕爷爷. 袦懈薪懈泄 斜芯写芯卸 芯谢褋芯薪 褕懈泄写褝谢 屑萤薪 谢 褟谐 袥邪 袘芯褝褌懈谐懈泄薪 褏褝谢写褝谐 褕懈谐 蟹爷谐褝褝褉 蟹褝褉 蟹褝胁褋谐褝褝 褏邪褟邪邪写 褟胁邪褏邪写 谢 斜芯谢芯褏 褞屑 褕懈谐. 携谐 啸械屑懈薪谐褍褝泄薪 写褝褝褉 谐邪褉写邪谐 褕懈谐 蟹爷谐褝褝褉 谢 芯褉褏懈芯写 褏邪泄褉褌邪泄 褏爷薪褌褝泄谐褝褝 懈薪褝褝卸 褏萤褏褉萤萤写 褍褍谢褋邪邪褉 邪褟谢邪邪写 褟胁褔懈褏 褏褝褉褝谐褌褝泄 褞屑 褕懈谐. 袚褝胁褔 褏爷薪 斜芯谢谐芯薪 懈薪谐褝卸 斜芯写芯卸 褔邪写邪褏 斜芯谢芯胁 褍褍? 袘芯谢芯屑卸谐爷泄 斜邪泄褏 谢 写邪邪.
袧褝谐 褌邪谢邪邪褉 袦芯薪褌械薪褜 懈褏 邪蟹褌邪泄 褏爷薪 斜邪泄卸褝褝. 袠泄屑 褋邪泄褏邪薪 薪萤褏萤褉谢萤谢褌褝泄 褍褔褉邪褏 蟹邪胁褕邪邪薪褌邪泄... 斜邪泄写邪谐 薪褜 褑邪谐邪邪褏邪薪 邪褌邪邪褉褏邪谢 褌萤褉爷爷谢褝褏谐爷泄 斜邪泄褏褘薪 邪褉谐邪谐爷泄.
小芯薪懈褉褏芯谢褌芯泄 斜邪褉懈屑褌褍褍写
- 袦芯薪褌械薪褜 袥邪褌懈薪 褏褝谢褝褝褉 褏褝谢写 芯褉褋芯薪. 袘邪谐邪写邪邪 谢邪褌懈薪 褏褝谢褌褝泄 谐褝褉懈泄薪 斜邪谐褕褌邪泄谐邪邪 谢邪褌懈薪邪邪褉 褟褉褜卸 褏褝谢写 芯褉褋芯薪. 孝褝谐褝褝写 蟹芯谐褋芯褏谐爷泄 斜邪褋 褌萤褉萤萤写 褍写邪邪谐爷泄 斜邪泄褏写邪邪 褌邪褉懈邪褔懈薪 邪泄谢写 褏爷褉谐褝谐写褝薪 褌褝薪写褝褝 褏褝谢写 芯褉芯褏褘薪 萤屑薪萤褏 褏爷褉褌谢褝褝 邪屑褜写邪褉褋邪薪 斜邪泄薪邪. 袗邪胁 薪褜 懈褏 褋芯薪懈褍褔褏邪薪 褌萤褉萤谢 斜爷褉懈泄薪 褌褍褉褕懈谢褌 褏懈泄褏 写褍褉褌邪泄 褏爷薪 斜邪泄褋邪薪 斜萤谐萤萤写 褌爷薪懈泄 褌褝褉 芯谢芯薪 褌萤褋谢爷爷写懈泄薪 薪褝谐 薪褜 袦芯薪褌械薪懈泄谐 褌萤褉萤谢褏萤萤褋 薪褜 褌褍褏邪泄薪 爷械懈泄薪褏褝褝 褋褌邪薪写邪褉褌邪邪褉 褌萤谐褋 褏爷薪 斜芯谢谐芯卸 褏爷屑爷爷卸爷爷谢褝褏 斜邪泄胁.
- 袦芯薪褌械薪懈泄 谐褝褉 斜爷谢懈泄薪 斜懈蟹薪械褋 斜芯谢芯褏 写邪褉褋薪褘 斜懈蟹薪械褋 芯写芯芯 褔 褏爷褉褌褝谢 邪卸懈谢谢邪谐邪邪褌邪泄 斜邪泄谐邪邪 谐褝薪褝. 袛邪褉邪邪 芯褔懈卸 写邪褉褋 邪胁褗褟 写邪邪 褏褝褏褝.
September 5, 2017
I bought this book not knowing what to expect and, therefore, expecting very little. What a pleasant surprise. And pleasant is the right word for HOW TO LIVE. It is one of the most pleasantly thought-provoking books in memory. Part biography, part literary investigation, part historical commentary and part philosophy, Bakewell has written a smart and satisfying book that can be read quickly. I thought Bakewell's format (twenty attempts to answer a question) might be distracting, but not at all. HOW TO LIVE is about serious matters, yet qualifies as recreational reading too.
Michel du Montaigne is not widely read in the United States today and, I suspect, not very well known here either. He was a 16th Century French nobleman who lived in a time of civil war that was characterized by almost unimaginable cruelty between Catholic and Protestant zealots.
Montaigne lived two lives. One public. Another private. Bakewell details both, but his private life was the source of the Essays that established his fame. In certain parts of the world and among certain circles in the US, the Essays are still treasured as a source of comfort and practical wisdom for living well, particularly, in troubling times.
It has been Montaigne's fate to be reinterpreted as each new generation re-invented him to reflect the philosophical fashions of the day. Bakewell takes care to disentangle and debunk the various reinterpretations of Montaigne that have emerged over the centuries. For example, Bakewell demonstrates that Montaigne was not a free thinking enlightenment philosopher born two centuries too early. Rather he was a practitioner of a mixed stew of the classic Hellenistic philosophies: stoicism, epicureanism and skepticism, leavened with a love of life and good humor for others.
Nor was he a romantic as he was depicted by many of his readers in the 19th century. Far from it. Skeptical indifference and equilibrium were among his goals in living. Despite the enthusiasm of the romantics, Montaigne was cool and measured in his essays. These were qualities he admired and strived for. Indeed, Montaigne 's praise of ordinariness can be understood as a reaction to and distrust of the immoderate feelings later favored by the romantics.
Today, Montaigne is sometimes seen as a precursor to post-modernism. His secularism and casual detachment appeal to the post-modern sensibility. But he was a man of his times. Post-modernism would have appalled him. Bakewell skewers this nutty idea with characteristically good nature.
Bakewell wants to persuade her readers that Montaigne should not be categorized. She argues very credibly. But I came away from this book most impressed with his stoicism. Certainly, he appears to have borrowed liberally from many schools of thought. But first and foremost, he appears to have pursued the classic goal of a stoic, the cheerful acceptance of whatever happens. Judging from Bakewell's depiction, Montaigne seems to have achieved his goal for much of his later life.
Michel du Montaigne is not widely read in the United States today and, I suspect, not very well known here either. He was a 16th Century French nobleman who lived in a time of civil war that was characterized by almost unimaginable cruelty between Catholic and Protestant zealots.
Montaigne lived two lives. One public. Another private. Bakewell details both, but his private life was the source of the Essays that established his fame. In certain parts of the world and among certain circles in the US, the Essays are still treasured as a source of comfort and practical wisdom for living well, particularly, in troubling times.
It has been Montaigne's fate to be reinterpreted as each new generation re-invented him to reflect the philosophical fashions of the day. Bakewell takes care to disentangle and debunk the various reinterpretations of Montaigne that have emerged over the centuries. For example, Bakewell demonstrates that Montaigne was not a free thinking enlightenment philosopher born two centuries too early. Rather he was a practitioner of a mixed stew of the classic Hellenistic philosophies: stoicism, epicureanism and skepticism, leavened with a love of life and good humor for others.
Nor was he a romantic as he was depicted by many of his readers in the 19th century. Far from it. Skeptical indifference and equilibrium were among his goals in living. Despite the enthusiasm of the romantics, Montaigne was cool and measured in his essays. These were qualities he admired and strived for. Indeed, Montaigne 's praise of ordinariness can be understood as a reaction to and distrust of the immoderate feelings later favored by the romantics.
Today, Montaigne is sometimes seen as a precursor to post-modernism. His secularism and casual detachment appeal to the post-modern sensibility. But he was a man of his times. Post-modernism would have appalled him. Bakewell skewers this nutty idea with characteristically good nature.
Bakewell wants to persuade her readers that Montaigne should not be categorized. She argues very credibly. But I came away from this book most impressed with his stoicism. Certainly, he appears to have borrowed liberally from many schools of thought. But first and foremost, he appears to have pursued the classic goal of a stoic, the cheerful acceptance of whatever happens. Judging from Bakewell's depiction, Montaigne seems to have achieved his goal for much of his later life.
Shelved as 'ongoing'
April 20, 2023The perfect book to spur you on to read Montaigne yourself.
June 22, 2012
I got an early copy of this book for a project I am working on. It is spectacular. The book was a bestseller in the UK and was featured in a 6 part series in The Guardian. The format of the book is a bit unusual, instead of chapters it is made up of 20 Montaigne style essays that discuss the man from a variety of different perspectives. I'm very into Montaigne at the moment, as he is an interesting counter to the Stoics and to the Epicureans. More accurately, he is a combination of the two plus about a thousand other schools of thought and that is why he is so interesting. I would recommending reading some of his essays first, my favorites are To Philosophize is to Learn How to Die and On Experience and On the Cannibals. If you like them and this book, I found a short but helpful biography of Montaigne by Peter Burke that focused on putting him in historical context.
October 10, 2022
Nothing to haggle on the great value of Montaigne and his Essays, but this introduction was a bit disappointing. Maybe my expectations were too high, but Bakewell鈥檚 approach is far too elaborate, and at the same time didn't add incredibly much. As with many things, nothing beats the original. It鈥檚 a pity, because I liked her very much.
April 26, 2019
讴丕賮讴丕 蹖賴 噩賲賱賴 丿丕乇賴 讴賴 賲蹖诏賴 芦讴鬲丕亘 亘丕蹖丿 賲丕賳賳丿 鬲亘乇蹖 亘丕卮丿 亘乇丕蹖 丿乇蹖丕蹖 蹖禺鈥屫藏� 丿乇賵賳賲丕賳禄
丕蹖賳 讴鬲丕亘 亘乇丕蹖 賲賳 賴賲賵賳 鬲亘乇 亘賵丿 讴賴 夭丿 賵 禺乇丿 讴乇丿 丿乇蹖丕蹖 蹖禺鈥屫藏� 丿乇賵賳賲 乇賵 !!
丕賵賱蹖賳 亘丕乇 丕爻賲 賲賵賳鬲賳蹖 乇賵 鬲賵蹖 讴鬲丕亘 鬲爻賱蹖鈥屫ㄘ篡屸€屬囏й� 賮賱爻賮賴 卮賳蹖丿賲. 亘乇丕賲 胤乇夭 賮讴乇卮 噩丕賱亘 亘賵丿. 丿賵爻鬲 丿丕卮鬲賲 丕夭卮 亘蹖卮鬲乇 亘丿賵賳賲 賵 丕蹖賳 讴鬲丕亘 乇賵 丕賳鬲禺丕亘 讴乇丿賲.
亘乇丕蹖 讴爻蹖 讴賴 讴賲丕賱鈥屭必й屰� 亘蹖賲丕乇诏賵賳賴鈥屫й� 丿丕乇賴 賲賵丕噩賴 卮丿賳 亘丕 賮賱爻賮賴鈥屫й� 讴賴 丕氐賱 丨乇賮卮 倬匕蹖乇卮 賳賯氐鈥屬囏й� 丕賳爻丕賳賴 趩賯丿乇 賲蹖鬲賵賳賴 鬲讴丕賳 丿賴賳丿賴 亘丕卮賴責
亘乇丕蹖 讴爻蹖 讴賴 丿丕乇賴 亘丕 禺賵丿卮 賲蹖噩賳诏賴 鬲丕 倬蹖卮鈥屫①呚囏й� 賳丕禺賵卮丕蹖賳丿 乇賵 丨匕賮 讴賳賴 禺賵賳丿賳 丕夭 賲蹖丕賳賴鈥屫辟堐� 賵 毓卮賯 亘賴 鬲賯丿蹖乇 趩賯丿乇 賲蹖鬲賵賳賴 丿乇丿賳丕讴 亘丕卮賴責
禺賵賳丿賳 丕夭 賲賵賳鬲賳蹖 亘乇丕蹖 賲賳 鬲讴丕賳鈥屫囐嗀� 賵 丿乇丿賳丕讴 亘賵丿. 禺蹖賱蹖 賲賯丕賵賲鬲 讴乇丿賲 讴賴 賳倬匕蹖乇賲 賲爻賱讴 乇賵丕賯蹖鈥屬呚⒇ㄘ� 乇賵貙 卮讴丕讴蹖鬲 倬賵乇賴賵賳蹖卮 乇賵貙 賲蹖丕賳賴鈥屫辟堐� 賵 丕毓鬲丿丕賱卮 乇賵貙 讴賳丕乇 丕賵賲丿賳卮 亘丕 鬲囟丕丿賴丕 乇賵. 賵賱蹖 賵丕賯毓蹖鬲 丕蹖賳賴 讴賴 賳鬲賵賳爻鬲賲 趩賵賳 賮賱爻賮賴鈥屫ж� 丿賯蹖賯丕 倬丕爻禺 亘賵丿 亘賴 丕賵賳趩賴 亘丕毓孬 賲賱丕賱 賲賳 卮丿賴 亘賵丿.
噩丕賱亘賴 讴賴 讴鬲丕亘賴丕 禺賵丿卮賵賳 丕賳鬲禺丕亘 賲蹖讴賳賳 趩賴 夭賲丕賳蹖 禺賵賳丿賴 亘卮賳. 丕蹖賳 讴鬲丕亘 乇賵 賲賳 丿賯蹖賯丕 夭賲丕賳蹖 禺賵賳丿賲 讴賴 鬲卮賳賴鈥屫臂屬� 亘賵丿賲 亘乇丕蹖 倬丕爻禺 亘賴 丕蹖賳讴賴 趩胤賵乇 亘丕蹖丿 夭賳丿诏蹖 讴賳賲責 賵 趩賴 噩賵丕亘蹖 卮蹖乇蹖賳鈥屫� 丕夭 丕蹖賳 賲蹖鬲賵賳爻鬲賲 亘诏蹖乇賲 亘毓丿 丕夭 賲夭賴 賲夭賴 讴乇丿賳 氐賮丨丕鬲 丕蹖賳 讴鬲丕亘: 芦亘诏匕丕乇蹖丿 夭賳丿诏蹖 噩賵丕亘 禺賵丿 亘丕卮丿禄
賴賲蹖卮賴 亘丕 禺賵丿賲 賲蹖诏賮鬲賲 丕蹖賳丕蹖蹖 讴賴 賲蹖诏賳 賮賱丕賳 讴鬲丕亘 夭賳丿诏蹖 賲賳賵 賲鬲丨賵賱 讴乇丿 賵 丕蹖賳丕貙 賯胤毓丕 噩賵诏蹖乇 卮丿賳.
丨乇賮賲賵 倬爻 賲蹖诏蹖乇賲
亘乇丕蹖 賴乇 丌丿賲蹖 蹖賴 讴鬲丕亘 賴爻鬲 讴賴 丕诏乇 亘賴 賵賯鬲卮 亘禺賵賳賴 賲蹖鬲賵賳賴 丿賳蹖丕卮賵 夭蹖乇 賵 乇賵 讴賳賴
讴鬲丕亘蹖 讴賴 丿賳蹖丕蹖 賲賳賵 夭蹖乇 賵 乇賵 讴乇丿 賴賲蹖賳 讴鬲丕亘賴.
丕氐賱丕 卮亘蹖賴 乇蹖賵蹖賵 賳卮丿 丕蹖賳丕蹖蹖 讴賴 賳賵卮鬲賲馃榿 卮亘蹖賴 賲賯丿賲賴 賲鬲乇噩賲 蹖丕 賵蹖乇丕爻鬲丕乇 卮丿賴 丕夭 亘爻 倬乇 丕夭 卮賵乇賴.
卮丕蹖丿 亘毓丿丕 丕氐賱丕丨卮 讴乇丿賲 賵 噩賵乇 丿蹖诏賴鈥屫й� 賳賵卮鬲賲卮. 賵賯鬲蹖 鬲亘 賵 鬲丕亘 讴卮賮蹖丕鬲 噩丿蹖丿賲 亘丕 賲賵賳鬲賳蹖 蹖賴 讴賲 禺賵丕亘蹖丿賴 亘丕卮賴.
丕蹖賳 讴鬲丕亘 亘乇丕蹖 賲賳 賴賲賵賳 鬲亘乇 亘賵丿 讴賴 夭丿 賵 禺乇丿 讴乇丿 丿乇蹖丕蹖 蹖禺鈥屫藏� 丿乇賵賳賲 乇賵 !!
丕賵賱蹖賳 亘丕乇 丕爻賲 賲賵賳鬲賳蹖 乇賵 鬲賵蹖 讴鬲丕亘 鬲爻賱蹖鈥屫ㄘ篡屸€屬囏й� 賮賱爻賮賴 卮賳蹖丿賲. 亘乇丕賲 胤乇夭 賮讴乇卮 噩丕賱亘 亘賵丿. 丿賵爻鬲 丿丕卮鬲賲 丕夭卮 亘蹖卮鬲乇 亘丿賵賳賲 賵 丕蹖賳 讴鬲丕亘 乇賵 丕賳鬲禺丕亘 讴乇丿賲.
亘乇丕蹖 讴爻蹖 讴賴 讴賲丕賱鈥屭必й屰� 亘蹖賲丕乇诏賵賳賴鈥屫й� 丿丕乇賴 賲賵丕噩賴 卮丿賳 亘丕 賮賱爻賮賴鈥屫й� 讴賴 丕氐賱 丨乇賮卮 倬匕蹖乇卮 賳賯氐鈥屬囏й� 丕賳爻丕賳賴 趩賯丿乇 賲蹖鬲賵賳賴 鬲讴丕賳 丿賴賳丿賴 亘丕卮賴責
亘乇丕蹖 讴爻蹖 讴賴 丿丕乇賴 亘丕 禺賵丿卮 賲蹖噩賳诏賴 鬲丕 倬蹖卮鈥屫①呚囏й� 賳丕禺賵卮丕蹖賳丿 乇賵 丨匕賮 讴賳賴 禺賵賳丿賳 丕夭 賲蹖丕賳賴鈥屫辟堐� 賵 毓卮賯 亘賴 鬲賯丿蹖乇 趩賯丿乇 賲蹖鬲賵賳賴 丿乇丿賳丕讴 亘丕卮賴責
禺賵賳丿賳 丕夭 賲賵賳鬲賳蹖 亘乇丕蹖 賲賳 鬲讴丕賳鈥屫囐嗀� 賵 丿乇丿賳丕讴 亘賵丿. 禺蹖賱蹖 賲賯丕賵賲鬲 讴乇丿賲 讴賴 賳倬匕蹖乇賲 賲爻賱讴 乇賵丕賯蹖鈥屬呚⒇ㄘ� 乇賵貙 卮讴丕讴蹖鬲 倬賵乇賴賵賳蹖卮 乇賵貙 賲蹖丕賳賴鈥屫辟堐� 賵 丕毓鬲丿丕賱卮 乇賵貙 讴賳丕乇 丕賵賲丿賳卮 亘丕 鬲囟丕丿賴丕 乇賵. 賵賱蹖 賵丕賯毓蹖鬲 丕蹖賳賴 讴賴 賳鬲賵賳爻鬲賲 趩賵賳 賮賱爻賮賴鈥屫ж� 丿賯蹖賯丕 倬丕爻禺 亘賵丿 亘賴 丕賵賳趩賴 亘丕毓孬 賲賱丕賱 賲賳 卮丿賴 亘賵丿.
噩丕賱亘賴 讴賴 讴鬲丕亘賴丕 禺賵丿卮賵賳 丕賳鬲禺丕亘 賲蹖讴賳賳 趩賴 夭賲丕賳蹖 禺賵賳丿賴 亘卮賳. 丕蹖賳 讴鬲丕亘 乇賵 賲賳 丿賯蹖賯丕 夭賲丕賳蹖 禺賵賳丿賲 讴賴 鬲卮賳賴鈥屫臂屬� 亘賵丿賲 亘乇丕蹖 倬丕爻禺 亘賴 丕蹖賳讴賴 趩胤賵乇 亘丕蹖丿 夭賳丿诏蹖 讴賳賲責 賵 趩賴 噩賵丕亘蹖 卮蹖乇蹖賳鈥屫� 丕夭 丕蹖賳 賲蹖鬲賵賳爻鬲賲 亘诏蹖乇賲 亘毓丿 丕夭 賲夭賴 賲夭賴 讴乇丿賳 氐賮丨丕鬲 丕蹖賳 讴鬲丕亘: 芦亘诏匕丕乇蹖丿 夭賳丿诏蹖 噩賵丕亘 禺賵丿 亘丕卮丿禄
賴賲蹖卮賴 亘丕 禺賵丿賲 賲蹖诏賮鬲賲 丕蹖賳丕蹖蹖 讴賴 賲蹖诏賳 賮賱丕賳 讴鬲丕亘 夭賳丿诏蹖 賲賳賵 賲鬲丨賵賱 讴乇丿 賵 丕蹖賳丕貙 賯胤毓丕 噩賵诏蹖乇 卮丿賳.
丨乇賮賲賵 倬爻 賲蹖诏蹖乇賲
亘乇丕蹖 賴乇 丌丿賲蹖 蹖賴 讴鬲丕亘 賴爻鬲 讴賴 丕诏乇 亘賴 賵賯鬲卮 亘禺賵賳賴 賲蹖鬲賵賳賴 丿賳蹖丕卮賵 夭蹖乇 賵 乇賵 讴賳賴
讴鬲丕亘蹖 讴賴 丿賳蹖丕蹖 賲賳賵 夭蹖乇 賵 乇賵 讴乇丿 賴賲蹖賳 讴鬲丕亘賴.
丕氐賱丕 卮亘蹖賴 乇蹖賵蹖賵 賳卮丿 丕蹖賳丕蹖蹖 讴賴 賳賵卮鬲賲馃榿 卮亘蹖賴 賲賯丿賲賴 賲鬲乇噩賲 蹖丕 賵蹖乇丕爻鬲丕乇 卮丿賴 丕夭 亘爻 倬乇 丕夭 卮賵乇賴.
卮丕蹖丿 亘毓丿丕 丕氐賱丕丨卮 讴乇丿賲 賵 噩賵乇 丿蹖诏賴鈥屫й� 賳賵卮鬲賲卮. 賵賯鬲蹖 鬲亘 賵 鬲丕亘 讴卮賮蹖丕鬲 噩丿蹖丿賲 亘丕 賲賵賳鬲賳蹖 蹖賴 讴賲 禺賵丕亘蹖丿賴 亘丕卮賴.
March 27, 2012
Despite some initial warning signs (enumerated list, self help), the fantastic cover art and the fact that this book is about Montaigne drew me in. I've started reading his Essays several times and always bailed for one reason or another. I picked this up hoping it would give me some context and get me more excited to read, and maybe even finish the essays. It did. How to Live isn't just a biography of Montaigne, it's a history of Essays with a ton of rich context and interesting descriptions of the ways they have been influential throughout history. The 20 answers to the question of "how to live" don't define the book as much as give it some nice structure.
Instead of urging constant improvement like a typical self help book would do, How to Live feels like it's written to give you permission to live a more examined life. Montaigne didn't go through life explicitly seeking improvement, instead he sought eudaimonia or "human flourishing." Often, finding that meant cutting back, spending more time alone, doing a good job but not a great job, focusing less on relationships and more on knowing and being comfortable with yourself. His essays, rather than preaching, are simply observations, mostly about his internal world.
Knowing Montaigne a little better, I feel more free to abstain from having an opinion on anything and everything. Montaigne is famous for reviving the Pyrrhonian Stoicsm idea of epohke which means "I suspend judgement," or as Sextus put it more verbosely, "I now feel in such a way as neither to posit dogmatically nor to reject any of the things falling under this investigation." Epohke is different from the contemporary concept of open-mindedness. Today to be open-minded is to accept everything and everyone as they are. Epohke doesn't have a goal of acceptance, it is goalless. It's an approach that may not work all the time, but settling in to that mode of thought, even for a short period of time, can be incredibly freeing.
Even in his stoicism Montaigne was not dogmatic. He summarized himself as "extremely idle, extremely independent, both by nature and by art." What he did he did because he wanted to. Honor played a part, civic-mindedness played a part, love of his friends and family played a part, but overall he was true to himself. It's hard for me to grasp this entirely, but How to Live gave me a good start and made me excited to read more. Shakespeare was influenced by Montaigne and on occasion heavily borrowed from his works. Nietzsche was influenced by him, Flaubert, Joyce, Rousseau, Descartes and Virginia Wolf were all very heavily influenced by Montaigne and after reading How to Live, I'm going to very humbly throw my name into that list too.
Instead of urging constant improvement like a typical self help book would do, How to Live feels like it's written to give you permission to live a more examined life. Montaigne didn't go through life explicitly seeking improvement, instead he sought eudaimonia or "human flourishing." Often, finding that meant cutting back, spending more time alone, doing a good job but not a great job, focusing less on relationships and more on knowing and being comfortable with yourself. His essays, rather than preaching, are simply observations, mostly about his internal world.
Knowing Montaigne a little better, I feel more free to abstain from having an opinion on anything and everything. Montaigne is famous for reviving the Pyrrhonian Stoicsm idea of epohke which means "I suspend judgement," or as Sextus put it more verbosely, "I now feel in such a way as neither to posit dogmatically nor to reject any of the things falling under this investigation." Epohke is different from the contemporary concept of open-mindedness. Today to be open-minded is to accept everything and everyone as they are. Epohke doesn't have a goal of acceptance, it is goalless. It's an approach that may not work all the time, but settling in to that mode of thought, even for a short period of time, can be incredibly freeing.
Even in his stoicism Montaigne was not dogmatic. He summarized himself as "extremely idle, extremely independent, both by nature and by art." What he did he did because he wanted to. Honor played a part, civic-mindedness played a part, love of his friends and family played a part, but overall he was true to himself. It's hard for me to grasp this entirely, but How to Live gave me a good start and made me excited to read more. Shakespeare was influenced by Montaigne and on occasion heavily borrowed from his works. Nietzsche was influenced by him, Flaubert, Joyce, Rousseau, Descartes and Virginia Wolf were all very heavily influenced by Montaigne and after reading How to Live, I'm going to very humbly throw my name into that list too.
April 28, 2023
Sarah Bakewell mixes biography, 16th Century French history, philosophy, and translation/publishing history in her book about Michel de Montaigne. He's a fascinating man, and "How to Live" is an enticement to read Montaigne's "The Complete Essays."
by
by
May 31, 2011
When the publishing industry is in decline and our expectation of instant gratification make TV and the internet our primary sources for news, one would have to ask oneself: is this the best time to publish a new book on the philosophy of a discursive French essayist who died over 400 years ago? Of course, the answer would have to be 鈥渋t depends.鈥� Sarah Bakewell has managed to make Michel de Montaigne seem relevant, perhaps even revolutionary, but certainly eminently likeable. Montaigne would have been an exceedingly popular blogger, for he took incidents of daily life and held them up for examination as well as using them as stepping stones to rambling narrative. He inspired loyal devotees and provoked, and enjoyed, passionate rebuttal. 鈥淣o propositions astonish me, no belief offends me, whatever contrast it offers with my own.鈥� One could argue endlessly, happily, and undoubtedly profitably, with such a man.
For twenty years, from ages 38 to 59, he mainly stayed at his estate in the Bordeaux region along the Dordogne River, and wrote essays. He came close to death in a riding accident, weathered various occurrences of plague (though the love of a lifetime, La Bo茅tie, was taken), and was victim of various ailments that could have been alleviated today but which eventually killed him. Importantly, he lived through the period of time known as The Saint Bartholomew Wars, which was recently cited in a book on modern counter-insurgency as an example of one of the longest and most consequential non-state religion-based internecine conflicts characterized by extreme violence, bloodshed and carnage: Catholics on Protestants. It led Montaigne to write, 鈥淭here is no hostility that exceeds Christian hostility.鈥� And yet Montaigne managed to maintain a sense of proportion and breadth of perspective that seems positively Zen in this day and age.
Montaigne had a fascination with pragmatic schools of philosophy like Stoicism, Epicureanism, and Skepticism. All these schools had the same aim: to achieve a way of living known as "happiness," "joy," or "human flourishing" (from the Greek eudaimonia). The schools agreed that the best path to eudaimonia was ataraxia, which can be translated as "imperturbability" or "freedom from anxiety." (Does this not sound like Buddhism to you?) It appears a key to living well, fully, and without regret is cultivating mindfulness:
But I haven鈥檛 yet said what it is about this book that makes me convinced there is no better time to introduce this back into the mainstream. It is Sarah Bakewell鈥檚 handling of the material, in which she proves herself a fascinating conversationalist. In lesser hands, the material could have seemed distant at best. But she allows Montaigne himself to shine: his work seems as amusing and fresh as a friend declaiming over a glass of wine鈥攔ed wine, white wine鈥攜ou never know with Michel. I haven鈥檛 yet read Montaigne鈥檚 Essays , but I certainly intend to now. It seems a pity to leave Montaigne to experts. More than that, who couldn鈥檛 use a clever best friend? I relished the background and erudition Bakewell brought to the picnic. Every page was a delight.
For twenty years, from ages 38 to 59, he mainly stayed at his estate in the Bordeaux region along the Dordogne River, and wrote essays. He came close to death in a riding accident, weathered various occurrences of plague (though the love of a lifetime, La Bo茅tie, was taken), and was victim of various ailments that could have been alleviated today but which eventually killed him. Importantly, he lived through the period of time known as The Saint Bartholomew Wars, which was recently cited in a book on modern counter-insurgency as an example of one of the longest and most consequential non-state religion-based internecine conflicts characterized by extreme violence, bloodshed and carnage: Catholics on Protestants. It led Montaigne to write, 鈥淭here is no hostility that exceeds Christian hostility.鈥� And yet Montaigne managed to maintain a sense of proportion and breadth of perspective that seems positively Zen in this day and age.
Montaigne had a fascination with pragmatic schools of philosophy like Stoicism, Epicureanism, and Skepticism. All these schools had the same aim: to achieve a way of living known as "happiness," "joy," or "human flourishing" (from the Greek eudaimonia). The schools agreed that the best path to eudaimonia was ataraxia, which can be translated as "imperturbability" or "freedom from anxiety." (Does this not sound like Buddhism to you?) It appears a key to living well, fully, and without regret is cultivating mindfulness:
A person who does not sleepwalk through the world鈥s freed to respond to situations in the right way, without hesitation鈥攁s if they were questions asked all of a sudden, as Epictetus puts it. A violent attack, a quarrel, the loss of a friend: all these are demands barked at you by life, as by a schoolteacher trying to catch you not paying attention in class. Even a moment of boredom is such a question. Whatever happens, however unforeseen it is, you should be able to respond in a suitable way. This is why, for Montaigne, learning to live 鈥渁ppropriately鈥� (脿 propos) is the 鈥済reat and glorious masterpiece鈥� of human life. (pp. 111-112)
But I haven鈥檛 yet said what it is about this book that makes me convinced there is no better time to introduce this back into the mainstream. It is Sarah Bakewell鈥檚 handling of the material, in which she proves herself a fascinating conversationalist. In lesser hands, the material could have seemed distant at best. But she allows Montaigne himself to shine: his work seems as amusing and fresh as a friend declaiming over a glass of wine鈥攔ed wine, white wine鈥攜ou never know with Michel. I haven鈥檛 yet read Montaigne鈥檚 Essays , but I certainly intend to now. It seems a pity to leave Montaigne to experts. More than that, who couldn鈥檛 use a clever best friend? I relished the background and erudition Bakewell brought to the picnic. Every page was a delight.
January 5, 2022
An excellent historical biography of Michel de Montaigne, the French Renaissance philosopher (late 1500s) and author of the Essays. Montaigne's Essays explore what it is to be a human being on the material plane. I recommend him to everyone. He is the warmest and most companionable of philosophers, easy to read--not an abstract thinker, he likes life in the concrete and anecdotal. We won't have anyone so appealing and readable again until we get to Nietzsche--who was himself very fond of Montaigne.
I recommend that people read How To Live after rather than before reading the Essays. Montaigne needs no explicators--he's straightforward and rambling and charming and the first to talk about himself as a human animal--something that shocked his contemporaries. It's only when you have a sense Montaigne through the Essays, his intimacy with the reader, his companionability, his honesty without flourishes or abstraction, that you'll want to know more about his life and times (and my god, what times, horrific religious civil wars in France plus periodic appearances of the Plague). How to Live gives us the context in which he thought and wrote, as well as the way successive generations have claimed him for their own--beautifully unfolded in "twenty attempts at an answer."
Philosophy is at its best when it's addressing the question 'How to Live.' In former times, people didn't read 'self-help' books, they read philosophy, where great minds confronted life's bigger questions Montaigne is my favorite self-help go-to, because he is so earthy, so accepting of himself and others. He doesn't offer you a plan to improve yourself, no picture of ideal life, but a picture of humans living according to their nature and within their own times, a man of boundless curiosity. The Bakewell biography presents a multi-scale picture of Montaigne the man, the landowner, the politician, the traveler, amid the struggles and turmoil of sixteenth-century Europe, as well as the way his work was claimed by succeeding generations of readers of wildly varying causes and purposes. All of them saw themselves in him, because he contained multitudes. He wasn't afraid of his contradictions--he embraced them as part of being human.
First read the Essays, then read How to Live.
I recommend that people read How To Live after rather than before reading the Essays. Montaigne needs no explicators--he's straightforward and rambling and charming and the first to talk about himself as a human animal--something that shocked his contemporaries. It's only when you have a sense Montaigne through the Essays, his intimacy with the reader, his companionability, his honesty without flourishes or abstraction, that you'll want to know more about his life and times (and my god, what times, horrific religious civil wars in France plus periodic appearances of the Plague). How to Live gives us the context in which he thought and wrote, as well as the way successive generations have claimed him for their own--beautifully unfolded in "twenty attempts at an answer."
Philosophy is at its best when it's addressing the question 'How to Live.' In former times, people didn't read 'self-help' books, they read philosophy, where great minds confronted life's bigger questions Montaigne is my favorite self-help go-to, because he is so earthy, so accepting of himself and others. He doesn't offer you a plan to improve yourself, no picture of ideal life, but a picture of humans living according to their nature and within their own times, a man of boundless curiosity. The Bakewell biography presents a multi-scale picture of Montaigne the man, the landowner, the politician, the traveler, amid the struggles and turmoil of sixteenth-century Europe, as well as the way his work was claimed by succeeding generations of readers of wildly varying causes and purposes. All of them saw themselves in him, because he contained multitudes. He wasn't afraid of his contradictions--he embraced them as part of being human.
First read the Essays, then read How to Live.
February 21, 2019
I was looking for something like this, since I have always been curious of Montaigne but I never got up the nerve to read him, so this is a great introduction, and I learned a few more things too. I guess I was kind of looking for a little self help, but without it being self help openly, and I enjoyed it a lot.
March 27, 2020
賰賷賮 鬲購毓丕卮 丕賱丨賷丕丞 兀賵 丨賷丕丞 賲賵賳鬲丕賳賷.....爻丕乇丞 亘賰賵賷賱
鬲乇噩賲丞: 爻賴丕賲 亘賳鬲 爻賳賷丞 賵毓亘丿丕賱爻賱丕賲
丿丕 賰鬲丕亘 乇丕賷賯貙 爻賱爻貙 賲賲鬲毓貙 丿丕賮賷亍貙 兀賮賰丕乇賴 毓賲賷賯丞 賵毓乇囟賴丕 賵丕囟丨 賵賲亘丕卮乇 賵亘爻賷胤貙 賮賷賴 賰賱 賲賵丕氐賮丕鬲 丕賱賰鬲丕亘 丕賱噩賷丿 賮賷 丕賱兀賵賯丕鬲 丿賷貙 賵丕賱鬲乇噩賲丞 亘鬲丕毓鬲賴 賲賵賮賯賴 噩丿丕.
鬲乇噩賲丞: 爻賴丕賲 亘賳鬲 爻賳賷丞 賵毓亘丿丕賱爻賱丕賲
丿丕 賰鬲丕亘 乇丕賷賯貙 爻賱爻貙 賲賲鬲毓貙 丿丕賮賷亍貙 兀賮賰丕乇賴 毓賲賷賯丞 賵毓乇囟賴丕 賵丕囟丨 賵賲亘丕卮乇 賵亘爻賷胤貙 賮賷賴 賰賱 賲賵丕氐賮丕鬲 丕賱賰鬲丕亘 丕賱噩賷丿 賮賷 丕賱兀賵賯丕鬲 丿賷貙 賵丕賱鬲乇噩賲丞 亘鬲丕毓鬲賴 賲賵賮賯賴 噩丿丕.
January 16, 2012
I dunno. I was expecting something a little jazzier, a little more hip to the jive. The title and subtitle seem to promise a searching, po-mo genre bender, but How to Live is a fairly conventional biography that could have been written at any time in the last fifty years or so. The author comes across as an over-earnest popularizer: "See, kids? Isn鈥檛 Montaigne cool? Now I鈥檓 going to tell you about the St. Bartholomew鈥檚 Day massacre, which is also super interesting. But first we have to go all the way back to the Reformation. Can anyone tell me what the Reformation was...?" Ugh. I may be an idiot, but I鈥檓 not twelve.
OTOH, thanks to this book, I can now add Montaigne to my mental list of writers whose penises were probably smaller than mine. So far, it鈥檚 just him and poor old Malcolm Lowry, but new candidates are always welcome. Send photos.
OTOH, thanks to this book, I can now add Montaigne to my mental list of writers whose penises were probably smaller than mine. So far, it鈥檚 just him and poor old Malcolm Lowry, but new candidates are always welcome. Send photos.
April 21, 2023
丕賱賰鬲丕亘 賷鬲胤乇賯 賱丨賷丕丞 丕賱賲賮賰乇 丕賱賮乇賳爻賷 賲賵賳鬲丕賳賷 氐丕丨亘 賰鬲丕亘 "丕賱賲賯丕賱丕鬲" 賵 賴賵 賰鬲丕亘 囟禺賲 賷噩賲毓 賯賳丕毓丕鬲賴 賵 賮賱爻賮鬲賴 丨賵賱 丕賱丨賷丕丞 賵 賰鬲丕亘賳丕 亘丿賵乇賴 賷噩賷亘賳丕 毓賳 爻丐丕賱 : 賰賷賮 鬲毓賷卮 丕賱丨賷丕丞責 賲賳 禺賱丕賱 兀噩丕亘丕鬲 賲賵賳鬲丕賳賷 毓亘乇 賰鬲丕亘賴 丕賱爻丕賱賮 丕賱匕賰乇.
賴賵 賰鬲丕亘 賷噩賲毓 亘賷賳 丕賱鬲丕乇賷禺 丕賱賮乇丿賷 /丕賱卮禺氐賷 賱賲賵賳鬲丕賳賷 賵 賰匕賱賰 鬲丕乇賷禺賴 丕賱賮賰乇賷 賵 丕賱爻賷丕爻賷 賲毓 鬲賯丿賷賲 鬲丕乇賷禺 兀賵乇賵亘丕 賵 禺氐賵氐丕 賮乇賳爻丕 賮賷 亘丿丕賷丞 丕賱毓氐乇 丕賱丨丿賷孬.
賴賵 賰鬲丕亘 賲賲鬲毓 亘賱睾丞 賲賲鬲毓丞 賵 賲乇丨丞 賵 亘爻賷胤丞
賴賵 賰鬲丕亘 賷噩賲毓 亘賷賳 丕賱鬲丕乇賷禺 丕賱賮乇丿賷 /丕賱卮禺氐賷 賱賲賵賳鬲丕賳賷 賵 賰匕賱賰 鬲丕乇賷禺賴 丕賱賮賰乇賷 賵 丕賱爻賷丕爻賷 賲毓 鬲賯丿賷賲 鬲丕乇賷禺 兀賵乇賵亘丕 賵 禺氐賵氐丕 賮乇賳爻丕 賮賷 亘丿丕賷丞 丕賱毓氐乇 丕賱丨丿賷孬.
賴賵 賰鬲丕亘 賲賲鬲毓 亘賱睾丞 賲賲鬲毓丞 賵 賲乇丨丞 賵 亘爻賷胤丞
July 9, 2020
鈥炐澭徯夹� 薪懈褖芯 锌芯-褋泻褗锌芯 褋褌褉褍胁邪褖芯 芯褌 谐褉懈卸邪褌邪 懈 褌褉褍写邪, 邪 锌褗泻 邪蟹 薪械 褌褗褉褋褟 薪懈褖芯 写褉褍谐芯, 芯褋胁械薪 写邪 褋械 芯褌锌褍褋薪邪 懈 褉邪蟹褋谢邪斜褟.鈥�
袣邪泻 写邪 薪械 蟹邪芯斜懈褔邪褕 褔芯胁械泻, 褋锌芯褋芯斜械薪 薪邪 褌邪泻邪胁邪 褋谢邪写泻邪 褎懈谢芯褋芯褎懈褟?
袗胁褌芯褉褗褌 薪邪 谐芯褉薪懈褌械 写褍屑懈 械 胁写褗褏薪芯胁懈谢 袙懈褉写卸懈薪懈褟 校谢褎 写邪 褋械 胁锌褍褋薪械 锌芯 锌芯褌芯褑懈褌械 薪邪 褋褗蟹薪邪薪懈械褌芯, 褌芯泄 械 懈 褍褌械褕懈褌械谢褟褌 薪邪 小褌械褎邪薪 笑胁邪泄谐 胁 谐芯写懈薪懈褌械 薪邪 械屑懈谐褉邪褑懈褟, 褌芯泄 械 懈 鈥炑傂靶沸� 薪邪泄-褋胁芯斜芯写薪邪 懈 薪邪泄-褋懈谢薪邪 写褍褕邪鈥� 褋锌芯褉械写 袧懈褑褕械, 邪 蟹邪 袥械薪褗褉写 校谢褎 械 鈥炐垦娧€胁懈褟褌 薪邪锌褗谢薪芯 屑芯写械褉械薪 褔芯胁械泻鈥�. 袪芯卸斜邪 薪邪 褉邪蟹屑懈褉薪懈褟 16 胁械泻, 胁褉褗褋褌薪懈泻 薪邪 泻褉邪谢懈褑邪 袝谢懈蟹邪斜械褌 I, 袦芯薪褌械薪 械 泻芯谢泻芯褌芯 褉芯卸斜邪 薪邪 泻褗褋薪芯褉械薪械薪褋邪薪褋芯胁邪褌邪 械锌芯褏邪, 褌芯谢泻芯胁邪 懈 褍薪懈胁械褉褋邪谢械薪, 薪邪写懈褋褌芯褉懈褔械褋泻懈.
鈥炐毿靶� 写邪 卸懈胁械械屑. 袞懈胁芯褌褗褌 薪邪 袦芯薪褌械薪鈥� 械 械写薪芯胁褉械屑械薪薪芯 斜懈芯谐褉邪褎懈褟, 懈褋褌芯褉懈褟 懈 懈写械械薪 邪薪邪谢懈蟹, 锌芯褋胁械褌械薪 薪邪 薪械芯斜懈泻薪芯胁械薪懈褟 褎褉邪薪褑褍蟹懈薪 懈 薪械谐芯胁邪褌邪 锌褉邪泻褌懈褔薪邪 褎懈谢芯褋芯褎懈褟 蟹邪 写芯斜褗褉 卸懈胁芯褌.
袦芯薪褌械薪 械 锌懈褋邪谢 褋胁芯懈褌械 鈥炐炐啃秆傂糕€� 褋 褍褋褗褉写薪芯褌芯 褋邪屑芯薪邪斜谢褞写械薪懈械 薪邪 褔芯胁械泻, 泻芯泄褌芯 褋械 械 褍褔懈谢 胁 写胁懈卸械薪懈械 写邪 褍谢邪胁褟 械褋械薪褑懈褟褌邪 芯褌 屑懈屑芯谢械褌薪懈褌械 懈蟹卸懈胁褟胁邪薪懈褟. 袨褋谢邪薪褟泄泻懈 褋械 薪邪 屑褗写褉芯褋褌褌邪 薪邪 褌褉懈褌械 胁械谢懈泻懈 械谢懈薪懈褋褌懈褔薪懈 褕泻芯谢懈 鈥� 褋褌芯懈褑懈蟹褗屑, 械锌懈泻褍褉械泄褋褌胁芯 懈 褋泻械锌褌懈褑懈蟹褗屑, 褌芯泄 薪邪写谐褉邪卸写邪 褌褟褏薪芯褌芯 薪邪褋谢械写褋褌胁芯, 泻邪褌芯 锌褉械胁褉褗褖邪 褋芯斜褋褌胁械薪邪褌邪 褋懈 谢懈褔薪芯褋褌 胁 褍褔械斜薪邪 写懈褋褑懈锌谢懈薪邪. 孝邪泻邪 褍褋锌褟胁邪 写邪 褉邪蟹褔褍锌懈 泻邪薪芯薪邪, 锌芯褋褌邪胁褟泄泻懈 褋械斜械 褋懈 胁 褑械薪褌褗褉邪 薪邪 褋胁芯懈褌械 褉邪蟹屑懈褕谢械薪懈褟. 袩懈褕械 鈥炐炐啃秆傂糕€� 懈 锌邪褉邪谢械谢薪芯 褋 褌芯胁邪 谐懈 卸懈胁械械. 小邪屑芯薪邪斜谢褞写邪胁邪 褋械 褋 褍写懈胁谢械薪懈械褌芯, 芯斜懈泻薪芯胁械薪芯 褉械蟹械褉胁懈褉邪薪芯 蟹邪 锌褉懈褔褍写谢懈胁懈褌械 薪械褖邪. 袧邪屑懈褉邪 褋械 蟹邪 斜械蟹泻褉邪泄薪芯 懈薪褌械褉械褋械薪 懈 械写薪芯胁褉械屑械薪薪芯 褋 褌芯胁邪 芯斜懈泻薪芯胁械薪 泻邪褌芯 胁褋懈褔泻懈 芯褋褌邪薪邪谢懈 褏芯褉邪.
袩芯写芯斜薪芯 薪邪 锌褉械写懈褕薪邪褌邪 褋懈 泻薪懈谐邪 鈥炐� 泻邪褎械薪械褌芯 薪邪 械泻蟹懈褋褌械薪褑懈邪谢懈褋褌懈褌械鈥�, 懈 褌褍泻 袘械泄泻褍械谢 懈蟹谐褉邪卸写邪 褕懈褉芯泻邪 懈褋褌芯褉懈褔械褋泻邪 泻邪褉褌懈薪邪, 胁 泻芯褟褌芯 锌芯谢邪谐邪 谢懈褔薪芯褋褌褌邪, 蟹邪 泻芯褟褌芯 锌懈褕械. 小 褌邪泻褗胁 锌芯褏胁邪褌 褉邪蟹斜懈褉邪屑械 薪械 褋邪屑芯 泻芯泄 械 袦芯薪褌械薪, 薪芯 懈 泻邪泻褗胁 械 褋胁械褌褗褌, 胁 泻芯泄褌芯 械 卸懈胁褟谢 懈 泻邪泻胁懈 褋邪 斜懈谢懈 胁褗谢薪械薪懈褟褌邪 薪邪 薪械谐芯胁懈褌械 褋褗胁褉械屑械薪薪懈褑懈. 袨褌写械谢械薪 械 胁褗锌褉芯褋褗褌, 褔械 胁褗锌褉芯褋薪邪褌邪 谢懈褔薪芯褋褌 薪械 械 锌褉械写褋褌邪胁械薪邪 泻邪褌芯 屑褍蟹械械薪 械泻褋锌芯薪邪褌 鈥� 锌芯褔褌懈褌械谢薪芯 懈蟹斜褗褉褋邪薪 芯褌 锌褉邪褏邪 薪邪 懈褋褌芯褉懈褟褌邪, 邪 泻邪褌芯 锌褗谢薪芯泻褉褗胁薪邪 谢懈褔薪芯褋褌, 褔懈懈褌芯 褋谢邪斜芯褋褌懈 褋邪 薪懈 褌胁褗褉写械 锌芯薪褟褌薪懈.
袦芯薪褌械薪 卸懈胁褟谢, 斜械蟹 锌褉械褍胁械谢懈褔械薪懈械, 胁褗胁 胁褗谢薪褍胁邪褖懈 芯褌 锟斤拷薪械褕薪邪 谐谢械写薪邪 褌芯褔泻邪, 懈 芯锌邪褋薪懈 芯褌 薪械谐芯胁邪, 胁褉械屑械薪邪. 袧械芯褌写邪胁薪邪 袥褍褌械褉 斜懈谢 锌芯褋褟谢 褋械屑械褌芯 薪邪 锌褉芯褌械褋褌邪薪褋褌胁芯褌芯, 胁 褉械蟹褍谢褌邪褌 薪邪 泻芯械褌芯 胁褗胁 肖褉邪薪褑懈褟 斜褍褕褍胁邪谢懈 褉械谢懈谐懈芯蟹薪懈 胁芯泄薪懈 懈 屑械卸写褍芯褋芯斜懈褑懈. 袠褋褌芯褉懈褔械褋泻懈褟褌 泻芯泻褌械泄谢, 胁 泻芯泄褌芯 薪邪 袦芯薪褌械薪 屑褍 褋械 薪邪谢邪谐邪谢芯 写邪 薪邪胁懈谐懈褉邪 写懈锌谢芯屑邪褌懈褔薪芯, 胁泻谢褞褔胁邪谢 懈屑械薪邪, 锌芯蟹薪邪褌懈 芯褌 褉芯屑邪薪懈褌械 薪邪 袗谢械泻褋邪薪写褗褉 袛褞屑邪 - 袗薪褉懈 IV, 褏械褉褑芯谐 写褜芯 袚懈蟹, 袣邪褌械褉懈薪邪 袦械写懈褔懈, 锌邪锌邪 袚褉懈谐芯褉懈泄 XIII.
袛芯泻邪褌芯 褋胁械褌褗褌 芯泻芯谢芯 薪械谐芯 褋械 褉邪蟹锌邪写邪谢, 邪 褋褗薪邪褉芯写薪懈褑懈褌械 屑褍 斜懈谢懈 蟹邪械褌懈 褋 褌芯胁邪 写邪 褋械 泻芯谢褟褌, 袦芯薪褌械薪 褋械 芯褌写械谢懈谢 胁 褋胁芯褟褌邪 泻褍谢邪 (斜褍泻胁邪谢薪芯), 蟹邪 写邪 褋械 芯褌写邪写械 薪邪 褋邪屑芯褋褗蟹械褉褑邪薪懈械 懈 斜械蟹谐褉懈卸懈械, 褋 泻芯械褌芯, 胁 泻褉邪泄薪邪 褋屑械褌泻邪, 褍褋锌褟胁邪 写邪 褋褗褏褉邪薪懈 蟹写褉邪胁懈褟 褋懈 褉邪蟹褍屑. 袙褗锌褉械泻懈 褔械 芯斜褋褌芯褟褌械谢褋褌胁邪褌邪 谐芯 锌褉懈薪褍写懈谢懈 写邪 胁蟹械屑械 写械泄薪芯 褍褔邪褋褌懈械 胁 褏芯写邪 薪邪 褎褉械薪褋泻邪褌邪 懈褋褌芯褉懈褟, 锌懈褋邪褌械谢褟褌, 泻邪褌芯 屑芯写械褉械薪 褋褌芯懈泻, 蟹邪锌邪蟹胁邪 褋锌芯泻芯泄薪邪褌邪 褋懈 褍屑械褉械薪芯褋褌 懈 斜械蟹锌褉懈褋褌褉邪褋褌薪芯褋褌.
袨锌懈褌懈褌械 写邪 斜褗写械 芯斜胁懈薪械薪 胁 谢械薪芯褋褌 懈 泻芯薪褎芯褉屑懈蟹褗屑 (胁 锌褗褉胁芯褌芯 褌芯泄 褋械 褋邪屑芯芯斜胁懈薪褟胁邪 褔械褋褌芯) 褋邪 胁褋褗褖薪芯褋褌 薪械卸械谢邪薪懈械 屑褍 写邪 斜褗写械 褋褗锌褉懈褔邪褋褌械薪 泻褗屑 谢褍写芯褋褌褌邪 薪邪 褋胁芯械褌芯 胁褉械屑械. 袦芯薪褌械薪 械 芯褔邪褉芯胁邪褌械谢薪芯 邪薪褌懈写芯谐屑邪褌懈褔械薪 懈 邪薪褌懈褎邪薪邪褌懈褔械薪. 袨褋胁械薪 褌芯胁邪 械 斜懈谢 懈 褉褟写泻芯 薪械锌褉邪泻褌懈褔械薪 褔芯胁械泻, 芯褌写邪谢械褔械薪 芯褌 褌褉懈胁懈邪谢薪懈褌械 邪褋锌械泻褌懈 薪邪 械卸械写薪械胁薪懈褟 卸懈胁芯褌. 携胁薪芯 械 斜懈谢 谢芯褕 褎械芯写邪谢 芯褌 锌械褉褋锌械泻褌懈胁邪褌邪 薪邪 褌芯谐邪胁邪褕薪懈褟 褔芯胁械泻. 鈥炐捫垦€芯褔械屑 泻芯泄 蟹薪邪械鈥� 械 懈蟹褉邪蟹褗褌, 泻芯泄褌芯 褌芯泄 芯斜懈褔邪谢 写邪 懈蟹锌芯谢蟹胁邪 懈 泻芯泄褌芯 薪邪泄-写芯斜褉械 芯锌懈褋胁邪 泻褉懈胁芯谢懈褔械褖邪褌邪 屑褍 懈 斜械蟹谐褉懈卸薪邪 褎懈谢芯褋芯褎懈褟, 胁 泻芯褟褌芯 薪褟屑邪 芯泻芯薪褔邪褌械谢薪懈 锌褉懈褋褗写懈.
袨锌懈褋胁邪泄泻懈 褋械斜械 褋懈, 褌芯泄 薪邪 锌褉邪泻褌懈泻邪 芯锌懈褋胁邪 褔芯胁械褕泻邪褌邪 锌褉懈褉芯写邪, 褋谢邪谐邪 蟹薪邪泻 蟹邪 褉邪胁械薪褋褌胁芯 屑械卸写褍 胁懈褋芯泻芯芯斜褉邪蟹芯胁邪薪懈褟 懈 锌褉懈胁懈谢械谐懈褉芯胁邪薪 褔芯胁械泻 芯褌 袣褗褋薪懈褟 袪械薪械褋邪薪褋, 泻邪泻褗胁褌芯 械 斜懈谢, 懈 胁褋械泻懈 写褉褍谐 褔芯胁械泻, 薪邪胁褋褟泻褗写械 锌芯 褋胁械褌邪. 袧懈褖芯 褔褍写薪芯 褔械 鈥炐炐啃秆傂秆傂碘€� 胁写褗褏薪芯胁褟胁邪褌 胁械谢懈泻懈褌械 褍屑芯胁械 薪邪 袩褉芯褋胁械褖械薪懈械褌芯 懈 褏胁褗褉谢褟褌 写褍褏芯胁械薪 屑芯褋褌 泻褗屑 谢懈褔薪芯褋褌懈 泻邪褌芯 袙芯谢褌械褉, 袙懈褉写卸懈薪懈褟 懈 袥械薪锟斤拷褉写 校谢褎 懈 褉邪蟹斜懈褉邪 褋械, 笑胁邪泄谐.
袟邪 褌芯胁邪 泻芯谢泻芯 褋胁械卸懈 懈 芯褉懈谐懈薪邪谢薪懈 褋邪 屑懈褋谢懈褌械 薪邪 袦芯薪褌械薪 屑芯卸械屑 写邪 褋褗写懈屑 芯褌 褎邪泻褌邪, 褔械 褋谢械写 褋屑褗褉褌褌邪 屑褍 袠薪泻胁懈蟹懈褑懈褟褌邪 胁泻谢褞褔胁邪 鈥炐炐啃秆傂糕€� 胁 袠薪写械泻褋邪 薪邪 蟹邪斜褉邪薪械薪懈褌械 泻薪懈谐懈, 泻褗写械褌芯 锌褉械褋褌芯褟胁邪 斜谢懈蟹芯 写胁邪 胁械泻邪.
袘械泄泻褍械谢 薪懈褌芯 胁械谢懈褔邪械, 薪懈褌芯 锌褉懈薪懈蟹褟胁邪 袦芯薪褌械薪 懈 胁 褌芯蟹懈 褋屑懈褋褗谢 褌褟 锌芯褋褌懈谐邪 芯斜械泻褌懈胁薪芯褋褌 懈 斜邪谢邪薪褋, 褑械薪薪懈 泻邪褔械褋褌胁邪 锌褉懈 锌芯写芯斜械薪 褉芯写 懈蟹褋谢械写胁邪薪懈褟. 啸褍屑芯褉褗褌 泄 械 芯褌 褌懈锌邪, 泻芯泄褌芯 胁懈褋芯泻芯 褑械薪褟 鈥� 褉邪斜芯褌懈 褔褉械蟹 薪邪褌褉褍锌胁邪薪械, 泻褗写械褌芯 锌芯褋褌械锌械薪薪芯褌芯 芯锌芯蟹薪邪胁邪薪械 薪邪 谐械褉芯褟 薪懈 写邪胁邪 胁褗蟹屑芯卸薪芯褋褌 写邪 褍谢芯胁懈屑 写芯斜褉芯薪邪屑械褉械薪邪褌邪 薪邪褋屑械褕泻邪 锌芯 邪写褉械褋 薪邪 薪械谐芯胁邪褌邪 谢懈褔薪芯褋褌. 袦芯薪褌械薪 械 懈蟹芯斜褉邪蟹械薪 褋 屑邪泄褋褌芯褉褋褌胁芯褌芯, 蟹邪锌邪蟹械薪芯 蟹邪 泻邪褔械褋褌胁械薪懈褌械 锌芯褉褌褉械褌懈 薪邪 谢懈褌械褉邪褌褍褉薪懈褌械 谐械褉芯懈.
袙褗芯斜褖械 薪械 锌褉械写锌芯谢邪谐邪褏, 褔械 褌邪蟹懈 泻薪懈谐邪 褖械 屑懈 褏邪褉械褋邪 锌芯薪械 褌芯谢泻芯胁邪, 泻芯谢泻芯褌芯 锌褉械写懈褕薪邪褌邪 芯褌 小邪褉邪 袘械泄泻褍械谢 鈥� 鈥炐� 泻邪褎械薪械褌芯 薪邪 械泻蟹懈褋褌械薪褑懈邪谢懈褋褌懈褌械.鈥� 小邪褉邪 袘械泄泻褍械谢 锌褉芯褋褌芯 褍屑械械 写邪 锌懈褕械 懈薪褌械褉械褋薪芯, 斜械蟹 写邪 蟹胁褍褔懈 芯锌褉芯褋褌械薪褔械褋泻懈, 邪 袦芯薪褌械薪 屑懈 褋褌邪薪邪 斜械蟹泻褉邪泄薪芯 斜谢懈蟹褗泻 懈 褋懈屑锌邪褌懈褔械薪, 薪邪泄-胁械褔械 褋褗褋 褋谢邪斜芯褋褌懈褌械, 泻芯懈褌芯 写胁邪屑邪褌邪 褋锌芯写械谢褟屑械. 小 褍写芯胁芯谢褋褌胁懈械 斜懈褏 锌褉芯褔械谢邪 胁褋懈褔泻芯, 泻芯械褌芯 小邪褉邪 袘械泄泻褍械谢 胁褗蟹薪邪屑械褉褟胁邪 写邪 薪邪锌懈褕械, 胁泻谢褞褔懈褌械谢薪芯 懈 蟹邪 薪褟泻芯泄 锌芯-薪械写芯谢褞斜胁邪薪 褎懈谢芯褋芯褎, 薪邪锌褉懈屑械褉 袧懈褑褕械.
肖懈谢芯褋芯褎懈褟, 锌芯写薪械褋械薪邪 芯褌 卸懈蟹薪械褉邪写芯褋褌械薪 褏褍屑邪薪懈褋褌, 写械泄褋褌胁邪 泻邪褌芯 褉械褑械锌褌邪 蟹邪 褋械斜械褋褗褏褉邪薪械薪懈械. 袗 胁写褗褏薪芯胁械薪懈械褌芯 械 胁 褌邪泻邪 薪邪褉械褔械薪懈褟 芯斜懈泻薪芯胁械薪 卸懈胁芯褌, 懈蟹卸懈胁褟薪 褋锌芯泻芯泄薪芯 懈 褍屑械褉械薪芯.
袙锌褉芯褔械屑, 泻芯泄 蟹薪邪械.
袣邪泻 写邪 薪械 蟹邪芯斜懈褔邪褕 褔芯胁械泻, 褋锌芯褋芯斜械薪 薪邪 褌邪泻邪胁邪 褋谢邪写泻邪 褎懈谢芯褋芯褎懈褟?
袗胁褌芯褉褗褌 薪邪 谐芯褉薪懈褌械 写褍屑懈 械 胁写褗褏薪芯胁懈谢 袙懈褉写卸懈薪懈褟 校谢褎 写邪 褋械 胁锌褍褋薪械 锌芯 锌芯褌芯褑懈褌械 薪邪 褋褗蟹薪邪薪懈械褌芯, 褌芯泄 械 懈 褍褌械褕懈褌械谢褟褌 薪邪 小褌械褎邪薪 笑胁邪泄谐 胁 谐芯写懈薪懈褌械 薪邪 械屑懈谐褉邪褑懈褟, 褌芯泄 械 懈 鈥炑傂靶沸� 薪邪泄-褋胁芯斜芯写薪邪 懈 薪邪泄-褋懈谢薪邪 写褍褕邪鈥� 褋锌芯褉械写 袧懈褑褕械, 邪 蟹邪 袥械薪褗褉写 校谢褎 械 鈥炐垦娧€胁懈褟褌 薪邪锌褗谢薪芯 屑芯写械褉械薪 褔芯胁械泻鈥�. 袪芯卸斜邪 薪邪 褉邪蟹屑懈褉薪懈褟 16 胁械泻, 胁褉褗褋褌薪懈泻 薪邪 泻褉邪谢懈褑邪 袝谢懈蟹邪斜械褌 I, 袦芯薪褌械薪 械 泻芯谢泻芯褌芯 褉芯卸斜邪 薪邪 泻褗褋薪芯褉械薪械薪褋邪薪褋芯胁邪褌邪 械锌芯褏邪, 褌芯谢泻芯胁邪 懈 褍薪懈胁械褉褋邪谢械薪, 薪邪写懈褋褌芯褉懈褔械褋泻懈.
鈥炐毿靶� 写邪 卸懈胁械械屑. 袞懈胁芯褌褗褌 薪邪 袦芯薪褌械薪鈥� 械 械写薪芯胁褉械屑械薪薪芯 斜懈芯谐褉邪褎懈褟, 懈褋褌芯褉懈褟 懈 懈写械械薪 邪薪邪谢懈蟹, 锌芯褋胁械褌械薪 薪邪 薪械芯斜懈泻薪芯胁械薪懈褟 褎褉邪薪褑褍蟹懈薪 懈 薪械谐芯胁邪褌邪 锌褉邪泻褌懈褔薪邪 褎懈谢芯褋芯褎懈褟 蟹邪 写芯斜褗褉 卸懈胁芯褌.
袦芯薪褌械薪 械 锌懈褋邪谢 褋胁芯懈褌械 鈥炐炐啃秆傂糕€� 褋 褍褋褗褉写薪芯褌芯 褋邪屑芯薪邪斜谢褞写械薪懈械 薪邪 褔芯胁械泻, 泻芯泄褌芯 褋械 械 褍褔懈谢 胁 写胁懈卸械薪懈械 写邪 褍谢邪胁褟 械褋械薪褑懈褟褌邪 芯褌 屑懈屑芯谢械褌薪懈褌械 懈蟹卸懈胁褟胁邪薪懈褟. 袨褋谢邪薪褟泄泻懈 褋械 薪邪 屑褗写褉芯褋褌褌邪 薪邪 褌褉懈褌械 胁械谢懈泻懈 械谢懈薪懈褋褌懈褔薪懈 褕泻芯谢懈 鈥� 褋褌芯懈褑懈蟹褗屑, 械锌懈泻褍褉械泄褋褌胁芯 懈 褋泻械锌褌懈褑懈蟹褗屑, 褌芯泄 薪邪写谐褉邪卸写邪 褌褟褏薪芯褌芯 薪邪褋谢械写褋褌胁芯, 泻邪褌芯 锌褉械胁褉褗褖邪 褋芯斜褋褌胁械薪邪褌邪 褋懈 谢懈褔薪芯褋褌 胁 褍褔械斜薪邪 写懈褋褑懈锌谢懈薪邪. 孝邪泻邪 褍褋锌褟胁邪 写邪 褉邪蟹褔褍锌懈 泻邪薪芯薪邪, 锌芯褋褌邪胁褟泄泻懈 褋械斜械 褋懈 胁 褑械薪褌褗褉邪 薪邪 褋胁芯懈褌械 褉邪蟹屑懈褕谢械薪懈褟. 袩懈褕械 鈥炐炐啃秆傂糕€� 懈 锌邪褉邪谢械谢薪芯 褋 褌芯胁邪 谐懈 卸懈胁械械. 小邪屑芯薪邪斜谢褞写邪胁邪 褋械 褋 褍写懈胁谢械薪懈械褌芯, 芯斜懈泻薪芯胁械薪芯 褉械蟹械褉胁懈褉邪薪芯 蟹邪 锌褉懈褔褍写谢懈胁懈褌械 薪械褖邪. 袧邪屑懈褉邪 褋械 蟹邪 斜械蟹泻褉邪泄薪芯 懈薪褌械褉械褋械薪 懈 械写薪芯胁褉械屑械薪薪芯 褋 褌芯胁邪 芯斜懈泻薪芯胁械薪 泻邪褌芯 胁褋懈褔泻懈 芯褋褌邪薪邪谢懈 褏芯褉邪.
袩芯写芯斜薪芯 薪邪 锌褉械写懈褕薪邪褌邪 褋懈 泻薪懈谐邪 鈥炐� 泻邪褎械薪械褌芯 薪邪 械泻蟹懈褋褌械薪褑懈邪谢懈褋褌懈褌械鈥�, 懈 褌褍泻 袘械泄泻褍械谢 懈蟹谐褉邪卸写邪 褕懈褉芯泻邪 懈褋褌芯褉懈褔械褋泻邪 泻邪褉褌懈薪邪, 胁 泻芯褟褌芯 锌芯谢邪谐邪 谢懈褔薪芯褋褌褌邪, 蟹邪 泻芯褟褌芯 锌懈褕械. 小 褌邪泻褗胁 锌芯褏胁邪褌 褉邪蟹斜懈褉邪屑械 薪械 褋邪屑芯 泻芯泄 械 袦芯薪褌械薪, 薪芯 懈 泻邪泻褗胁 械 褋胁械褌褗褌, 胁 泻芯泄褌芯 械 卸懈胁褟谢 懈 泻邪泻胁懈 褋邪 斜懈谢懈 胁褗谢薪械薪懈褟褌邪 薪邪 薪械谐芯胁懈褌械 褋褗胁褉械屑械薪薪懈褑懈. 袨褌写械谢械薪 械 胁褗锌褉芯褋褗褌, 褔械 胁褗锌褉芯褋薪邪褌邪 谢懈褔薪芯褋褌 薪械 械 锌褉械写褋褌邪胁械薪邪 泻邪褌芯 屑褍蟹械械薪 械泻褋锌芯薪邪褌 鈥� 锌芯褔褌懈褌械谢薪芯 懈蟹斜褗褉褋邪薪 芯褌 锌褉邪褏邪 薪邪 懈褋褌芯褉懈褟褌邪, 邪 泻邪褌芯 锌褗谢薪芯泻褉褗胁薪邪 谢懈褔薪芯褋褌, 褔懈懈褌芯 褋谢邪斜芯褋褌懈 褋邪 薪懈 褌胁褗褉写械 锌芯薪褟褌薪懈.
袦芯薪褌械薪 卸懈胁褟谢, 斜械蟹 锌褉械褍胁械谢懈褔械薪懈械, 胁褗胁 胁褗谢薪褍胁邪褖懈 芯褌 锟斤拷薪械褕薪邪 谐谢械写薪邪 褌芯褔泻邪, 懈 芯锌邪褋薪懈 芯褌 薪械谐芯胁邪, 胁褉械屑械薪邪. 袧械芯褌写邪胁薪邪 袥褍褌械褉 斜懈谢 锌芯褋褟谢 褋械屑械褌芯 薪邪 锌褉芯褌械褋褌邪薪褋褌胁芯褌芯, 胁 褉械蟹褍谢褌邪褌 薪邪 泻芯械褌芯 胁褗胁 肖褉邪薪褑懈褟 斜褍褕褍胁邪谢懈 褉械谢懈谐懈芯蟹薪懈 胁芯泄薪懈 懈 屑械卸写褍芯褋芯斜懈褑懈. 袠褋褌芯褉懈褔械褋泻懈褟褌 泻芯泻褌械泄谢, 胁 泻芯泄褌芯 薪邪 袦芯薪褌械薪 屑褍 褋械 薪邪谢邪谐邪谢芯 写邪 薪邪胁懈谐懈褉邪 写懈锌谢芯屑邪褌懈褔薪芯, 胁泻谢褞褔胁邪谢 懈屑械薪邪, 锌芯蟹薪邪褌懈 芯褌 褉芯屑邪薪懈褌械 薪邪 袗谢械泻褋邪薪写褗褉 袛褞屑邪 - 袗薪褉懈 IV, 褏械褉褑芯谐 写褜芯 袚懈蟹, 袣邪褌械褉懈薪邪 袦械写懈褔懈, 锌邪锌邪 袚褉懈谐芯褉懈泄 XIII.
袛芯泻邪褌芯 褋胁械褌褗褌 芯泻芯谢芯 薪械谐芯 褋械 褉邪蟹锌邪写邪谢, 邪 褋褗薪邪褉芯写薪懈褑懈褌械 屑褍 斜懈谢懈 蟹邪械褌懈 褋 褌芯胁邪 写邪 褋械 泻芯谢褟褌, 袦芯薪褌械薪 褋械 芯褌写械谢懈谢 胁 褋胁芯褟褌邪 泻褍谢邪 (斜褍泻胁邪谢薪芯), 蟹邪 写邪 褋械 芯褌写邪写械 薪邪 褋邪屑芯褋褗蟹械褉褑邪薪懈械 懈 斜械蟹谐褉懈卸懈械, 褋 泻芯械褌芯, 胁 泻褉邪泄薪邪 褋屑械褌泻邪, 褍褋锌褟胁邪 写邪 褋褗褏褉邪薪懈 蟹写褉邪胁懈褟 褋懈 褉邪蟹褍屑. 袙褗锌褉械泻懈 褔械 芯斜褋褌芯褟褌械谢褋褌胁邪褌邪 谐芯 锌褉懈薪褍写懈谢懈 写邪 胁蟹械屑械 写械泄薪芯 褍褔邪褋褌懈械 胁 褏芯写邪 薪邪 褎褉械薪褋泻邪褌邪 懈褋褌芯褉懈褟, 锌懈褋邪褌械谢褟褌, 泻邪褌芯 屑芯写械褉械薪 褋褌芯懈泻, 蟹邪锌邪蟹胁邪 褋锌芯泻芯泄薪邪褌邪 褋懈 褍屑械褉械薪芯褋褌 懈 斜械蟹锌褉懈褋褌褉邪褋褌薪芯褋褌.
袨锌懈褌懈褌械 写邪 斜褗写械 芯斜胁懈薪械薪 胁 谢械薪芯褋褌 懈 泻芯薪褎芯褉屑懈蟹褗屑 (胁 锌褗褉胁芯褌芯 褌芯泄 褋械 褋邪屑芯芯斜胁懈薪褟胁邪 褔械褋褌芯) 褋邪 胁褋褗褖薪芯褋褌 薪械卸械谢邪薪懈械 屑褍 写邪 斜褗写械 褋褗锌褉懈褔邪褋褌械薪 泻褗屑 谢褍写芯褋褌褌邪 薪邪 褋胁芯械褌芯 胁褉械屑械. 袦芯薪褌械薪 械 芯褔邪褉芯胁邪褌械谢薪芯 邪薪褌懈写芯谐屑邪褌懈褔械薪 懈 邪薪褌懈褎邪薪邪褌懈褔械薪. 袨褋胁械薪 褌芯胁邪 械 斜懈谢 懈 褉褟写泻芯 薪械锌褉邪泻褌懈褔械薪 褔芯胁械泻, 芯褌写邪谢械褔械薪 芯褌 褌褉懈胁懈邪谢薪懈褌械 邪褋锌械泻褌懈 薪邪 械卸械写薪械胁薪懈褟 卸懈胁芯褌. 携胁薪芯 械 斜懈谢 谢芯褕 褎械芯写邪谢 芯褌 锌械褉褋锌械泻褌懈胁邪褌邪 薪邪 褌芯谐邪胁邪褕薪懈褟 褔芯胁械泻. 鈥炐捫垦€芯褔械屑 泻芯泄 蟹薪邪械鈥� 械 懈蟹褉邪蟹褗褌, 泻芯泄褌芯 褌芯泄 芯斜懈褔邪谢 写邪 懈蟹锌芯谢蟹胁邪 懈 泻芯泄褌芯 薪邪泄-写芯斜褉械 芯锌懈褋胁邪 泻褉懈胁芯谢懈褔械褖邪褌邪 屑褍 懈 斜械蟹谐褉懈卸薪邪 褎懈谢芯褋芯褎懈褟, 胁 泻芯褟褌芯 薪褟屑邪 芯泻芯薪褔邪褌械谢薪懈 锌褉懈褋褗写懈.
袨锌懈褋胁邪泄泻懈 褋械斜械 褋懈, 褌芯泄 薪邪 锌褉邪泻褌懈泻邪 芯锌懈褋胁邪 褔芯胁械褕泻邪褌邪 锌褉懈褉芯写邪, 褋谢邪谐邪 蟹薪邪泻 蟹邪 褉邪胁械薪褋褌胁芯 屑械卸写褍 胁懈褋芯泻芯芯斜褉邪蟹芯胁邪薪懈褟 懈 锌褉懈胁懈谢械谐懈褉芯胁邪薪 褔芯胁械泻 芯褌 袣褗褋薪懈褟 袪械薪械褋邪薪褋, 泻邪泻褗胁褌芯 械 斜懈谢, 懈 胁褋械泻懈 写褉褍谐 褔芯胁械泻, 薪邪胁褋褟泻褗写械 锌芯 褋胁械褌邪. 袧懈褖芯 褔褍写薪芯 褔械 鈥炐炐啃秆傂秆傂碘€� 胁写褗褏薪芯胁褟胁邪褌 胁械谢懈泻懈褌械 褍屑芯胁械 薪邪 袩褉芯褋胁械褖械薪懈械褌芯 懈 褏胁褗褉谢褟褌 写褍褏芯胁械薪 屑芯褋褌 泻褗屑 谢懈褔薪芯褋褌懈 泻邪褌芯 袙芯谢褌械褉, 袙懈褉写卸懈薪懈褟 懈 袥械薪锟斤拷褉写 校谢褎 懈 褉邪蟹斜懈褉邪 褋械, 笑胁邪泄谐.
袟邪 褌芯胁邪 泻芯谢泻芯 褋胁械卸懈 懈 芯褉懈谐懈薪邪谢薪懈 褋邪 屑懈褋谢懈褌械 薪邪 袦芯薪褌械薪 屑芯卸械屑 写邪 褋褗写懈屑 芯褌 褎邪泻褌邪, 褔械 褋谢械写 褋屑褗褉褌褌邪 屑褍 袠薪泻胁懈蟹懈褑懈褟褌邪 胁泻谢褞褔胁邪 鈥炐炐啃秆傂糕€� 胁 袠薪写械泻褋邪 薪邪 蟹邪斜褉邪薪械薪懈褌械 泻薪懈谐懈, 泻褗写械褌芯 锌褉械褋褌芯褟胁邪 斜谢懈蟹芯 写胁邪 胁械泻邪.
袘械泄泻褍械谢 薪懈褌芯 胁械谢懈褔邪械, 薪懈褌芯 锌褉懈薪懈蟹褟胁邪 袦芯薪褌械薪 懈 胁 褌芯蟹懈 褋屑懈褋褗谢 褌褟 锌芯褋褌懈谐邪 芯斜械泻褌懈胁薪芯褋褌 懈 斜邪谢邪薪褋, 褑械薪薪懈 泻邪褔械褋褌胁邪 锌褉懈 锌芯写芯斜械薪 褉芯写 懈蟹褋谢械写胁邪薪懈褟. 啸褍屑芯褉褗褌 泄 械 芯褌 褌懈锌邪, 泻芯泄褌芯 胁懈褋芯泻芯 褑械薪褟 鈥� 褉邪斜芯褌懈 褔褉械蟹 薪邪褌褉褍锌胁邪薪械, 泻褗写械褌芯 锌芯褋褌械锌械薪薪芯褌芯 芯锌芯蟹薪邪胁邪薪械 薪邪 谐械褉芯褟 薪懈 写邪胁邪 胁褗蟹屑芯卸薪芯褋褌 写邪 褍谢芯胁懈屑 写芯斜褉芯薪邪屑械褉械薪邪褌邪 薪邪褋屑械褕泻邪 锌芯 邪写褉械褋 薪邪 薪械谐芯胁邪褌邪 谢懈褔薪芯褋褌. 袦芯薪褌械薪 械 懈蟹芯斜褉邪蟹械薪 褋 屑邪泄褋褌芯褉褋褌胁芯褌芯, 蟹邪锌邪蟹械薪芯 蟹邪 泻邪褔械褋褌胁械薪懈褌械 锌芯褉褌褉械褌懈 薪邪 谢懈褌械褉邪褌褍褉薪懈褌械 谐械褉芯懈.
袙褗芯斜褖械 薪械 锌褉械写锌芯谢邪谐邪褏, 褔械 褌邪蟹懈 泻薪懈谐邪 褖械 屑懈 褏邪褉械褋邪 锌芯薪械 褌芯谢泻芯胁邪, 泻芯谢泻芯褌芯 锌褉械写懈褕薪邪褌邪 芯褌 小邪褉邪 袘械泄泻褍械谢 鈥� 鈥炐� 泻邪褎械薪械褌芯 薪邪 械泻蟹懈褋褌械薪褑懈邪谢懈褋褌懈褌械.鈥� 小邪褉邪 袘械泄泻褍械谢 锌褉芯褋褌芯 褍屑械械 写邪 锌懈褕械 懈薪褌械褉械褋薪芯, 斜械蟹 写邪 蟹胁褍褔懈 芯锌褉芯褋褌械薪褔械褋泻懈, 邪 袦芯薪褌械薪 屑懈 褋褌邪薪邪 斜械蟹泻褉邪泄薪芯 斜谢懈蟹褗泻 懈 褋懈屑锌邪褌懈褔械薪, 薪邪泄-胁械褔械 褋褗褋 褋谢邪斜芯褋褌懈褌械, 泻芯懈褌芯 写胁邪屑邪褌邪 褋锌芯写械谢褟屑械. 小 褍写芯胁芯谢褋褌胁懈械 斜懈褏 锌褉芯褔械谢邪 胁褋懈褔泻芯, 泻芯械褌芯 小邪褉邪 袘械泄泻褍械谢 胁褗蟹薪邪屑械褉褟胁邪 写邪 薪邪锌懈褕械, 胁泻谢褞褔懈褌械谢薪芯 懈 蟹邪 薪褟泻芯泄 锌芯-薪械写芯谢褞斜胁邪薪 褎懈谢芯褋芯褎, 薪邪锌褉懈屑械褉 袧懈褑褕械.
肖懈谢芯褋芯褎懈褟, 锌芯写薪械褋械薪邪 芯褌 卸懈蟹薪械褉邪写芯褋褌械薪 褏褍屑邪薪懈褋褌, 写械泄褋褌胁邪 泻邪褌芯 褉械褑械锌褌邪 蟹邪 褋械斜械褋褗褏褉邪薪械薪懈械. 袗 胁写褗褏薪芯胁械薪懈械褌芯 械 胁 褌邪泻邪 薪邪褉械褔械薪懈褟 芯斜懈泻薪芯胁械薪 卸懈胁芯褌, 懈蟹卸懈胁褟薪 褋锌芯泻芯泄薪芯 懈 褍屑械褉械薪芯.
袙锌褉芯褔械屑, 泻芯泄 蟹薪邪械.
June 27, 2015
by is an examination of both the life and work of , the 16th writer who basically invented the art of the personal essay.
I first read Montaigne in college and fell in love with him. In my mid-twenties, swept up in an excess of emotions, he seemed too restrained, too balanced. In my 30s, he once again appealed to my desire to live a more self-accepting, balanced life but I was too busy with career and then children to devote much time to reading him. Bakewell's book leaves me yearning to read him yet again.
Montaigne lived in turbulent times-plagues and religious wars being two of the most notable crises. He himself was raised with an indulgence and child-centeredness unusual (although not unheard-of) for the times. He seems to feel that his upbringing left him unwilling to exert himself when not internally motivated, searching for pleasure and avoiding boredom. He found his pleasure in an early retirement to a tower (on the other side of a large house from his wife) and books. He began to write his essays in an effort to explore the classical question of, How can we live? How should we live?
Bakewell breaks her book into 20 possible answers to this question all drawn from Montaigne's work and his life. In a very general way, the answer seems to lie in moderation, self-acceptance, mindfulness of our experience and the world around us, as well as an aliveness to the experience of those around us, including animals. Never has this last lesson seemed more important.
Bakewell's book is filled with thoughtful observations, not least of which has to do with how readers have used Montaigne throughout the centuries in which to find themselves and validate their own experience-or, on the other hand, to contrast their views and take an adversarial position to the work. Either way, the work has remained alive and potent.
Montaigne's digressiveness has formed a line that includes and, more recently, . Nothing is simple as he continued to add to and elaborate upon his essays throughout his life, always complicating and not simplifying them. At the very least, Montaigne conveys a fascination with ordinary life and our own experiences and perceptions that keeps him alive from the 16th century until the present.
Bakewell's book is exciting and fascinating. I now am burning to read the original again, in this later part of my life, to discover who he is now to me and who I am in this endlessly rich work.
I first read Montaigne in college and fell in love with him. In my mid-twenties, swept up in an excess of emotions, he seemed too restrained, too balanced. In my 30s, he once again appealed to my desire to live a more self-accepting, balanced life but I was too busy with career and then children to devote much time to reading him. Bakewell's book leaves me yearning to read him yet again.
Montaigne lived in turbulent times-plagues and religious wars being two of the most notable crises. He himself was raised with an indulgence and child-centeredness unusual (although not unheard-of) for the times. He seems to feel that his upbringing left him unwilling to exert himself when not internally motivated, searching for pleasure and avoiding boredom. He found his pleasure in an early retirement to a tower (on the other side of a large house from his wife) and books. He began to write his essays in an effort to explore the classical question of, How can we live? How should we live?
Bakewell breaks her book into 20 possible answers to this question all drawn from Montaigne's work and his life. In a very general way, the answer seems to lie in moderation, self-acceptance, mindfulness of our experience and the world around us, as well as an aliveness to the experience of those around us, including animals. Never has this last lesson seemed more important.
Bakewell's book is filled with thoughtful observations, not least of which has to do with how readers have used Montaigne throughout the centuries in which to find themselves and validate their own experience-or, on the other hand, to contrast their views and take an adversarial position to the work. Either way, the work has remained alive and potent.
Montaigne's digressiveness has formed a line that includes and, more recently, . Nothing is simple as he continued to add to and elaborate upon his essays throughout his life, always complicating and not simplifying them. At the very least, Montaigne conveys a fascination with ordinary life and our own experiences and perceptions that keeps him alive from the 16th century until the present.
Bakewell's book is exciting and fascinating. I now am burning to read the original again, in this later part of my life, to discover who he is now to me and who I am in this endlessly rich work.
March 9, 2018
A well-written, very well-structured book--surprisingly so, given everything that Bakewell is trying to do: biography, reception history, philosophy, history... But I confess, her Montaigne gives me hives. In these pages, he is reliably contemporary; by far the most interesting thing about Montaigne is his untimeliness. The answer to how to live given here is, depressingly, "do what you, reader of books like this, already do: hedonism, moderation, liberalism, naturalism, centrism, agnosticism, Heracliteanism; be anti-philosophical, empathetic, unique, rebellious and, preferably, vegetarian. And, above all, seek therapy everywhere you look. "Modern readers," Bakewell writes, "who approach Montaigne asking what he can do for them are asking the same question he himself asked of Seneca, Sextus, and Lucretius...", which is both false--inasmuch as Montaigne seems to have been a notably disinterested reader, looking for other people, rather than trying to see how they can profit him--and obnoxious, because it implies that this just is how modern readers approach Montaigne. For Bakewell, and readers like her, Montaigne's only relation to his own time was to stand in opposition to it, while his only relation to our time is to conform to it. It would be nice if we could approach him in the opposite manner: a man deeply at odds with many of our own preconceptions about what it is to lead a good life. Montaigne spends most of his time writing about things other than himself, because he is interested in things other than himself. Predictably, but tiresomely, Bakewell tries to turn Montaigne into a kind of proto-deist: Montaigne commends his spirit to God on his death bed; for Bakewell, this is "a final act of Catholic convention: a brief acknowledgment to God in the life of this joyfully secular man"--as if our divisions of secular and religious can be read back into the sixteenth century, not to mention our divisions of convention and sincerity). But there's no reason to doubt that he was a genuinely devoted Catholic, as he understood that.
Also, any readers of Descartes are advised to stay well clear of his appearance in the book; Descartes, a man who famously died because he was told to get out of bed before noon, is here a Puritan who hated everything except mathematics.
I'm torn between genuine, gob-smacked admiration for Bakewell's ability to structure a book this complex, and rage at her inability to find in a sixteenth century Frenchman anything other than a twenty-first century American.
Also, any readers of Descartes are advised to stay well clear of his appearance in the book; Descartes, a man who famously died because he was told to get out of bed before noon, is here a Puritan who hated everything except mathematics.
I'm torn between genuine, gob-smacked admiration for Bakewell's ability to structure a book this complex, and rage at her inability to find in a sixteenth century Frenchman anything other than a twenty-first century American.
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