Sarah Bakewell - How to Live - A Life of Montaigne in One Question and Twenty Attempts at an Answer

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From Starred Review
Review In a wide-ranging intellectual career, Michel de Montaigne found no knowledge so hard to acquire as the knowledge of how to live this life well. By casting her biography of the writer as 20 chapters, each focused on a different answer to the question How to live? Bakewell limns Montaigne’s ceaseless pursuit of this most elusive knowledge. Embedded in the 20 life-knowledge responses, readers will find essential facts — when and where Montaigne was born, how and whom he married, how he became mayor of Bordeaux, how he managed a public life in a time of lethal religious and political passions. But Bakewell keeps the focus on the inner evolution of the acute mind informing Montaigne’s charmingly digressive and tolerantly skeptical essays. Flexible and curious, this was a mind at home contemplating the morality of cannibals, the meaning of his own near-death experience, and the puzzlingly human behavior of animals. And though Montaigne has identified his own personality as his overarching topic, Bakewell marvels at the way Montaigne’s prose has enchanted diverse readers — Hazlitt and Sterne, Woolf and Gide — with their own reflections. Because Montaigne’s capacious mirror still captivates many, this insightful life study will win high praise from both scholars and general readers. -Bryce Christensen
“This charming biography shuffles incidents from Montaigne’s life and essays into twenty thematic chapters… Bakewell clearly relishes the anthropological anecdotes that enliven Montaigne’s work, but she handles equally well both his philosophical influences and the readers and interpreters who have guided the reception of the essays.”
— “Serious, engaging, and so infectiously in love with its subject that I found myself racing to finish so I could start rereading the Essays themselves… It is hard to imagine a better introduction — or reintroduction — to Montaigne than Bakewell’s book.”
—Lorin Stein, “Ms. Bakewell’s new book,
, is a biography, but in the form of a delightful conversation across the centuries.”
— “So artful is Bakewell’s account of [Montaigne] that even skeptical readers may well come to share her admiration.”
— “Extraordinary… a miracle of complex, revelatory organization, for as Bakewell moves along she provides a brilliant demonstration of the alchemy of historical viewpoint.”
— “Well,
is a superb book, original, engaging, thorough, ambitious, and wise.”
—Nick Hornby, in the November/December 2010 issue of “In
, an affectionate introduction to the author, Bakewell argues that, far from being a dusty old philosopher, Montaigne has never been more relevant — a 16th-century blogger, as she would have it — and so must be read, quite simply, ‘in order to live’… Bakewell is a wry and intelligent guide.”
— “Witty, unorthodox…
is a history of ideas told entirely on the ground, never divorced from the people thinking them. It hews close to Montaigne’s own preoccupations, especially his playful uncertainty — Bakewell is a stickler for what we can’t know…
is a delight…”
— “This book will have new readers excited to be acquainted to Montaigne’s life and ideas, and may even stir their curiosity to read more about the ancient Greek philosophers who influenced his writing.
is a great companion to Montaigne’s essays, and even a great stand-alone.”
— “A bright, genial, and generous introduction to the master’s methods.”
— “[Bakewell reveals] one of literature's enduring figures as an idiosyncratic, humane, and surprisingly modern force.”

(starred)
“As described by Sarah Bakewell in her suavely enlightening
Montaigne is, with Walt Whitman, among the most congenial of literary giants, inclined to shrug over the inevitability of human failings and the last man to accuse anyone of self-absorption. His great subject, after all, was himself.”
—Laura Miller, “Lively and fascinating…
takes its place as the most enjoyable introduction to Montaigne in the English language.”
— “Splendidly conceived and exquisitely written… enormously absorbing.”
— “
will delight and illuminate.”
— “It is ultimately [Montaigne’s] life-loving vivacity that Bakewell succeeds in communicating to her readers.”
—The Observer
“This subtle and surprising book manages the trick of conversing in a frank and friendly manner with its centuries-old literary giant, as with a contemporary, while helpfully placing Montaigne in a historical context. The affection of the author for her subject is palpable and infectious.”
—Phillip Lopate, author of “An intellectually lively treatment of a Renaissance giant and his world.”
— “Like recent books on Proust, Joyce, and Austen,
skillfully plucks a life-guide from the incessant flux of Montaigne’s prose… A superb, spirited introduction to the master.”
— In a wide-ranging intellectual career, Michel de Montaigne found no knowledge so hard to acquire as the knowledge of how to live this life well. By casting her biography of the writer as 20 chapters, each focused on a different answer to the question How to live? Bakewell limns Montaigne’s ceaseless pursuit of this most elusive knowledge. Embedded in the 20 life-knowledge responses, readers will find essential facts — when and where Montaigne was born, how and whom he married, how he became mayor of Bordeaux, how he managed a public life in a time of lethal religious and political passions. But Bakewell keeps the focus on the inner evolution of the acute mind informing Montaigne’s charmingly digressive and tolerantly skeptical essays. Flexible and curious, this was a mind at home contemplating the morality of cannibals, the meaning of his own near-death experience, and the puzzlingly human behavior of animals. And though Montaigne has identified his own personality as his overarching topic, Bakewell marvels at the way Montaigne’s prose has enchanted diverse readers — Hazlitt and Sterne, Woolf and Gide — with their own reflections. Because Montaigne’s capacious mirror still captivates many, this insightful life study will win high praise from both scholars and general readers. -Bryce Christensen Named one of Library Journal’s Top Ten Best Books of 2010 In a wide-ranging intellectual career, Michel de Montaigne found no knowledge so hard to acquire as the knowledge of how to live this life well. By casting her biography of the writer as 20 chapters, each focused on a different answer to the question How to live? Bakewell limns Montaigne’s ceaseless pursuit of this most elusive knowledge. Embedded in the 20 life-knowledge responses, readers will find essential facts — when and where Montaigne was born, how and whom he married, how he became mayor of Bordeaux, how he managed a public life in a time of lethal religious and political passions. But Bakewell keeps the focus on the inner evolution of the acute mind informing Montaigne’s charmingly digressive and tolerantly skeptical essays. Flexible and curious, this was a mind at home contemplating the morality of cannibals, the meaning of his own near-death experience, and the puzzlingly human behavior of animals. And though Montaigne has identified his own personality as his overarching topic, Bakewell marvels at the way Montaigne’s prose has enchanted diverse readers — Hazlitt and Sterne, Woolf and Gide — with their own reflections. Because Montaigne’s capacious mirror still captivates many, this insightful life study will win high praise from both scholars and general readers.
—Bryce Christensen

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Most of those who come to the Essays want something from it. They may be seeking entertainment, or enlightenment, or historical understanding, or something more personal. As the novelist Gustave Flaubert advised a friend who was wondering how to approach Montaigne:

illustration credit i14 Dont read him as children do for amusement nor as - фото 5
(illustration credit i1.4)

Don’t read him as children do, for amusement, nor as the ambitious do, to be instructed. No, read him in order to live .

Impressed by Flaubert’s command, I am taking the Renaissance question “How to live?” as a guide-rope for finding a way through the tangle of Montaigne’s life and afterlife. The question remains the same throughout, but the chapters take the form of twenty different answers — each an answer that Montaigne might be imagined as having given. In reality, he usually responded to questions with flurries of further questions and a profusion of anecdotes, often all pointing in different directions and leading to contradictory conclusions. The questions and stories were his answers, or further ways of trying the question out.

Similarly, each of the twenty possible answers in this book will take the form of something anecdotal: an episode or theme from Montaigne’s life, or from the lives of his readers. There will be no neat solutions, but these twenty “essays” at an answer will allow us to eavesdrop on snippets of the long conversation, and to enjoy the company of Montaigne himself — most genial of interlocutors and hosts.

1. Q. How to live? A. Don’t worry about death

HANGING BY THE TIP OF HIS LIPS

MONTAIGNE WAS NOT always a natural at social gatherings. From time to time, in youth, while his friends were dancing, laughing, and drinking, he would sit apart under a cloud. His companions barely recognized him on these occasions; they were more used to seeing him flirting with women, or animatedly debating a new idea that had struck him. They would wonder whether he had taken offense at something they had said. In truth, as he confided later in his Essays , when he was in this mood he was barely aware of his surroundings at all. Amid the festivities, he was thinking about some frightening true tale he had recently heard — perhaps one about a young man who, having left a similar feast a few days earlier complaining of a touch of mild fever, had died of that fever almost before his fellow party-goers had got over their hangovers. If death could play such tricks, then only the flimsiest membrane separated Montaigne himself from the void at every moment. He became so afraid of losing his life that he could no longer enjoy it while he had it.

illustration credit i11 In his twenties Montaigne suffered this morbid - фото 6
(illustration credit i1.1)

In his twenties, Montaigne suffered this morbid obsession because he had spent too much time reading classical philosophers. Death was a topic of which the ancients never tired. Cicero summed up their principle neatly: “To philosophize is to learn how to die.” Montaigne himself would one day borrow this dire thought for a chapter title.

But if his problems began with a surfeit of philosophy at an impressionable age, they did not end just because he grew up. As he reached his thirties, when he might have been expected to gain a more measured perspective, Montaigne’s sense of the oppressive proximity of death became stronger than ever, and more personal. Death turned from an abstraction into a reality, and began scything its way through almost everyone he cared about, getting closer to himself. When he was thirty, in 1563, his best friend Étienne de La Boétie was killed by the plague. In 1568, his father died, probably of complications following a kidney-stone attack. In the spring of the following year, Montaigne lost his younger brother Arnaud de Saint-Martin to a freak sporting accident. He himself had just got married then; the first baby of this marriage would live to the age of two months, dying in August 1570. Montaigne went on to lose four more children: of six, only one survived to become an adult. This series of bereavements made death less nebulous as a threat, but it was hardly reassuring. His fears were as strong as ever.

The most painful loss was apparently that of La Boétie; Montaigne loved him more than anyone. But the most shocking must have been that of his brother Arnaud. At just twenty-seven, Arnaud was struck on the head by a ball while playing the contemporary version of tennis, the jeu de paume . It cannot have been a very forceful blow, and he showed no immediate effect, but five or six hours later he lost consciousness and died, presumably from a clot or hemorrhage. No one would have expected a simple knock on the head to cut off the life of a healthy man. It made no sense, and was even more personally threatening than the story of the young man who had died of fever. “With such frequent and ordinary examples passing before our eyes,” wrote Montaigne of Arnaud, “how can we possibly rid ourselves of the thought of death and of the idea that at every moment it is gripping us by the throat?”

Rid himself of this thought he could not; nor did he even want to. He was still under the sway of his philosophers. “Let us have nothing on our minds as often as death,” he wrote in an early essay on the subject:

At every moment let us picture it in our imagination in all its aspects. At the stumbling of a horse, the fall of a tile, the slightest pin prick let us promptly chew on this: Well, what if it were death itself?

If you ran through the images of your death often enough, said his favorite sages, the Stoics, it could never catch you by surprise. Knowing how well prepared you were, you should be freed to live without fear. But Montaigne found the opposite. The more intensely he imagined the accidents that might befall him and his friends, the less calm he felt. Even if he managed, fleetingly, to accept the idea in the abstract, he could never accommodate it in detail. His mind filled with visions of injuries and fevers; or of people weeping at his deathbed, and perhaps the “touch of a well-known hand” laid on his brow to bid him farewell. He imagined the world closing around the hole where he had been: his possessions being gathered up, and his clothes distributed among friends and servants. These thoughts did not free him; they imprisoned him.

Fortunately, this constriction did not last. By his forties and fifties, Montaigne was liberated into light-heartedness. He was able to write the most fluid and life-loving of his essays, and he showed almost no remaining sign of his earlier morbid state of mind. We only know that it ever existed because his book tells us about it. He now refused to worry about anything. Death is only a few bad moments at the end of life, he wrote in one of his last added notes; it is not worth wasting any anxiety over. From being the gloomiest among his acquaintances, he became the most carefree of middle-aged men, and a master of the art of living well. The cure lay in a journey to the heart of the problem: a dramatic encounter with his own death, followed by an extended midlife crisis which led him to the writing of his Essays .

The great meeting between Montaigne and death happened on a day some time in 1569 or early 1570—the exact period is uncertain — when he was out doing one of the things that usually dissipated his anxieties and gave him a feeling of escape: riding his horse.

He was about thirty-six at this time, and felt he had a lot to escape from. Following his father’s death, he had inherited full responsibility for the family château and estate in the Dordogne. It was beautiful land, in an area covered, then as now, by vineyards, soft hills, villages, and tracts of forest. But for Montaigne it represented the burden of duty. On the estate, someone was always plucking at his sleeve, wanting something or finding fault with things he had done. He was the seigneur: everything came back to him.

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