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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illustration credit i125 Unfortunately the one piece of common ground that - фото 38
(illustration credit i12.5)

Unfortunately, the one piece of common ground that really brought extreme Catholics close to extreme Protestants was hatred of politiques . The word itself was an accusation of godlessness. These were people who paid attention only to political solutions, not to the state of their souls. They were men of masks: deceivers, like Satan himself. “He wears the skin of a lamb,” wrote one contemporary of a typical politique , “but nevertheless is a raging wolf.” Unlike real Protestants, they tried to pass as something they were not, and, since they were so clever and intellectual, they did not have the excuse of being innocent victims of the Devil’s deception. Montaigne’s association with the politiques gave him a good reason to emphasize his openness and honesty, as well as his Catholic orthodoxy (though, of course, claiming to be honest is exactly what a wolf in sheep’s clothing would do).

Leaguists accused politiques of untrustworthiness, but politiques , in turn, accused Leaguists of abandoning themselves to their passions and losing their judgment. How strange, reflected Montaigne, that Christianity should lead so often to violent excess, and thence to destruction and pain:

Our zeal does wonders when it is seconding our leaning towards hatred, cruelty, ambition, avarice, detraction, rebellion. Against the grain, toward goodness, benignity, moderation, unless as by a miracle some rare nature bears it, it will neither walk nor fly.

“There is no hostility that exceeds Christian hostility,” he even wrote at one point. In place of the figure of the burning-eyed Christian zealot, he preferred to contemplate that of the Stoic sage: a person who behaves morally, moderates his emotions, exercises good judgment, and knows how to live.

There was indeed much of Stoic philosophy in the politiques . They did not urge revolution or regicide, but recommended acceptance of life as it is, on the Stoic principle of amor fati , or love of fate. They also promoted the Stoic sense of continuity: the belief that the world would probably continue to cycle through episodes of decay and rejuvenation, rather than accelerating into a one-directional rush towards the End. While the religious parties imagined the armies of Armageddon assembling in the sky, politiques suspected that sooner or later everything would calm down and people would come back to their senses. In millenarian times, they were the only people systematically to shift their perspective and think ahead to a time when the “troubles” would have become history — and to plan exactly how to build this future world.

Montaigne’s Stoic side led him to downplay the wars to an astonishing extent in his writing. Biographers have invariably made much of his experience of war, and with good reason: it did affect his life profoundly. Some critics have based whole readings of Montaigne on the wars. But, after studying any such book, it can come as a surprise to turn back to the Essays and find Montaigne saying things like, “I am amazed to see our wars so gentle and mild,” and “It will be a lot if a hundred years from now people remember in a general way that in our time there were civil wars in France.” Those living through the present assume that things are worse than they are, he says, because they cannot escape their local perspective:

Whoever considers as in a painting the great picture of our mother Nature in her full majesty; whoever reads such universal and constant variety in her face; whoever finds himself there, and not merely himself, but a whole kingdom, as a dot made with a very fine brush; that man alone estimates things according to their true proportions.

Montaigne reminded his contemporaries of the old Stoic lesson: to avoid feeling swamped by a difficult situation, try imagining your world from different angles or at different scales of significance. This is what the ancients did when they looked down on their troubles from above, as upon a commotion in an ant colony. Astrologers now warn of “great and imminent alterations and mutations,” writes Montaigne, but they forget the simple fact that, however bad things are, most of life goes on undisturbed. “I do not despair about it,” he added lightly.

Admittedly, Montaigne was lucky. The wars ruined his harvests, made him fear being murdered in bed, and forced him to take part in political activities he would have preferred to avoid. They would land him in even greater troubles in the 1580s, when the war entered its last and most desperate phase. But no one could claim that he was badly scarred by these experiences, and, if he ever took up arms himself, he says nothing about it in the Essays . In short, he had a good war. Yet that would not have stopped most people from indulging in lamentation.

And Montaigne was right. Life did go on. The St. Bartholomew’s massacres, terrible as they were, gave way to years of inconclusive individual suffering rather than heralding the end of the world. The Antichrist did not come. Generation followed generation until a time came when, as Montaigne predicted, many people had only the vaguest idea that his century’s wars ever took place. This happened partly because of the work he and his fellow politiques did to restore sanity. Montaigne, affecting ease and comfort, contributed more to saving his country than his zealous contemporaries. Some of his work was directly political, but his greatest contribution was simply to stay out of it and write the Essays . This, in the eyes of many, makes him a hero.

HERO

Those who have adopted Montaigne in this role usually cast him as a hero of an unusual sort: the kind that resists all claim to heroism. Few revere him for doing great public deeds, though he did accomplish some noteworthy things in his later life. More often, he is admired for his stubborn insistence on maintaining normality in extraordinary circumstances, and his refusal to compromise his independence.

Many contemporaries saw him in this light; the great Stoic political thinker Justus Lipsius told him to keep writing because people needed his example to follow. Long after the sixteenth-century Stoic Montaigne was forgotten, readers in troubled times continued to think of him as a role model. His Essays offered practical wisdom on questions such as how to face up to intimidation, and how to reconcile the conflicting demands of openness and security. He also provided something more nebulous: a sense of how one could survive public catastrophe without losing one’s self-respect. Just as you could seek mercy from an enemy forthrightly, without compromising yourself, or defend your property by electing to leave it undefended, so you could get through an inhumane war by remaining human. This message in Montaigne would have a particular appeal to twentieth-century readers who lived through wars, or through Fascist or Communist dictatorships. In such times, it could seem that the structure of civilized society had collapsed and that nothing would ever be the same again. Montaigne was at his most reassuring when he provided the least sympathy for this feeling — when he reminded the reader that, in the end, normality comes back and perspectives shift again.

Among the many readers who have responded to this aspect of the Essays , one can stand for all: the Austrian Jewish writer Stefan Zweig, who, living in enforced exile in South America during the Second World War, calmed and distracted himself by writing a long personal essay on Montaigne — his nonheroic hero.

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