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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Writing had got Montaigne through his “mad reveries” crisis; it now taught him to look at the world more closely, and increasingly gave him the habit of describing inward sensations and social encounters with precision. He quoted Pliny on the idea of attending to such elusive fragments: “Each man is a good education to himself, provided he has the capacity to spy on himself from close up.” As Montaigne the man went about his daily life on the estate, Montaigne the writer walked behind him, spying and taking notes.

When he came at last to write about his riding accident, therefore, he did it not only to shake out what remained of his fear of death like sand from his shoes, but also to raise his spying techniques to a level beyond anything he had tried before. Just as, in the days after the accident, he had made his servants repeatedly tell him the story of what had happened, so now he must have gone through it in his mind, reliving those floating sensations, that feeling of his breath or spirit lingering at the threshold of his body, and the pain of return. He “processed” it, as psychologists might say today, through literature. In doing so, he reconstructed the experience as it actually was , not as the philosophers said it should be.

There was nothing easy about this new hobby of his. Montaigne liked to pretend that he threw the Essays together carelessly, but occasionally he forgot the pose and admitted what hard work it was:

It is a thorny undertaking, and more so than it seems, to follow a movement so wandering as that of our mind, to penetrate the opaque depths of its innermost folds, to pick out and immobilize the innumerable flutterings that agitate it.

Montaigne may have extolled the beauty of gliding lightly over the surface of life; indeed, he did perfect that art as he got older. At the same time, as a writer, he worked at the art of plumbing the depths. “I meditate on any satisfaction,” he wrote. “I do not skim over it; I sound it.” He was so determined to get to the bottom even of a phenomenon that was normally lost by definition — sleep — that he had a long-suffering servant wake him regularly in the middle of the night in the hope of catching a glimpse of his own unconsciousness as it left him.

Montaigne wanted to drift away, yet he also wanted to attach himself to reality and extract every grain of experience from it. Writing made it possible to do both. Even as he lost himself in his reveries, he secretly planted his hooks in everything that happened, so that he could draw it back at will. Learning how to die was learning to let go; learning to live was learning to hang on.

STREAM OF CONSCIOUSNESS

In truth, however hard you try, you can never retrieve an experience in full. As a famous line by the ancient philosopher Heraclitus has it, you cannot step into the same river twice. Even if you return to the same spot on the bank, different water flows in upon you at every moment. Similarly, to see the world exactly as you did half an hour ago is impossible, just as it is impossible to see it from the point of view of a different person standing next to you. The mind flows on and on, in a ceaseless “stream of consciousness”—a phrase coined by the psychologist William James in 1890, though it was later made more famous by novelists.

Montaigne was among the many who quoted Heraclitus, and he mused on how we are carried along by our thoughts, “now gently, now violently, according as the water is angry or calm … every day a new fancy, and our humors shift with the shifts in the weather.” It is no wonder that the mind is like this, since even the apparently solid physical world exists in endless slow turmoil. Looking at the landscape around his house, Montaigne could imagine it heaving and boiling like porridge. His local river, the Dordogne, carved out its banks as a carpenter chisels grooves in wood. He had been astonished by the shifting sand dunes of Médoc, near where one of his brothers lived: they roamed the land and devoured it. If we could see the world at a different speed, he reflected, we would see everything like this, as “a perpetual multiplication and vicissitude of forms.” Matter existed in an endless branloire: a word deriving from the sixteenth-century peasant dance branle , which meant something like “the shake.” The world was a cosmic wobble: a shimmy.

illustration credit i24 Other sixteenthcentury writers shared Montaignes - фото 14
(illustration credit i2.4)

Other sixteenth-century writers shared Montaigne’s fascination with the unstable. What was unusual in him was his instinct that the observer is as unreliable as the observed. The two kinds of movement interact like variables in a complex mathematical equation, with the result that one can find no secure point from which to measure anything. To try to understand the world is like grasping a cloud of gas, or a liquid, using hands that are themselves made of gas or water, so that they dissolve as you close them.

This is why Montaigne’s book flows as it does: it follows its author’s stream of consciousness without attempting to pause or dam it. A typical page of the Essays is a sequence of meanders, bends, and divergences. You have to let yourself be carried along, hoping not to capsize each time a change of direction throws you off balance. In his chapter “Of Cripples,” for example, Montaigne starts conventionally enough by repeating a rumor about lame women: they are said to be more enjoyable to have sex with. Why might this be? he wonders. Is it because their movements are irregular? Maybe, but he adds, “I have just learned that ancient philosophy, no less, has decided the question.” Aristotle says that their vaginas are more muscular because they receive the nourishment of which the legs are deprived. Montaigne records this idea, but then doubles back and introduces a doubt: “What can we not reason about at this rate?” All such theories are unreliable. In fact, he eventually reveals, he has tried the experiment for himself, and has learned a quite different point: that the question means little, for your imagination can make you believe you are experiencing enhanced pleasure whether you “really” are or not. In the end, the oddity of the human mind is all we can be sure of — an extraordinary conclusion which seems to bear no relation to the topic he was originally aiming at.

Another essay, “That our happiness must not be judged until after our death,” starts with a platitude quoted from Solon: Call no man happy till he dies. Montaigne at once swerves to a more interesting thought: perhaps our judgment about whether a man has been happy has more to do with how he dies. A man who dies well tends to be remembered as if he also lived well. After giving examples of this, Montaigne changes tack again. In truth, a person who has had a good life could die very badly, and vice versa. In Montaigne’s own time, three of the most infamous individuals he had known died beautiful deaths, “composed to perfection.” The chapter has now become a long loaf with three twists, and Montaigne seems set to finish by saying that, in any case, he hopes his own death will go well. But at the very end he remarks that by “going well” he means going “quietly and insensibly”—hardly the usual notion of an admirable death. With this, the piece abruptly finishes, just as the reader is beginning to wonder whether this means Montaigne has lived well or not.

Thus, most of Montaigne’s thought consists of a series of realizations that life is not as simple as he has just made it out to be.

If my mind could gain a firm footing, I would not make essays, I would make decisions; but it is always in apprenticeship and on trial.

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