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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23 Impotence trick: I:21 83–4. Montaigne’s honesty: I:9 25–30. His dull-wittedness in games: II:17 600–1.

24 Montaigne on La Boétie: Travel Journal, in The Complete Works , tr. D. Frame, 1207.

25 Montaigne’s letter to his father was published in his edition of La Boétie’s works: La Boétie, La Mesnagerie [etc.]; also in The Complete Works , tr. D. Frame, 1276–88, from which all following quotations are taken.

26 “His mind was modeled”: I:28 176.

27 Montaigne and La Boétie’s disagreement about the experience of dying: II:6 327.

28 “Nothing but dark and dreary night”: I:28 174. “I was overcome”: “Travel Journal,” in The Complete Works , tr. D. Frame, 1207 (entry for May 11, 1581). “I have missed such a man extremely” and “No pleasure has any savor”: III:9 917.

29 Seneca on replacing friends: Seneca, Letters to Lucilius , Letter 9. Loeb edn I:45. “Some worthy man”: III:9 911. “Is it not a stupid humor”: III:3 755.

30 “Joined and glued”: I:39 216.

31 Inscription to La Boétie: a conjectural reconstruction was included in the Thibaudet edition of Montaigne’s works (Montaigne, Oeuvres completes , Paris: Pléiade, 1962). English versions are found in Starobinski, Montaigne in Motion tr. Goldhammer 311 (n.32) (used here) and Frame, Montaigne 80.

32 Find an admirable man: Seneca, Letters to Lucilius , Letter 12. Loeb edn I:63. Live for others, and for a friend: ibid. Letter 48, I:315.

33 “He is still lodged in me”: Montaigne, dedicatory epistle (to Henri de Mesmes) in his edition of La Boétie’s works, La Boétie, La Mesnagerie [etc.], in The Complete Works , tr. D. Frame, 1291.

6. Q. How to live? A. Use little tricks

1 On the combination of the Hellenistic philosophies in Montaigne and in general, see Hadot.

2 Translations of eudaimonia and ataraxia: Nussbaum 15, except ataraxia as “freedom from disturbance and anxiety,” which comes from Popkin xv.

3 Pacuvius: Seneca, Letters to Lucilius , Letter 12. Loeb edn I:71. Lucretius’s two possibilities, cited by Montaigne: I:20 78. Source is Lucretius, De rerum natura III: 938–42.

4 Pretend you never had it: Plutarch, “In consolation to his wife,” Moralia . Loeb edn VII:610. Pretend you have lost it: Plutarch, “On Tranquillity of Mind,” Moralia . Loeb edn VI: 469–70.

5 Seeing the world as it is: Seneca, Letters to Lucilius , Letter 78. Loeb edn II:199.

6 Questions asked all of a sudden: Epictetus, Discourses II:16 2–3 and III:8 1–5, cited Hadot 85. Living “appropriately”: III:13 1037.

7 “How good it is”: Marcus Aurelius, Meditations , tr. M. Hammond (Harmondsworth: Penguin, 2006), 47 (VI:13). Flying up to the heavens: ibid. 120 (XII:24).

8 “Place before your mind’s eye”: Seneca, Letters to Lucilius , Letter 99. Loeb edn III: 135.

9 Eternal recurrence: This idea found in Nemesius De natura hominis XXXVII: 147–8, Plato, Timaeus 39d, and Cicero, De natura deorum II:20. See White, Michael J., “Stoic natural philosophy (physics and cosmology),” in Inwood, B. (ed.), Cambridge Companion to the Stoics (Cambridge: Cambridge University Press, 2003), 124–52, and Barnes, J., “La Doctrine du retour éternel,” in Les Stoïciens et leur logique. Actes du colloque de Chantilly 18–22 septembre 1976 (Paris, 1978), 3–20. The idea was developed further by Friedrich Nietzsche: see e.g. Nietzsche, The Gay Science , s. 341, and Stambaugh, J., Nietzsche’s Thought of Eternal Return (Washington, DC: Center for Advanced Research in Phenomenology & University Press of America, 1988).

10 “Do not seek”: Epictetus, Manual VIII: as cited and translated in Hadot 136.

11 “If I had to live over again”: III:2 751–2.

12 Seneca’s asthma attacks: Seneca, Letters to Lucilius , Letter 54. Loeb edn I:363–5.

13 Lycas and Thrasylaus: II:12 444. Lycas story from Erasmus, Adages no. 1981: “In nihil sapiendo iucundissima vita.” Thrasylaus story from Aelian, Various Histories IV: 25.

14 “A painful notion”: III:4 770.

15 Consoling the widow: III:4 765.

16 “I was once afflicted”: III:4 769.

17 “I let the passion alone”: III:4 769.

18 “Gently sidestep”: III:5 775.

19 Zaleucus: I:43 239. Source is Diodorus Siculus, Bibliotheca historica XII: V: 21.

20 “Don’t bother your head”: III:12 979. “Our thoughts are always elsewhere” and “barely brushing the crust”: III:4 768.

21 Pasquier to A. M. de Pelgé, 1619, in Pasquier, Choix de lettres 45–6, as translated in Frame, Montaigne 283. Raemond, Erreur populaire 159. Expilly, C., sonnet in Goulart edition of Montaigne’s Essais (1595), and in Poèmes (Paris: A. L’Angelier, 1596), cited in Boase, Fortunes 10.

22 “We are, I know not how, double within ourselves”: II:16 570. The idea of an internalized La Boétie was first explored by Michel Butor in Essais sur les Essais (1968).

23 Montaigne might have published letters instead: I:40 225. Master/slave relationship: Wilden, A., “Par divers Moyens on arrive à pareille fin: a reading of Montaigne,” Modern Language Notes 83 (1968), 577–97, esp. 590.

24 “Assiduously collected”: Montaigne’s dedicatory epistle to La Boétie’s “Vers françois” in his edition of La Boétie’s works: La Boétie, La Mesnagerie [etc]. The epistle is in The Complete Works , tr. D. Frame, 1298.

25 Sebond translation: II:12 387–8. The original was Sebond, R. de, Theologia naturalis, sive liber creaturarum (Deventer: R. Pafraet, 1484); translated by Montaigne as Sebond, Théologie naturelle (Paris: G. Chaudière, 1569). On Sebond, see Habert, M., “Sebond, Raimond,” in Desan, Dictionnaire 898–900.

26 “Being by chance at leisure”: II:12 388. On the time he took, see Montaigne’s dedicatory epistle to his father, in The Complete Works , tr. D. Frame, 1289.

27 “Apology for Raymond Sebond”: II:12 386–556. Marguerite de Valois apparently asked Montaigne to write it some time around 1578–79, after reading his translation. See E. Naya, “Apologie de Raimond Sebond,” in Desan, Dictionnaire 50–4, esp. 51. On this work in general, see Blum, C. (ed.), Montaigne: Apologie de Raymond Sebond: de laTheologia” à laThéologie” (Paris: H. Champion, 1990).

28 “As the rope”: Cons, L., Anthologie littéraire de la Renaissance française (New York: Holt, 1931), 143, as translated in Frame, Montaigne 170.

7. Q. How to live? A. Question everything

1 Estienne: he tells this story in the introduction to his edition of Sextus Empiricus, Sexti Philosophi Pyrrhoniarum Hypotyposeon libri III , ed. H. Estienne. ([Geneva]: H. Stephanus, 1562), 4–5. Hervet’s encounter is related in Popkin 33–4.

2 “I hold back”: II:12 454. On Pyrrhonian Skepticism as transmitted to and by Montaigne, see Bailey; Popkin; and Nussbaum.

3 Grains of sand: Bailey 21–2.

4 Three statements of the epokhe: Sextus Empiricus, Outlines of Skepticism 49–51 (Book I: 196, 197, and 202 respectively).

5 “If you postulate”: II:12 452.

6 Moore, T., Poetical Works , ed. A. D. Godley (London: H. Frowde, Oxford University Press, 1910), 278.

7 Stories about Pyrrho: II:29 647–8. Source for all these stories, both of his indifference and of his failure to maintain it, is Diogenes Laertius, Lives and Opinions of Eminent Philosophers X:52–4.

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