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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How to live or A life of Montaigne in one question and twenty attempts at an - фото 1

How to live,

or,

A life of Montaigne

in one question and twenty attempts at an answer

by

Sarah Bakewell

For Simo

Q. How to live?

MICHEL DE MONTAIGNE IN ONE QUESTION AND TWENTY ATTEMPTS

AT AN ANSWER

THE TWENTY-FIRST CENTURY is full of people who are full of themselves. A half-hour’s trawl through the online ocean of blogs, tweets, tubes, spaces, faces, pages, and pods brings up thousands of individuals fascinated by their own personalities and shouting for attention. They go on about themselves; they diarize, and chat, and upload photographs of everything they do. Uninhibitedly extrovert, they also look inward as never before. Even as bloggers and networkers delve into their private experience, they communicate with their fellow humans in a shared festival of the self.

Some optimists have tried to make this global meeting of minds the basis for a new approach to international relations. The historian Theodore Zeldin has founded a site called “The Oxford Muse,” which encourages people to put together brief self-portraits in words, describing their everyday lives and the things they have learned. They upload these for other people to read and respond to. For Zeldin, shared self-revelation is the best way to develop trust and cooperation around the planet, replacing national stereotypes with real people. The great adventure of our epoch, he says, is “to discover who inhabits the world, one individual at a time.” The “Oxford Muse” is thus full of personal essays or interviews with titles like:

Why an educated Russian works as a cleaner in Oxford

Why being a hairdresser satisfies the need for perfection

How writing a self-portrait shows you are not who you thought you were

What you can discover if you do not drink or dance

What a person adds when writing about himself to what he says in conversation

How to be successful and lazy at the same time

How a chef expresses his kindness

illustration credit i11 By describing what makes them different from anyone - фото 2
(illustration credit i1.1)

By describing what makes them different from anyone else, the contributors reveal what they share with everyone else: the experience of being human.

This idea — writing about oneself to create a mirror in which other people recognize their own humanity — has not existed forever. It had to be invented. And, unlike many cultural inventions, it can be traced to a single person: Michel Eyquem de Montaigne, a nobleman, government official, and winegrower who lived in the Périgord area of southwestern France from 1533 to 1592.

Montaigne created the idea simply by doing it. Unlike most memoirists of his day, he did not write to record his own great deeds and achievements. Nor did he lay down a straight eyewitness account of historical events, although he could have done; he lived through a religious civil war which almost destroyed his country over the decades he spent incubating and writing his book. A member of a generation robbed of the hopeful idealism enjoyed by his father’s contemporaries, he adjusted to public miseries by focusing his attention on private life. He weathered the disorder, oversaw his estate, assessed court cases as a magistrate, and administered Bordeaux as the most easygoing mayor in its history. All the time, he wrote exploratory, free-floating pieces to which he gave simple titles:

Of Friendship

Of Cannibals

Of the Custom

Of Wearing Clothes

How we cry and laugh for the same thing

Of Names

Of Smells

Of Cruelty

Of Thumbs

How our mind hinders itself

Of Diversion

Of Coaches

Of Experience

Altogether, he wrote a hundred and seven such essays. Some occupy a page or two; others are much longer, so that most recent editions of the complete collection run to over a thousand pages. They rarely offer to explain or teach anything. Montaigne presents himself as someone who jotted down whatever was going through his head when he picked up his pen, capturing encounters and states of mind as they happened. He used these experiences as the basis for asking himself questions, above all the big question that fascinated him as it did many of his contemporaries. Although it is not quite grammatical in English, it can be phrased in three simple words: “How to live?”

illustration credit i12 This is not the same as the ethical question How - фото 3
(illustration credit i1.2)

This is not the same as the ethical question, “How should one live?” Moral dilemmas interested Montaigne, but he was less interested in what people ought to do than in what they actually did. He wanted to know how to live a good life — meaning a correct or honorable life, but also a fully human, satisfying, flourishing one. This question drove him both to write and to read, for he was curious about all human lives, past and present. He wondered constantly about the emotions and motives behind what people did. And since he was the example closest to hand of a human going about its business, he wondered just as much about himself.

A down-to-earth question, “How to live?” splintered into a myriad other pragmatic questions. Like everyone else, Montaigne ran up against the major perplexities of existence: how to cope with the fear of death, how to get over losing a child or a beloved friend, how to reconcile yourself to failures, how to make the most of every moment so that life does not drain away unappreciated. But there were smaller puzzles, too. How do you avoid getting drawn into a pointless argument with your wife, or a servant? How can you reassure a friend who thinks a witch has cast a spell on him? How do you cheer up a weeping neighbor? How do you guard your home? What is the best strategy if you are held up by armed robbers who seem to be uncertain whether to kill you or hold you to ransom? If you overhear your daughter’s governess teaching her something you think is wrong, is it wise to intervene? How do you deal with a bully? What do you say to your dog when he wants to go out and play, while you want to stay at your desk writing your book?

In place of abstract answers, Montaigne tells us what he did in each case, and what it felt like when he was doing it. He provides all the details we need to make it real, and sometimes more than we need. He tells us, for no particular reason, that the only fruit he likes is melon, that he prefers to have sex lying down rather than standing up, that he cannot sing, and that he loves vivacious company and often gets carried away by the spark of repartee. But he also describes sensations that are harder to capture in words, or even to be aware of: what it feels like to be lazy, or courageous, or indecisive; or to indulge a moment of vanity, or to try to shake off an obsessive fear. He even writes about the sheer feeling of being alive.

Exploring such phenomena over twenty years, Montaigne questioned himself again and again, and built up a picture of himself — a self-portrait in constant motion, so vivid that it practically gets up off the page and sits down next to you to read over your shoulder. He can say surprising things: a lot has changed since Montaigne was born, almost half a millennium ago, and neither manners nor beliefs are always still recognizable. Yet to read Montaigne is to experience a series of shocks of familiarity, which make the centuries between him and the twenty-first-century reader collapse to nothing. Readers keep seeing themselves in him, just as visitors to the “Oxford Muse” see themselves, or aspects of themselves, in the story of why an educated Russian works as a cleaner or of what it is like to prefer not to dance.

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