Academic literature on the topic 'Montaigne'
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Journal articles on the topic "Montaigne"
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Watson, Stephen H. "Montaigne’s of Cruelty and the Emergence of Hermeneutic and Intercultural Modernity: Three Rival Readings." Journal of Chinese Philosophy 42, no. 1-2 (March 3, 2015): 62–85. http://dx.doi.org/10.1163/15406253-0420102006.
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While classical interpretations of hermeneutics have often identified themselves with Montaigne, others have contested not only whether Montaigne is committed to an account of a hermeneutic self, but whether a hermeneutics of traditional or self-identity (or differentiation) is either possible or desirable. This article will investigate the continuing viability of hermeneutics through contested interpretations of Montaigne undertaken from the varying standpoints of phenomenology (Merleau-Ponty), psychoanalysis (Lacan), and critical theory (Horkheimer). These interpretations have shed significant light on Montaigne’s work and have in turn been further illuminated by it; they reveal not only something about the hermeneutics of Montaigne’s work, but about consciousness, and the timeliness of hermeneutics itself.
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Hamlin, William M. "Florio's Montaigne and the Tyranny of “Custome”: Appropriation, Ideology, and Early English Readership of theEssayes*." Renaissance Quarterly 63, no. 2 (2010): 491–544. http://dx.doi.org/10.1086/655233.
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AbstractEarly English readers of Michel de Montaigne (1533–92) annotated their copies of John Florio's (1553[?]–1625) translation with remarkable frequency and vehemence, creating a context within which printed appropriations of the essayist may be fruitfully examined. No topic intrigued these readers more than custom. Drawing from transcriptions of over 4,000 marginal annotations and situating the Montaignean borrowings of William Shakespeare (1564–1616), Sir Francis Bacon (1561–1626), and other English writers within a culture of active reader response, this essay treats the Montaignean account of custom as a case study wherein differences between manuscript and print appropriation may be investigated. Montaigne's reception in seventeenth-century England cannot be understood without scrupulous attention to both traditions.
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Rayskina, V. A. "Pedagogical Dominant of Renaissance Reflective Discourse: Michel Montaigne’s Concept of Developmental Teaching and Education." Nauchnyi dialog 11, no. 10 (January 5, 2023): 104–20. http://dx.doi.org/10.24224/2227-1295-2022-11-10-104-120.
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The linguistic and axiological features of the conceptualization of pedagogical views in the reflective discourse of Michel Montaigne are studied. A feature of the chosen research problem is the consideration of the text corpus of the historical personality of the 16th century from the point of view of reflexive discourse representation. The relevance of the research topic is due to the importance of addressing historically formed linguistic and cultural ideals (education, science, upbringing). The study was conducted based on the principles of anthropocentrism and narrativism, as well as using corpus text analysis methods (in an open online case Montaigne à l’Œuvre). For the first time, the modeling of the author’s pedagogical doctrine from the standpoint of its conceptual and value expression has been performed. The material base of the study is represented by 8 thematically selected chapters from Montaigne’s “Essais”, posted in an authentic Middle French orthographic version on the corpus MonLOE website. It is proved that Montaigne's work lays the conceptual and value foundations of humanitarian education, considered as a system of education and development of a person capable of building his own judgment. The analysis showed that Montaigne's pedagogical program is based on such components of the educational paradigm of the 21st century as developing, student-centered, individual learning and harmonious development.
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Hodge, Kyle S. "The Conservatism of the Counterreformation in Montaigne’s “Apology for Raymond Sebond”." Journal of Early Modern Studies 10, no. 2 (2021): 9–33. http://dx.doi.org/10.5840/jems202110212.
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Montaigne’s “Apology” is a lengthy work the overarching theme of which is the relationship between epistemology, virtue, and vice. It is a commentary on the thesis that science or knowledge “is the mother of all virtue and that all vice is produced by ignorance.” Montaigne’s response is radical and unequivocal: there is no idea more harmful; its consequences are no less than the destruction of inward contentment and the undermining of societal peace and stability. Indeed, Montaigne sees the Protestant Reformation as the instantiation of this terrible thesis, with all of the attendant trouble it had and continued to cause in France. So Montaigne inverts the thesis: ignorance begets virtue and (presumption of ) knowledge vice. Out of this inversion he draws many conservative social and political consequences, and this is one of the most interesting and yet underexplored aspects of the text. Montaigne exhibits the conservatism of the Counterreformation in the “Apology,” and I intend to draw more attention to this theme. I show that Montaigne’s main target in the “Apology” was not dogmatism as such, but Protestantism as a species of dogmatism. I then show that, by using a few elementary epistemic concepts, Montaigne launches a withering skeptical attack on the Reformation. Out of this criticism I draw some important conservative themes that have significant implications for our understanding of Montaigne’s social and political thought, as well as for conservative political theory and its intellectual history.
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Biosca i Bas, Antoni. "Michel de Montaigne, traductor de griego. Sobre dos citas griegas y la traducción latina de Conrad Gessner." Çédille, no. 20 (2021): 237–52. http://dx.doi.org/10.25145/j.cedille.2021.20.13.
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"Montaigne has traditionally been attributed a certain mastery of classical Greek. One of the arguments is the inclusion in his essays of abundant Greek quotations, some of them translated into French. It has never been disputed that Montaigne used anthologies to include classical quotations in his Essays, especially of Stobaeus, and that he was probably assisted by the Latin translation of Conrad Gessner. Some cases suggest that Montaigne, when translating the Greek quotations into French, followed the Latin version even when he disagreed with the original. These cases must be considered in order to better gauge Montaigne’s level of knowledge of the Greek language"
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Rigolot, François. "Curiosity, Contingency, and Cultural Diversity: Montaigne's Readings at the Vatican Library*." Renaissance Quarterly 64, no. 3 (2011): 847–74. http://dx.doi.org/10.1086/662851.
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AbstractOne of the key episodes of Michel de Montaigne's trip to Rome (1580–81) was his visit to the Vatican Library, which he comments upon in his Journal de voyage, posthumously published. Strangely enough, few scholars have paid close attention to what Montaigne says about the selection of manuscripts and printed material he consulted there on 6 March 1581. He claims that he was given free access to that Wunderkammer, and scholarly research shows that his wish list indeed reflected his taste for irony, humor, and cultural diversity, ranging from Greco-Roman manuscripts to Egyptian papyrus and a Chinese booklet. At the same time, a case could be made for interpreting the selection, not as Montaigne's, but as the library custodian's, with Aquinas's sermons, anti-Lutheran material, and documents used at the Council of Trent. This paper tries to sort out to what extent the selection of books and items that Montaigne saw at the Vatican Library can be considered as the meeting ground between the interests of Montaigne himself as skeptic and the agenda of the Counter-Reformation.
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Bogdanovski, Masan. "Montaigne's revival of pyrrhonism." Theoria, Beograd 51, no. 4 (2008): 59–71. http://dx.doi.org/10.2298/theo0804059b.
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The Pyrrhonian arguments used by Michel de Montaigne in his essay An Apology for Raymond Sebond are presented in detail in this paper. The paper explores the reasons that have induced Montaigne to utilize them in an apparently paradoxical context of Catholic apologetics. As a consequence of the influence this essay had exerted in the Early Modern philosophy, a considerable interest has been developed for the Ancient Skepticism, notwithstanding the fact that the Skeptical arguments were not always correctly interpreted in Montaigne's work.
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Krupecka, Iwona. "Jak się filozofuje z siodła? Przypadek Michela de Montaigne’a." Zoophilologica, no. 6 (December 29, 2020): 63–76. http://dx.doi.org/10.31261/zoophilologica.2020.06.05.
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In this text I am collecting and interpreting Michel de Montaigne’s reflections on the horses and horse-riding. I argue that there are two basic problems in which this theme was used by Montaigne: the fragility and unexpectedness of human life and body-mind relation. In both fields Montaigne proposed a re-evaluation in relation to the classical culture. In the first one, by interpreting Plato’s “practice of death” as an art of exposing oneself to an unexpected, and in the second, by linking mind activity with the bodily processes.
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Connolly, Shannon R. "Equity and Amerindians in Montaigne’s “Des cannibales” (1, 31)." Renaissance and Reformation 43, no. 3 (December 21, 2020): 195–228. http://dx.doi.org/10.33137/rr.v43i3.35306.
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Since the first publication of the Essais in Bordeaux in 1580, readers of this work have recognized skepticism underlying the judgment of its author, Michel de Montaigne. Arguing that the Pyrrhonist school of skepticism relies upon cultural diversity, or that Montaigne was influenced by sixteenth-century proto-ethnographic accounts of European travellers to the New World, many scholars of the Essais have read “Des cannibales” (1, 31) as proto-anthropological. In my close reading of this chapter, however, I contend that Montaigne’s rhetorical use of equity, and not his debated practice of a proto-anthropological cultural relativism, shares a special reciprocity with his skeptical judgment in the Essais. Equity, a para-legal procedure that Montaigne used to judge while he was a magistrate in the Bordeaux parlement (1557–70), remains largely underdeveloped in scholarship on the Essais.
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Hamrick, Will iam S. "Reading Merleau-Ponty Reading Montaigne." Chiasmi International 22 (2020): 369–83. http://dx.doi.org/10.5840/chiasmi20202233.
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Phenomenologists have always been concerned with the relationships between their methods and the life that sustains and instructs them, and which are, in turn, instructed by it. In its most general form, it is a question of relationships between philosophy and non-philosophy. Maurice Merleau-Ponty conceives of these connections in terms of a reversible inside-outside dynamic from at least Phenomenology of Perception to his unpublished manuscripts. No philosopher better illustrates this dialectic of life and ideas than Michel de Montaigne, whose life and work are the subject of “Reading Montaigne” in Signs. This paper consists of a critical analysis of that essay, and thus forms a meta-inside/outside relationship in reading Merleau-Ponty reading his predecessor. The essay examines, among other things, how Montaigne’s writing provides an instructive example of the intertwining of life and ideas as Merleau-Ponty understood it as well as a puzzle about why he did not connect “Reading Montaigne” with the two chapters of Signs that concern language.
Dissertations / Theses on the topic "Montaigne"
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Silva, Nelson Maria Brechó da [UNESP]. "A amizade em Montaigne." Universidade Estadual Paulista (UNESP), 2010. http://hdl.handle.net/11449/91789.
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O presente trabalho pretende situar a amizade e sua descrição em Montaigne, que evoca a figura de seu amigo La Boétie. A partir dessa célebre amizade que foi rompida com a morte de La Boétie, segue-se uma análise do conceito de amizade nos Essais de Montaigne e de suas principais fontes. Resta ao autor apenas escrever incessantemente para garantir a presença de si mesmo e do amigo. A interpretação do texto permitirá reflexões sobre o sentido maior da amizade à luz da imagem da escrita, da pintura, do amor e da fraternidade
This research has a target to show the friendship and her description in Montaigne, inspired by his friend La Boetie. From this famous friendship, which was disrupted by the death of La Boetie, follows a study of the concept of friendship on Montaigne’s Essais and his main sources. Remain for actor only to write incessantly for to guarantee the present myself and of friend. The interpretation of the text allows reflections about friendship according to the image of the writing, painting, love and fraternity
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Conceição, Gilmar Henrique da. "Montaigne e a política." Universidade Estadual do Oeste do Parana, 2010. http://tede.unioeste.br:8080/tede/handle/tede/2112.
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Previous issue date: 2010-11-25Commonly, human nature is considered unknown for Montaigne once we are all impregnated and bypassed customs, but poses different problems Montaigne inquiring about the possibility of political actions that enable a company to remain in balance and be improved, in spite of evil present in human nature perceived inconsistency of reason, and parties in conflict. Note that considers possible to improve the state of imperfection of man, but better does not mean eliminate the imperfection. Montaigne considers herself fully and visibly facing out, born to society and friendship (III, 3, p. 55) and broods primarily about state affairs and the world: "[...] haul me to the matters State and the universe best pleased when I'm alone "(III, 3, 56). He rejects the idealization of society, the best policy is one that exists. But, we highlight two jobs that makes the word politics: the first as "obligation to the public good", the second as "the practice of governments." Anyway, consider that living out of politics is to live outside of humanity and did not neglect public duties. Indeed, in Montaigne does not find the word with an unambiguous policy. In view of Montaigne is not possible absolute judgments in politics only because we share and we can not be located entirely outside of any particular perceptive condition to examine whether, on the one hand, the things themselves, and the other the way they present themselves in each one of those circumstances. The argument considers the act of "taking sides" involves, in itself, a presumption of knowledge, then he invites us to observe that this same assumption is present despite our view oscillates between the conflicting views that the ever, we hold as if they had, in general, a strength greater than they can reveal if considered over time. From this we can see that he discusses the political certainties given the insecure nature of the intellectual faculty, who frequently receives false things, hence the need for "moderation" and "dialogue" between the parties. So there is a questionable character in all parties. Unlike the certainty of "I just know that I know nothing" and "I think therefore I am ', Montaigne takes on the motto of Pyrrhus (" Que sais-je? ") which expresses most clearly mark the position of our author.
Comumente, a natureza humana é considerada desconhecida para Montaigne uma vez que estamos todos impregnados e contornados pelos costumes, porém Montaigne coloca diferentes problemas indagando sobre a possibilidade de ações políticas que permitam a uma sociedade manter-se em equilíbrio e ser melhorada, apesar da maldade presente na natureza humana percebida, da inconsistência da razão, e dos partidos em conflito. Observe-se que considera possível melhorar o estado de imperfeição do homem, mas melhorar não significa eliminar a imperfeição. Montaigne se considera uma pessoa inteiramente e visivelmente voltada para fora, nascida para a sociedade e a amizade (III, 3, p. 55) e medita principalmente acerca dos negócios do Estado e do mundo: [...] lanço-me aos assuntos de Estado e ao universo de melhor grado quando estou sozinho (III, 3, 56). Ele recusa a idealização da sociedade; a melhor política é a que existe. Mas, podemos destacar dois empregos que faz da palavra política: o primeiro como obrigação ao bem público , o segundo como prática dos governos . De qualquer forma, considera que viver fora da política é viver fora da humanidade e não se omite das funções públicas. Na realidade, em Montaigne não encontramos a palavra política com um sentido unívoco. Na perspectiva de Montaigne não é possível julgamentos absolutos em política porque somente vemos partes e não podemos nos situar absolutamente fora de alguma circunstância perceptiva determinada para examinar independentemente, de um lado, as próprias coisas e, de outro, a maneira como se apresentam em cada uma dessas circunstâncias. O argumento considera como o ato de tomar partido envolve, por si mesmo, uma presunção de conhecimento; em seguida, ele nos convida a observar que essa mesma presunção se faz presente a despeito de nosso juízo oscilar entre opiniões contraditórias a que, a cada vez, nos agarramos como se tivessem, de modo geral, uma solidez maior do que elas podem revelar se consideradas no decorrer do tempo. Disso podemos perceber que ele problematiza as certezas políticas dado o caráter inseguro da faculdade intelectual, que recebe freqüentemente coisas falsas, daí a necessidade da moderação e do diálogo entre os partidos. Portanto, há um caráter duvidoso em todos os partidos. Diferente das certezas do eu só sei que nada sei e do penso, logo existo , Montaigne toma para si a divisa de Pirro ( Que sais-je? ) cuja interrogação expressa com mais clareza o posicionamento de nosso autor.
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Silva, Nelson Maria Brechó da. "A amizade em Montaigne /." Marília : [s.n.], 2010. http://hdl.handle.net/11449/91789.
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Orientador: Ricardo MonteagudoBanca: Lígia Fraga Silveira
Banca: Ivonil Parraz
Resumo: O presente trabalho pretende situar a amizade e sua descrição em Montaigne, que evoca a figura de seu amigo La Boétie. A partir dessa célebre amizade que foi rompida com a morte de La Boétie, segue-se uma análise do conceito de amizade nos Essais de Montaigne e de suas principais fontes. Resta ao autor apenas escrever incessantemente para garantir a presença de si mesmo e do amigo. A interpretação do texto permitirá reflexões sobre o sentido maior da amizade à luz da imagem da escrita, da pintura, do amor e da fraternidade
Abstract: This research has a target to show the friendship and her description in Montaigne, inspired by his friend La Boetie. From this famous friendship, which was disrupted by the death of La Boetie, follows a study of the concept of friendship on Montaigne's Essais and his main sources. Remain for actor only to write incessantly for to guarantee the present myself and of friend. The interpretation of the text allows reflections about friendship according to the image of the writing, painting, love and fraternity
Mestre
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Knop, Déborah. "La cryptique chez Montaigne." Thesis, Grenoble, 2012. http://www.theses.fr/2012GRENL024/document.
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« A sauts et à gambades » : de cette formule des Essais, la critique a souvent conclu au décousu de leur écriture. Notre travail montre qu'il n'en est rien dans de nombreux chapitres des Essais, en s'appuyant sur l'idée de « cryptique » chez Ramus (Dialectique, 1555) et Canaye (L'Organe, 1589) et sur le concept rhétorique de ductus ou progression du discours : l'écrivain-dux déjoue réticences ou hostilité de son lecteur, sa repugnantia. La première partie précise, à partir des grands traités rhétoriques, dont Quintilien traduit par Gedoyn (1718), ce que recouvrent les notions de propositum, d'oratio, de sermo, de contentio, de digressio, de delectare et de repugnantia ; et, dans le domaine de la dialectique, de syllogisme et de preuve, ce qui permet d'exhumer la structure profonde de l'argumentation. La seconde partie définit la notion d'insinuatio et son pendant dialectique, la « méthode de prudence », dont Ramus donne les préceptes détaillés. Nous en tirons de nombreux outils en vue de l'analyse des textes littéraires. Nous examinons la notion de dissimulatio en rhétorique, notamment la dissimulatio artis, apanage de Socrate, lequel est si important pour Montaigne. La dernière partie expose différentes formes de ductus dans les Essais, pour séduire le lecteur et le mener sur la voie d'un progrès moral. Ce but suppose une rhétorique extrêmement sensible à ce qui « répugne » à son auditoire, comme à ce qui le « passionne ». Le cheminement ressemble de près à la méthode antique de l'exercice spirituel, qui impliquait une certaine familiarité entre auteur et lecteur, un retour sur soi concomitant et symétrique du maître et du disciple“A sauts et à gambades”: from this expression in the Essays, critics often came to the conclusion of a rambling speech. Our work shows that this is not the case in many chapters, by referring to the “cryptical method” in the writings of Ramus (Dialectique, 1555) and Canaye (L'Organe, 1589) and to the rhetorical concept of ductus or progression of speech in which the dux-writer circumvents his reader's opposition or hostility, or repugnantia. The first part, which is based on major rhetorical theories, including those of Quintilian translated by Gedoyn (1718), defines the notions of propositum, oratio, sermo, contentio, digressio, delectare and repugnantia ; and, in the field of dialectics, syllogism and proof. It provides a means of digging out the deep structure of arguments. The second part defines the notion of insinuatio and its counterpart in dialectics, the “method of prudence”, on which Ramus gives detailed precepts. These give us many tools for the purpose of literary text analysis. We look into the notion of dissimulatio in rhetorics, including the dissimulatio artis, specific to Socrates – Socrates is an important figure for Montaigne. The last part outlines various forms of ductus in the Essays, so as to lure the reader and lead him on the path to moral progress. This goal requires the rhetoric to be finely attuned to what the reader is averse to, or what he is passionate about. The whole closely resembles the ancient method of spiritual exercise, which involved some familiarity between the writer and the reader, a concurrent and symmetric introspection from the master and his disciple
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Compain, Jean-Marie. "La personnalité de Montaigne." Paris 4, 1986. http://www.theses.fr/1986PA040185.
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Ce travail, qui est d'abord une étude psycho-biographique de Michel de Montaigne, a tendance à remettre en cause l'idée trop répandue selon laquelle l'œuvre autobiographique (Les Essais en l'occurrence) n'est que rhétorique et fantaisie. Par ses motivations profondes, l'essayiste fut un écrivain égotiste, désireux de se faire connaitre, d'analyser avec une certaine fidélité ses contradictions, mais aussi (rien n'est simple) de justifier sa destinée et ses choix alors qu'au plus profond de lui-même il reste inquiet et irrésolu. Dans la mesure où il donne une netteté et une consistance excessives à certains aspects de son moi, dans la mesure où il tend à prendre ses aspirations à la sagesse pour une réalité de son vécu quotidien, Montaigne se construit plus qu'il ne se déchiffre. Mais cette construction reflète la dynamique intérieure du sujet vivant plus que celle de l'écrivain. Avant de mettre en valeur les pulsions qui agitent, perturbent ou dynamisent Montaigne, cette thèse étudie le tempérament le caractère de l'homme, ses comportements, le mécanisme de son intelligence. Elle prend en compte tous les documents historiques ou biographiques possibles et utilise souvent le journal de voyage. Elle fait aussi appel aux concepts de la psychologie des profondeursThis doctoral thesis is a psychological and biographical study of Michel de Montaigne. Historical documents (such as testaments, letters, diary: Journal de voyage) are used, but also the essays' self-portrait examined critically. Montaigne's personality (physical constitution, mind, social behavior and life interior) is examined, essentially from a new viewpoint, psychological and psychoanalytical
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Compain, Jean-Marie. "La Personnalité de Montaigne." Lille 3 : ANRT, 1987. http://catalogue.bnf.fr/ark:/12148/cb375967980.
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Statius, Pierre. "La sagesse de Montaigne." Lille 3, 1994. http://www.theses.fr/1994LIL30027.
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Le texte de montaigne, par son desordre patent, semble echapper a toute tentative d'apprehension philosophique (systematique). Contre cette fausse evidence, sanctifiee par l'histoire, nous soutenons que l'oeuvre de montaigne, philosophique de part en part, inaugure un nouveau philosopher-ecriture spectique- dont les pays tematique sont le reel et la joie. Ainsi associes, dans un texte qui demeure retif et enigmatique, ils contribuent a dessiner la trame d'une sagesse montaigniste, sagesse paradoxale, sagesse sans doctrineMontaigne's writing, thanks to its obious disorder, seems to escape any attempt at com:prehenoine it philosophically '(ano systematically). In opposition to that false evidence, and sanctified by history, ne wphold the opinion that montaigne's work, which is philosophical through and through, gives birth to a new way to philosophize - a sceptical wriming mannerwhose thematical axes are reality and joy - associated in that way i in a text which remains difficult to penetrate and enigmatic, those axes contribute to creating the texture of montaigne's wisdom, a paradoxical wisdom, a wisdom based on no parmuciar doctrine
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Kolarova, Vassiléna. "Montaigne et le phénomène interartistique." Paris, EHESS, 2010. http://www.theses.fr/2010EHES0115.
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Cette thèse étudie les œuvres de Montaigne qui constituent le corpus de la recherche - les Essais et le Journal de voyage. Nous démontrons l'existence du phénomène interartistique dans le contexte historique de la Renaissance et de son évolution à travers la pensée ancienne (Horace-Ut pictura poesis, Philostrate-ekphrasis), renaissante (Léonard de Vinci et le paragone) et moderne mais prise d'un point de vue théorique. Le phénomène interartistique exprime la relation entre les arts en un même lieu et en un même temps, lors de la perception esthétique singulière d'une œuvre d'art. L'objectif de la recherche est d'étudier l'œuvre de Montaigne comme une œuvre d’art en premier lieu. Nous analysons les variétés du phénomène interartistique dans toutes les manifestations qui existent chez Montaigne étant donné le lexique artistique dont il se sert pour qualifier son œuvre. Nous découvrons la ligne évolutive pour l'élaboration de la conception interartistique de son œuvre, dues au rapprochement qu'il fait entre la nature et l'art surtout lors de son voyage en ItalieThe thesis examines the works of Michel de Montaigne focusing the research on his famous "Essays" and "The Diary of Montaigne's Travels". The author of the thesis manifests the existence of the "interartistic phenomenon" in the historical context of the Renaissance and its evolution from ancient philosophy (Horace -Ut pictura poesis, Philostrate -ekphrasis) through Renaissance thought (Leonardo da Vinci's Paragone ("comparison of the arts")) to modern ideas whereas the research is done from a theoretical point of view. The "interartistic phenomenon" expresses the relation arising between arts at the time of an aesthetic perception of a work of art. The aim of the research is to study the work of Montaigne as a work of art in first place. The varieties of the "interartistic phenomenon" which exist in the work of Montaigne are analyzed in light of the artistic vocabulary he is using to qualify his work. The author of the thesis takes notice of the interartistic conception in the work of Montaigne revealed by the convergence of nature and art, particularly in the diary of Montaigne's travels
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SYLLA, NDIAYE AWA. "La rochefoucauld successeur de montaigne." Paris 4, 1986. http://www.theses.fr/1986PA040234.
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Montaigne eut une influence essentielle et preponderante sur la rochefoucauld. Il y a, dans l'oeuvre du moraliste classique, et bien qu'il se soit servi d'autres ecrivains afin de mieux connaitre l'auteur des essais, une source directement issue des essais. C'est surtout dans les maximes supprimees ou non publiees par l'auteur que l'on retrouve les maximes les plus proches des essais. En fait, la presence de montaigne, dans l'oeuvre de la rochefoucauld, est constante et essentielle. La rochefoucauld s'est egalement approprie les tours et les procedes rhetoriques chers a montaigne. Son merite a ete de mener jusqu'a son terme le plus acheve une forme d'ecriture qui deviendra le genre de la "maxime" et qui n'appartient qu'a luiMontaigne had a significant and preponderant influence on la rochefoucauld. Even though through other writings he had improved his knowledge of montaigne's work, there is, in the classic moralist's work, a source which is directly derived from the "essais". But particularly in the omitted or not published maxims, we can recognize montaigne's decisive influence. In fact, montaigne's presence in la rochefoucauld's work is permanent and essential. La rochefoucauld appropriated montaigne's favourite rethoric methods, the very style of montaigne. La rochefoucauld's talent was to bring that style to a successfull conclusion ; the specific style of the "maximes" is his own personal property
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Gittler, Bernard. "Rousseau et l'héritage de Montaigne." Thesis, Lyon, École normale supérieure, 2015. http://www.theses.fr/2015ENSL1013.
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Cette recherche porte sur le rôle joué par la lecture de Montaigne dans la philosophie de Rousseau.Il convenait d’abord de repérer les traces de cette lecture et les différents témoignages qu’en donnent son œuvre publiée ainsi que ses manuscrits, d’établir les éditions dans lesquelles Rousseau lit les Essais et les perspectives dans lesquelles il le fait. Il fallait établir également les médiations qui ont joué un rôle dans la réception de Montaigne par Rousseau. Les Essais sont édités et lus au XVIIIe siècle selon des perspectives auxquelles il ne cesse de se confronter. Nombre d’auteurs du XVIIe siècle sur lesquels il s’appuie dialoguent avec Montaigne. L’étude de la relation que Rousseau entretient avec lui demande donc l’examen de toute une tradition philosophique qui s’appuie elle-même sur Montaigne.Cette dimension de l’héritage conduit à trianguler les références, implicites ou explicites, que Rousseau fait à Montaigne dans son œuvre philosophique. Il lui sert de point d’appui pour dialoguer avec Diderot traducteur de Shaftesbury et pour prendre parti, dès le premier Discours, en faveur de la religion naturelle. La lecture politique des Essais qu’il produit nourrit son opposition à toute forme de domination et lui permet de critiquer la position de Montesquieu sur le luxe. Cette lecture politique se développe dans le second Discours, pour dénoncer les effets de l’intérêt particulier, qui détruit le lien politique. Rousseau s’appuie encore sur les principes de La Boétie qu’il trouve dans les Essais pour penser la dépravation de l’homme en société. Le lien social ne demande pas de suivre une morale opposée à l’intérêt, mais de poursuivre l’intérêt universel qui nous lie aux autres hommes. Montaigne occupe aussi une place déterminante dans le dialogue que Rousseau entretient avec des auteurs comme Barbeyrac, Mandeville ou Locke.Cette thèse montre ainsi que la référence à Montaigne met en jeu les principes fondamentaux de la philosophie politique et morale de RousseauThe aim of this study is to analyze the role of Montaigne’s legacy in Rousseau’s philosophy.First, evidences and views of Rousseau’s reading of Montaigne have been examined in his published works and in his manuscripts. Editions in which Rousseau was reading Montaigne have also been identified.Then, mediations between Rousseau and Montaigne’s reception have been reviewed. Rousseau reads the Essais with the 18th century points of view. He relies on 17th century authors who judge Montaigne. Therefore, thanks to this philosophical tradition who deals with Montaigne, links between Montaigne and Rousseau are analysed.The implicit and explicit references to Montaigne in Rousseau’s work are triangulated. Rousseau quotes Montaigne to deal with Diderot, – translator of Shaftesbury, to defend natural religion as early as in his First Discourse on the Sciences and Arts.Rousseau has a political reading of the Essais. He denounces all kind of domination, and criticizes Montesquieu’s apology of luxury. The political reading of Montaigne increases in the second Discourse : the possessive individualism destroys the social link.Rousseau underlines the La Boétie’s principles in the Essais, which show the political depravation of society. The social link does not demand to follow moral rules against citizen’s interests. Humanity has to pursue a universal interest, which establishes a relationship between each human being and the whole humanity.Montaigne has a central position to understand the dialogues between Rousseau and Barbeyrac, Mandeville, and Locke. Rousseau refers to Montaigne when he defends his moral and politic fundamental principles
Books on the topic "Montaigne"
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1971-, Zalloua Zahi Anbra, ed. Montaigne after theory, theory after Montaigne. Seattle: University of Washington Press, in association with Whitman College, 2009.
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Aulotte, Robert. Montaigne, "Essais". Paris: Presses universitaires de France, 1988.
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Aulotte, Robert. Montaigne: "Essais". 3rd ed. Paris: Presses Universitaires de France, 1994.
Find full textBook chapters on the topic "Montaigne"
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Herrmann, Douglas J., and Roger Chaffin. "Montaigne." In Recent Research in Psychology, 161–63. New York, NY: Springer New York, 1988. http://dx.doi.org/10.1007/978-1-4612-3858-4_19.
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Engle, Lars. "Introduction: Montaigne and Shakespeare as Thought-Experiment." In Shakespeare and Montaigne, 28–58. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474458238.003.0002.
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Engle’s introduction discusses the contest in Montaigne studies between the mythic Montaigne presented by Adam Gopnik and the historical Montaigne presented by Philippe Desan. It argues that our sense of Shakespeare as a self-aware literary artist gains greatly from the idea that he cared, from Hamlet on, about Montaigne's exceptionality in roughly the way Gopnik does. Engle then presents Colin Burrow's reflections on Montaigne's influence on Shakespeare as an example of how to bring the two writers together.
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Chenoweth, Katie. "Derrida at Montaigne." In Deconstructing the Death Penalty, 101–18. Fordham University Press, 2018. http://dx.doi.org/10.5422/fordham/9780823280100.003.0006.
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This chapter focuses on the Eleventh Session of Derrida’s Death Penalty seminar. In this session Derrida pauses in his readings of post-Enlightenment abolitionist discourse to turn to the Essais of Michel de Montaigne, the sixteenth-century French philosopher whose famous tower library he had visited shortly before delivering this lecture on March 22, 2000. Derrida opens the session by quoting Montaigne in a manner he describes as “theatrical” and somewhat “violent,” before announcing: “Since I’m at Montaigne, I’m going to stay a while.” This chapter asks what this “stay at Montaigne” represents for Derrida, how it operates strategically in his deconstruction of the death penalty, and what specific force Montaigne represents for Derrida. The chapter also examines several passages in Montaigne’s Essais not discussed by Derrida in order to see how Montaigne’s Pyrrhonian-style skepticism offers a pre-Enlightenment model of opposition to capital punishment.
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Hamlin, William M. "1. Writing oneself." In Montaigne: A Very Short Introduction, 1–14. Oxford University Press, 2020. http://dx.doi.org/10.1093/actrade/9780190848774.003.0001.
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Did Montaigne invent the essay? “Writing oneself” reminds us that Montaigne was not the first author to add personal experience and reflection to nonfiction writing. Montaigne loved the moral essays of Plutarch, the letters of Seneca, and the writings of his contemporary, Erasmus. The title in French, Essais, could be read as assays or attempts. Indeed, the Essays became depictions of Montaigne’s cognitive processes at work. It is suggested that the hunger for expression and intimacy in Montaigne’s writing originated in the death of a beloved friend, with whom Montaigne might otherwise have expressed these thoughts in conversation.
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Platt, Peter G. "Custom, Otherness, and the Fictions of Mastery: ‘Of the Caniballes’ and The Tempest." In Shakespeare's Essays, 129–53. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474463409.003.0006.
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This chapter examines the first of the links between Shakespeare and Montaigne to be noticed, appearing in one of the last of Shakespeare’s plays to be written. Even Montaigne-Shakespeare skeptics must acknowledge the presence of a piece of “Of the Caniballes” in Gonzalo’s speech in 2.1 of The Tempest. Scholars have not always agreed on just what work Shakespeare’s use of Montaigne is doing, though the dominant view is something akin to Jonathan Bate’s sense that Shakespeare has “reversed Montaigne”—making complex and ironic what Montaigne had portrayed as simple and natural. But this chapter argues that, whereas there are undoubtedly differences between Montaigne’s cannibal and Shakespeare’s Caliban, neither one is entirely “natural” or “simple.” It may be, then, that Shakespeare is responding not to the singleness of Montaigne’s cannibals but to their doubleness. And, like Montaigne, The Tempest can be seen to anatomize what David Quint has called “an ethics of yielding.” Shakespeare may just be ringing changes on—rather than changing—Montaigne.
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Miura, Cassie M. "Cavell’s Tragic Scepticism and the Comedy of the Cuckold: Othello and Montaigne Revisited." In Shakespeare and Montaigne, 166–79. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474458238.003.0009.
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This chapter challenges the intrinsic connection that Stanley Cavell posits between philosophical scepticism and tragedy in Shakespeare’s plays by expanding on the suggestion in Cavell's essay ‘Othello and the Stake of the Other’ that Montaigne offers a different approach from Shakespeare to questions of doubt, sexual jealousy and witchcraft. Like Shakespeare, Montaigne draws a connection between philosophical scepticism and male anxieties about marriage, but Montaigne’s account of a happy cuckold circumvents the tragic outcomes of the play Othello. While Cavell looks to modernity, specifically Hollywood comedies of remarriage, for a resolution to what he calls the “problem of scepticism,” this chapter argues that Montaigne’s comic approach to scepticism and consequent affirmation of the philosophical end of tranquillity reveals such a resolution already at play during the early modern period.
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"Montaigne." In Figuren der Souveränität, 239–75. Wilhelm Fink Verlag, 2009. http://dx.doi.org/10.30965/9783846744499_007.
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O’Brien, John. "Montaigne." In The Cambridge History of French Thought, 73–82. Cambridge University Press, 2019. http://dx.doi.org/10.1017/9781316681572.009.
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Kenny, Neil. "Montaigne." In Death and Tenses, 231–50. Oxford University Press, 2015. http://dx.doi.org/10.1093/acprof:oso/9780198754039.003.0016.
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"Montaigne:." In Encontrarse y comprender. La búsqueda de sentido, 165–67. Dykinson, 2022. http://dx.doi.org/10.2307/j.ctv2zp4tpj.17.
Full textConference papers on the topic "Montaigne"
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Bischoff, Liouba. "Nicolas Bouvier, lecteur de Montaigne." In Usages de Nicolas Bouvier. Fabula, 2017. http://dx.doi.org/10.58282/colloques.4379.
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SILVA, Antoniel Alves Da. "Montaigne: um pensador da morte em conformidade com o Cristianismo?" In I Semana Nacional de Teologia, Filosofia e Estudos de Religião I Colóquio Filosófico: Filosofia e Religião. Recife, Brasil: Even3, 2019. http://dx.doi.org/10.29327/112796.1-14.
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Demonet, Marie-Luce. "« Moi qui suis Roi de la matière que je traite » : la définition de soi dans le Livre III des Essais." In Montaigne. Le livre III des Essais. Fabula, 2017. http://dx.doi.org/10.58282/colloques.4245.
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Knop, Déborah, and Raphaël Cappellen. "Introduction." In Montaigne. Le livre III des Essais. Fabula, 2017. http://dx.doi.org/10.58282/colloques.4271.
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Thomine, Marie-Claire. "Le goût de la langue : Remarques sur l’usage des mots concrets dans le chapitre « De ménager sa volonté »." In Montaigne. Le livre III des Essais. Fabula, 2017. http://dx.doi.org/10.58282/colloques.4232.
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Mollier, Thomas. "« J’aimerais mieux poindre que lasser » : le philosopher montanien et ses manifestations esthétiques. Variation sur un thème barthésien." In Montaigne. Le livre III des Essais. Fabula, 2017. http://dx.doi.org/10.58282/colloques.4203.
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Menini, Romain, and Déborah Knop. "L’art du provignement dans le troisième livre des Essais." In Montaigne. Le livre III des Essais. Fabula, 2017. http://dx.doi.org/10.58282/colloques.4264.
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Desan, Philippe. "Montaigne règle ses comptes : le caractère politique du troisième livre des Essais." In Montaigne. Le livre III des Essais. Fabula, 2017. http://dx.doi.org/10.58282/colloques.4197.
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Liaroutzos, Chantal. "La loi et la règle dans le chapitre « De l’expérience »." In Montaigne. Le livre III des Essais. Fabula, 2017. http://dx.doi.org/10.58282/colloques.4199.
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Balsamo, Jean. "Montaigne auteur. Conscience littéraire et pratiques éditoriales dans le livre III des Essais." In Montaigne. Le livre III des Essais. Fabula, 2017. http://dx.doi.org/10.58282/colloques.4194.
Full textReports on the topic "Montaigne"
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TOTROVA, Z. H. THE TOPIC OF OBJECTIVITY OF KNOWLEDGE AS A SOCIOCULTURAL PROBLEM. Science and Innovation Center Publishing House, April 2022. http://dx.doi.org/10.12731/2077-1770-2021-14-1-3-14-21.
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The actualization of this topic is explained by modern information technologies, which center the question of knowledge, as such, before its practical application. The purpose of the article is to analyze the topic of objectivity of knowledge, as a sociocultural problem, involving consideration of the relationship of various forms of skepticism with the sociocultural context. Research methods are philosophical and general logical. Research results. Pyrrhonian skepticism reflects the personal, socio-political and economic crisis of the Hellenistic era. The complete and consistent development of the views of extreme skeptics in practice turns into an apology for force or chaos. The time of M. Montaigne is characterized by the conjugation of historical optimism with paradigm instability, the struggle of ideas and socio-cultural structures for the right to exist. Hence the appeal to the subject, as to the basis that determines the stability of social and personal existence.