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    The Struggle Over Eurasia

    March 5, 2025 by Will Morrisey

    Alexandros Petersen: The World Island: Eurasian Politics and the Fate of the West. Santa Barbara: Praeger, 2011.

     

    Writing in 2011, a few years after a worldwide financial crisis, the late Alexandros Petersen (murdered by the Taliban in 2014) clearly saw that the “geopolitical bubble” was over, too, that the “unipolarity of Western preponderance following Russia’s imperial implosion” had ended, as Russia under the command of Vladimir Putin began to recover and China sought “to challenge the institutionalized setting of Western power as it exist[ed] beyond the borders of the Euro-Atlantic community.” He also understood that this was not only a ‘power struggle’ but a regime struggle, since for both Russia and China, “the watchword is authoritarianism,” it being “increasingly conspicuous” that a “free nation-authoritarian struggle…goes to the heart of the East-West schism.” And although, unlike commercial republics, ‘authoritarian’ regimes, whether tyrannical or oligarchic, often fight wars against one another, by now “Moscow and Beijing do find themselves sharing a common short- to medium-term goal of banishing Western political and economic influence from the larger part of the Eurasian pace and undermining it in its peninsular stronghold of western Europe.” If successful, this effort would reverse commercial-republican advances worldwide, reduce access to natural resources by those regimes, and possibly end in the “demise of Western power altogether.” In the “fissiparous climate of Eurasia,” especially, China is “best placed to exploit” weakness; “eventual dominance by some form of Chinese informal hegemony is a distinct possibility.” 

    Why so? At the beginning of the twentieth century, Europeans ruled much of the world, thanks to ‘modernity’—their conquest of nature for the relief of man’s estate, made possible by the technologies invented by modern experimental science. For imperialist purposes, these technologies included coal-powered warships bearing advanced weaponry. This notwithstanding, “shipboard coercion” wielded by Europeans, North Americans, and by then Japan had a limitation described by the British geopolitician Halford Mackinder. The “World Island,” as he called it—the vast landmass including Asia, Europe, and northern Africa—could be ruled on its peripheries by sea power, but sea power could not reach into its “Heartland,” soon to be spanned by the Soviet empire. This was a serious problem for the West because, as Mackinder wrote in 1904, “If the whole World Island, or the larger part of it, were to become a single united base of seapower, then would not the insular nations”—the commercial republics of Great Britain, the United States, France, and other maritime nations—be “out-built as regards ships and out-manned as regards seamen?” Hence the two world wars and the Cold War that followed them: all struggles aimed at preventing or at least containing the regime enemies of commercial republicanism, would-be rulers of the Heartland of the World Island.

    Petersen wrote in the knowledge that geopolitics often no longer commanded the attention of citizens who thought about foreign policy. From the 1990s through the first decade of the new century, many assumed that geopolitics had become largely obsolete, now that the Internet had made borders porous; more, they assumed, international trade would surely liberalize ‘authoritarian’ regimes. Few noticed that trade hardly prevents wars, as Germany had proved in its several assaults on its principal trading partner, France, in the decades between 1870 and 1940; few considered the fact that the ability to exchange ideas with some newfound friend in Tashkent requires a secure place in which to sit in front of a computer keyboard, peacefully tapping. And so, Petersen attempts to remind his fellow citizens of these realities, beginning with a reprise of Mackinder’s original analysis.

    At the time of Mackinder’s writing, geopolitical strategy in the west was animated by U. S. Naval War College historian Alfred T. Mahan’s 1890 book, The Influence of Sea Power Upon History, 1660-1783, followed two years later by The Influence of Sea Power Upon the French Revolution and Empire, 1793-1812. The latter, especially, drew attention to the fatal error of Napoleon I, who dismissed the sea-going Brits as a merely commercial people, incapable of seriously threatening mighty France, dominant on continental Europe. Nor did Mahan ignore Asia. Dividing the world among Northern, Southern, and what he understatedly called the “Debated and Debatable” zones between the 30th and 40th parallels, he called for “the development of the Panama Canal as a critical U.S.-controlled choke point to complement its British-controlled counterpart at Suez” while advocating Western naval control of other “critical bottlenecks,” including the entrances to the Black and Baltic seas. From America’s Theodore Roosevelt to Germany’s Kaiser Wilhelm II, to Imperial Japan’s admirals Yamamoto Gombei and Satō Tetsutarō, statesmen found in Mahan confirmation of their own insights. Accordingly, they undertook massive shipbuilding programs in an effort to compete with British dominance of the seas. 

    While understanding and accepting Mahan analysis of the geopolitical importance of sea power in the modern world, beginning with Columbus, Mackinder “foresaw the demise of the relative advantage that seapower had recently enjoyed over landpower and on which Britian’s power wholly rested.” After all, a sufficiently powerful army could block enemy navies from occupying bases while using those ports to radiate naval power of its own. A few years later, Great Britain’s failed Dardanelles campaign during the First World War proved, “contrary to Mahan’s assumptions, that seapower could quite easily be prevented from penetrating critical strategic areas,” such as the Black and Baltic seas. Accordingly, “the power that would ultimately control the seas, he predicted, would be the one based on the greater resources of landpower.” For example, could not the Suez Canal readily be taken from the British by a military power controlling Arabia? And could not the Heartland be united with the help of another form of modern technology, railroads? 

    The Heartland of the World Island went from Eastern Europe (the Elbe River in Germany) through Siberia (to the Amur River between the Russian Far East and China) and north-south from the Arctic Circle to South Asian deserts in the east to the isthmus between the Black and Baltic seas in the west. West of Suez and on the southern coast of the Mediterranean, the Heartland’s southern border was the Sahara Desert. Mackinder considered the southern spur of the Ural Mountains “the very pivot of the pivot area,” the “heart of the Heartland.” “Inaccessible to the shipborne coercion of the islanders,” the Heartland was “the greatest natural fortress on earth,” contended over by “waves of nomadic warriors” for centuries. Those shipborne powers consisted of two “crescents”: the inner crescent consisted of western Germany, Austria, Turkey, and India; the outer crescent consisted of the British Isles, Japan, South Africa, North and South American, and Australasia. But “the three so-called new continents” of North America, South America, and Australia “are in point of area merely satellites of the old continent,” the World Island, which is double their size. Since Russia sits on “the essential territory of the Heartland,” it will maintain its geopolitical importance, absent conquest. Mackinder foresaw that the central conflict of the new century would occur between Russia and Germany. Unless the countries between them allied, they would be the victims of the coming struggles. 

    Petersen duly notes that Mackinder’s insights were not original. Bismarck had said, “Who rules Bohemia rules Europe.” Nonetheless, “Mackinder made the clearest statement of the problem and its underlying geographical reasons.”

    Writing some four decades later, Nicholas Spykman refined Mackinder’s analysis by emphasizing what he called the “Rimland” countries—his renaming of Mackinder’s inner crescent. Judging that Russia would never rival the sea powers, he viewed India, Turkey, and the easternmost areas of western Europe as access points to the Heartland, points that not only looked ‘inward’ toward the Heartland but ‘outward’ as places with viable seaports. And so, “Who controls the Heartland rules Eurasia; who rules Eurasia controls the destinies of the world.” Petersen cites the rise of China in the twenty-first century as the most salient example of Spykman’s point. For Spykman, “history was not primarily a story of seapower contesting landpower, but rather a struggle between mixed seapower/landpower alliances to prevent domination of the Rimland.” The invention of nuclear weapons deliverable by intercontinental ballistic missiles has vastly increased the risks of military adventurism, but it has not removed “the struggle for relative power” over territory. In this struggle, Spykman’s “fear [was] that America would slide back into an isolationist repose.” Mackinder, too, understood the potential significance of China “as a possible Heartland organizer with designs to overthrow the Russian Empire,” although at the time it seemed that modernizing Japan would rule then-unmodern China. And Petersen sees that, for the time being, Russia has aligned with China against the commercial republics of the inner and outer crescents, perhaps counting on its nuclear arsenal to deter Chinese encroachment.

    The post-World War Two American strategy of ‘containing’ the Soviet empire, famously enunciated by the State Department’s Russia expert, George F. Kennan, drew upon Mackinder and Spykman. Seeing that Soviet rulers deployed an ideology mixing Marxism-Leninism with Russian nationalism in order to unite their empire spiritually (as it were), Kennan understood that the liberal internationalism of Woodrow Wilson, then regnant among his colleagues at State, could not adequately respond to the geopolitical realities of the postwar any better than it had responded to the realities prevailing between the world wars. Echoing Mackinder but also the British Viscount Castlereagh at the Congress of Vienna, “Kennan acknowledge that the heart of the problem was to prevent the gathering together of the military-industrial potential of the entire Eurasian landmass under a single power.” Fortunately, geography imposed limits on “Russia’s political development,” which was likely also to be stunted in the long run by its Marxist “pseudoscience.” These handicaps made containment possible, if the West remained united, Russia, China, and Germany separated. Western unity included observance of Kennan’s “rules” for behavior, vis-à-vis the Soviets; these rules included recognition that there would never be “a community of aims” between the United States and the Soviets, coordination of public and private activities relating to the Soviet Union, and not being ‘diplomatic’ with a regime that would never reciprocate. Liberal-internationalist “hope for a Soviet Union that converged with the Western model of liberal-democratic capitalism was a chimera and transmogrification that would never happen.” The Soviets themselves understood that “there could be no permanent peaceful coexistence between the capitalist and Communist countries,” so Americans had better understand that, too. “There was, moreover, an underground operating directorate of world communism, a concealed Comintern tightly coordinated and directed by Moscow, intended to set the poor against the rich, black against white, young against old, newcomers against established residents, and so forth.” That is, the Cold War would be another world war, in its own way.

    Kennan confined his strategy to what is now called ‘soft power’—the establishment of Radio Free Europe, negotiations, building political alliances. He eschewed the use of military power, opposing the formation of NATO. And he quickly abandoned even his rather dilute version of containment after Stalin died and the Sino-Soviet split occurred. This, despite the fact that he understood “that the Russian were impervious to the logic of reason but highly sensitive to that of force.” Petersen imagines that Kennan’s softer approach might have shortened the Cold War by reducing the Politburo’s sense of insecurity, but gives no real evidence that the Soviet rulers, buoyed by Marxist optimism, were really all that insecure.

    Petersen has his eye on current circumstances, however, in particular the tensions between Russia and Ukraine, which were soon to heighten with the Russian conquest of Crimea in 2014. He regards Ukraine as a lost cause for the West, preferring a renewal of a strategy designed by the Polish statesman Josef Pilsudski in the interwar period. “Pilsudski argued that any great Eurasian power would crumble if its many minorities were empowered from without.” To do so, Pilsudski recommended what he called “Prometheism” and the “Intermarium.” Prometheism was a policy of fomenting rebellion against Russia by supporting nationalist sentiments in nations under Russia’s control; in the interwar years, newly-independent Poland recognized the governments of Georgia and Azerbaijan, subsidized Armenian nationalists, and established firm contact with the Ukrainian nationalist, Symon Petliura. The Intermarium—meaning “Between the Seas,” namely, the Baltic, Black, and Adriatic Seas—was an envisioned federation of small states “united in their desire to be independent from both Russia in the east and Germany in the west—the two great Eurasian powers of their day.” 

    The Intermarium proposal had precedent: the Polish-Lithuanian Commonwealth, which had been a major power in the fifteenth century. “The Commonwealth enjoyed almost two centuries gathering new territories, mostly in the Baltics, Ukraine, and Belarus, and swelling in wealth and culture,” becoming “a hive of artistic and scientific advancement,” even at the time other European nations were being wrought apart by the Thirty Years War. And it really was a commonwealth, with its monarch subordinated to a unicameral aristocratic parliament. This proved its undoing, however, when czarist Russia, unencumbered by restrictions on monarchic power, pushed back against the Commonwealth’s encroachments (it had even occupied Moscow for a couple of years) while the parliament dithered. Between Russia, Prussia, and Austria, the Commonwealth “was totally dismembered” by the end of the eighteenth century. 

    Pilsudski’s hopes of effectually reconstituting something along the lines of the Commonwealth faltered. Born in 1867, he had begun his political career on the Left, possibly as an expression of hostility toward Russia. He organized paramilitary units that later entered World War I against the Russians. By then, he had abandoned Marxism for nationalism, but this made him no more palatable to the victorious Allies, who suspected him of continued sympathies with what had been the Central Powers, on whose side he had fought. In the event, however, he headed the forces of the Second Polish Republic in its the victorious war on Ukraine immediately after the world war, and then, allied with Ukraine against the Bolsheviks—Lenin intended to recover territories surrendered in the Brest-Litovsk Treaty and continue westward, linking up with Communists in Germany—he halted the Soviet advances in 1920. Had his plan for the Intermarium been realized, “Russia could be pinned back to her natural frontier in the east and the Germans prevented from overspilling into Slavic lands from the west.”

    Pilsudski seized power in Poland in May 1926 and pursued his twin strategies. These never came to fruition, lacking support from the West and from the neighboring Slavic countries, fearful of Polish hegemony in any federation. He fell back to signing peace treaties with Germany and the Soviet Union in the 1930s, rightly believing that neither parchment barrier would hold for long. He died in 1935. Mackinder, too, had “thought it vitally necessary that the tier of independent states between Russia and Germany should be properly linked with infrastructure and with secure access to the Baltic, Black, and Adriatic seas,” but he enjoyed no more success in persuading his British colleagues than Pilsudski did within the region itself. 

    Petersen calls attention to the expansion of the European Union and NATO into Central and Eastern Europe in the early years of the twenty-first century. This means “that Pilsudski’s Intermarium federation has been realized in outline,” and the previous entry of a united Germany into the western block of commercial republics removed any threat to the region from that quarter. (As seen throughout the twentieth century, “German orientation can make or break the continent.”) As of 2011, Petersen writes, “The EU numbers over 500 million citizens and is Russia’s most obvious and necessary market in which to sell its vast energy resources.” The difficulty, obviously, was (and is) resembles that of the Polish-Lithuanian Commonwealth: Russia is united under a (neo-)czar, whereas “the incoherence and provincial character of the EU approach to its dealings with all these countries has meant that Moscow has been able to extract maximum political advantage from what ought to be recognized as the weaker of the two positions.” Weaker in terms of population and economic power, to be sure, but political and military unity matter more, and, as Charles de Gaulle once said of the much smaller but similarly organized Common Market, “Good luck to this federation without a federator!” 

    In this century, “Beijing and Moscow have made quietly but concerted common cause to muscle Western actors out of Eurasia, while Iran’s nuclear ambitions threaten to spark the security vacuum that could provide the two great Eurasian powers with the opportunity to finally do so.” For Russia’s Putin, “the Orange Revolution in Ukraine was the pivotal event that convinced Russia the West was attempting to deliver a geopolitical knockout in the post-Soviet space,” while “for China, U.S. insistence on criticizing its approach to human rights, currency valuation, and unbending stance over Taiwanese and Tibetan autonomy all emphasized the way the West was unwilling to accept the larger process of economic and societal development being undertaken by the Communist Part as a quid pro quo for authoritarian governance.” In response, Russia invaded Georgia and China began to build a substantial navy supplemented by naval bases—a “fundamental extraterritorial expansion for China beyond its traditional ‘Middle Kingdom’ territory.” In Central Asia, both countries have increased their economic and political presence.

    For its part, Russia formed the Collective Security Treaty Organization in 2002, which today consists of five former Soviet satellites (Armenia, Belarus, Kazakhstan, Kyrgyzstan, Tajikistan) in addition to Russia. The CSTO is “Moscow’s preferred vehicle for safeguarding its sphere of influence in Eurasia,” whereby it offers to participate in United Nations peacekeeping efforts worldwide while stipulating a monopoly on such efforts not only within the member states but in Moldova and other states nearby. This threatens “to seriously undermine the true pillars of European security: the 1975 Helsinki Final Act, the 1990 Charter of Paris, and the pivotal roles of the Organization for Security and Cooperation in Europe and the North Atlantic Treaty Alliance.” This leaves Russia as “the last European empire in Asia, with a territorial extent that would have delighted Peter the Great.” In the long run, “Russia cuts a poor economic and demographic picture,” and Petersen inclines to discount it as a geopolitical force. 

    He takes China much more seriously. “For 18 of the past 20 centuries China has ranked as the world’s preeminent global economic power,” and today it has the second-largest GDP, which it “increasingly devote[s] into military” power while doing much more to enable its people to prosper than Mao ever did. It is true that Washington can “decimate China’s export economy instantly by shutting its markets with massive tariff barriers,” a vulnerability the Chinese under Xi Jinping have attempted to remedy. China is also geopolitically contained, at least potentially, by surrounding countries, principally Japan, South Korea, India, the Philippines, and Taiwan, although they have systematically built up their military with the obvious intention of seizing Taiwan. Although currently an ally, Russia might be able to resist some Chinese encroachments on its long border. Meanwhile, China has taken care to reduce its dependence on Russia as a source of energy, building a gas pipeline from methane-rich Turkmenistan through Kazakhstan and Uzbekistan.

    A year before the founding of the CSTO, Russia and China formed the Shanghai Cooperation Association with Kazakhstan, Uzbekistan, Kyrgyzstan, and Tajikistan. The organization has since admitted India, Pakistan, Iran, and Belarus, its members encompassing 65% of Eurasia and 42% of the world population. “China appears to form the linchpin and driving force of the organization.” Whatever their suspicions of the West generally and of the United States especially, and whatever misgivings they may entertain concerning China’s intentions, the Russians give priority to blocking Western influence in Eurasia. As of 2011, “practically the entire Heartland and a majority of the World Island” are under “the strong influence, if not direct control, of two powers.” In Petersen’s judgment, containment will not suffice. “If Eurasia is to be preserved from domination by authoritarian, mercantilist powers, and its resources made competitively available for the benefit of both its people and the West…then the West must be grown into Eurasia and its values and institutions transplanted there.”

    What to do? Looking at what was then the pro-Russian government of Viktor Yanukovich, Petersen writes off Ukraine as “geopolitically lost for the near future.” This turned out to be premature, as Yanukovich, who tilted Ukraine toward Russia during his four years in office, fled to Russia after his countrymen got fed up with him; when Russia invaded Ukraine in 2022, anticipated a quick conquest, Yanukovich was rumored to be their choice for puppet. And while things did not work out as planned, if Ukraine eventually returns to the Russian orbit, Petersen, had he lived to see it, presumably would recommend his own preferred strategy.

    This consists of a combination of Kennan’s containment and Pilsudski’s Prometheist and Intermarian strategy centered in Eurasia. Although the claim that commercial republics don’t fight one another has been questioned, thanks to some minor counter-examples, commercial republicanism “is clearly the best system on offer and in the overwhelming majority of cases its triumph favors the full spectrum of Western values, from rule of law to free trade and beyond.” While this is so, as Americans have learned in Afghanistan and to some extent in Iraq, commercial republicans “must reckon with reality.” “The trends paint a picture of a future marked by Western decline relative to the Asian ascendency,” and in light of this probability, the West had better cultivate some friends there, recognizing that “the pivot of world politics remains more or less where Mackinder first identified it to be—in the Heartland.” 

    “The Russia-China nexus is represented less by the prospect of a genuine alliance than by some sort of agreement to partition Central and Inner Asia—whether actively or in terms of spheres of influence—and thus to effectively control the trade and strategic potential of the World Island.” Petersen proposes U.S.-European collaboration in a “forward Eurasian strategy.” This strategy will require increased “coherence” among the Western states themselves “about who they are, where they have come from, and what are their immutable shared values,” a coherence that will buttress institutional coherence in the European Union and NATO. Lack of such coherence led to stumbles in Iraq and Afghanistan. 

    Once such coherence has been established, or at least approached, the Western powers should address the Heartland countries in terms of three principles: independence, integration, and institutions. By independence, Petersen means an appeal to the smaller Eurasian states’ desire to retain their sovereignty against Chinese and Russian pressure. In this, the West’s weakness is also its advantage: it is too distant from most of those states to threaten them but sufficiently prosperous and militarily powerful to shore them up with investment, training, education, and foreign aid. This also means backing off from hectoring Eurasian governments “with unconstructive criticism of human rights issues and electoral procedures,” a policy that “push[es] them further into the hands of Russia and China,” which have no qualms concerning such matters. Better to offer them “concrete offers of advice about how to remedy some of those ills.” Since “foreign-directed coups and revolutions are a very real danger faced by any of the small Eurasian states that display the desire to diverge from the well-worn paths of corruption and authoritarianism,” the West should emphasize not abrupt regime change but the introduction of the rule of law and “personal security advice for the leaders” of governments that display interest in adopting or enhancing the rule of law. This can be supplemented by assistance in “reorganizing the armed forces and security apparatus hierarchy”—prime sources of ambitious men inclined toward coups d’état. 

    He offers some welcome, country-by-country specifics. As mentioned, he more or less writes off Ukraine on the grounds that it “will always hold more significance for Russia than for any Western actor” and “Moscow will not give up Ukraine without a fight, a real fight”—a point subsequent events have confirmed. “The West is at a strategic disadvantage” there, a disadvantage “it will have to accept and adapt to.” However, “the corresponding reality is that Ukraine is not essential for Western integration to continue in Eurasia”; it can be “bypassed” if the Western allies “focus on the far more strategically important Caucasus-Central Asia region.” “Low-yield fumbling in Ukraine…fritters away the opportunity to engage in a truly Eurasian strategy, not just a Black Sea strategy.”

    Petersen also deprecates the need to engage with Belarus, which isn’t Western-leaning, Kyrgyzstan (of “little geopolitical significance”), Moldova (the same), and Tajikistan (“the smallest and poorest of the lot” and “politically volatile,” as well). This leaves Afghanistan, Armenia, Azerbaijan, Kazakhstan, Turkmenistan, Georgia, Mongolia, Turkey, and Uzbekistan. Petersen hopes (so far in vain, as it has transpired) for the West “to remain a determining player among the many other players” there, in order “to prevent Afghanistan from reverting to being a geopolitical black hole with nothing but drugs and extremism to export to its neighbors and beyond.” He doesn’t have any specific suggestions on how that might be done, eschewing regime change efforts there. Azerbaijan, one of “the most geopolitically important of the small Eurasian states,” located as it is between Russia and Iran and constituting the only route between Europe and Central Asia, makes much more sense for Western attention. As does Kazakhstan, “the regional leader of the smaller Central Asian states” and one with “a deliberate multivectored foreign policy.” Currently, both Russia and China have more influence there than the West does, but the government is open to Western influence precisely in order to avoid subordination to the nearer great powers. 

    With its major undeveloped energy resources, Turkmenistan “forms a natural gateway between the Caspian Sea and the rest of Central and South Asia and China.” Moreover, “a nonradical, more commercial, better governed Turkmenistan would add to the pressure on the Iranian regime. Unfortunately, “it is increasingly becoming Beijing’s most powerful pawn in the Caspian,” given its status as the source of supply for China’s energy demands. As the most industrialized of the Central Asian countries, Uzbekistan is a potential field for Western investment.

    In southeastern Europe, Turkey has substantial ambitions of its own in Eurasia, “something that is ultimately to the West’s advantage if not mishandled through historical or racial prejudice,” given the centuries of encroachment practiced by the long-defunct Ottoman Empire. It can be “better integrate[d]” into the West by offering it EU membership (France, Germany, and Austria have opposed this), with a reciprocal agreement from Turkey to open the Turkish Straits to NATO and U.S. warships, especially in view of Russian dominance of the Black Sea subsequent to the Russian fleet’s presence at Crimea. “Europe is at grave geopolitical risk should Turkey become a Middle Eastern- or Russia-Iran-orientated power.” For its part, Georgia “is, and will remain, the needle’s eye through which the West must pass to reach the Caspian and Central Asia.” With its neighbor, Azerbaijan, Georgia forms a link from Europe to the Caspian Sea and Central Asia. It is “the most anti-Russian actor in the Caucasus and, indeed, of all the small Eurasian states,” thanks to Russia’s annexation of the northern portion of the country in 2008. Finally, Armenia, isolated and “estranged from its neighbors” (still alienated from Turkey since the massacre of Armenians by the Ottomans in 1915), might be brought closer to the West if that tension could finally be resolved. “Armenia’s large, well-educated, and very successful diaspora is a wasting asset while the country retains its current Russian-Iranian geopolitical orientation.”

    To the north, Mongolia “is a democratic success story in Eurasian terms and contrasts favorably with Russia and China, which it is sandwiched between.”  It has substantial mineral assets and a solid manufacturing base, selling most of its products to China. Having emerged first from Chinese rule in the early 1920s, then from Soviet domination after the collapse of that empire in 1991, it concentrates its attention on staying out of East-West confrontation; prudently, it has its main Western trading partner neutral Switzerland. 

    Petersen is optimistic about Western prospects in this decidedly mixed bag. While upholding a policy of political independence for these states, he hopes for increased economic integration. “The EU has a highly dynamic role to play in integrating the smaller Eurasian states, both among themselves and with the West,” thanks to its status as a free trade association. Several “transport corridors” between Europe and East Asia already exist, although it must be noted that the Northern Distribution Network’s roads and railroads run through Russia and the Modern Silk Road depends for its viability on a stable Afghanistan—neither situation being a cloudless sky.

    Accordingly, Petersen puts most of his chips on the third dimension of his policy, political institutions. “Unlike Russian or Chinese nationalism many Western institutions, the EU and NATO foremost among them, stand for a set of values” that actually have some universal appeal. “One does not need to be a so-called neoconservative to support the agenda of democracy promotion—it is right to advocate what is simply the best system of government available.” To do so will take time, when dealing with nations that have “no history” of republican government. That “lengthy, incremental process [is] not one that should be doted upon to the detriment of spreading trade and other aspects of good governance.” Unlike the Russian and Chinese regimes, Western alliances are not coerced alliances. Their actions “do not represent unwilling empires or…hegemons but are, in fact, clubs”—a fact seen when a country decides to depart from them, as France did from NATO in the 1960s and Britain would do from the EU in 2020. “This is the West’s great advantage in Eurasia.” Promoting practices of good governance through “institutional links” is “best achieved not through criticism of human rights or electoral procedures but rather through the gradual process of growing functional links with, and institution-building in Eurasian states.” The rule of law and investment are reciprocal drivers of such links, along with education, which can “inculcate a better understanding of Western values.” 

    Petersen concludes by remarking that “the overbearing influence of…geography remains undiminished and from this emerges the land’s timeless politics.” Although “it is tempting for the West to respond” to Russian and Chinese dominance of the Heartland of the World Island “with an act of retrenchment,” the “wise course is in fact quite the opposite.” The Western powers have proved “increasingly ignorant of what stands to be lost and indeed gained by their strategy in Eurasia,” and that ignorance will prove increasingly unblissful. “It is in Eurasia that the West’s level of involvement will determine its geopolitical prowess and eventual survival.” The West should pursue a policy of containment and of engagement “to secure the partnership of Russia’s former satellites before China does the same on terms much more disadvantageous for the West and those small states themselves.” I can do so by demonstrating “that it can provide an alternative to the Russo-Chinese system of authoritarian government as a way of ensuring sovereignty.” Emphasis added.

     

     

     

    Filed Under: Nations

    Is the Decline of Civility the Refutation of Montaigne?

    February 27, 2025 by Will Morrisey

    Ann Hartle: What Happened to Civility: The Promise and Failure of Montaigne’s Modern Project. Notre Dame: University of Notre Dame Press, 2022.

     

    Looking at what Montaigne famously called “the human condition” as it is now, Ann Hartle finds the “post-modern, post-Christian Western world” characterized both by “unprecedented personal freedom,” which the philosopher would have liked, and “deep cultural division,” which he saw in the world of his own time and sought to remedy. This suggests that the establishment of personal freedom does not guarantee civil peace. And in fact, “with the deepening of cultural differences, civility has deteriorated alarmingly.” Montaigne means civility to be “the social bond that makes it possible for individuals to live in peace in the political and social structures of the modern Western world,” although the idea and practice itself “goes back as far as ancient Rome.” Why has it “disappeared” from so much of our public and private life? 

    At one point, it appeared. Civility as a constellation of virtues, including “promise keeping, generosity, compassion forgiveness, trust, toleration, openness, sincerity, self-disclosure, and similar qualities,” amounts to a set of social virtues—as in the phrase, ‘civil society.’ Civil society exists under the carapace of the modern, centralized state; ‘liberal’ states protect civil society and its virtues, often held to derive from the rights of individuals (as members of that society and/or as natural persons), whereas ‘totalitarian’ states attempt to extend their rule into every aspect of civil society—often at the expense of civility and indeed the lives of individuals, no longer citizens but subjects. This is why the decline of civility in the modern world, under the modern state, worries people, even as the roughened edges of what remains of civil-social life disturbs them.

    “How and when does this modern notion of civility come on the scene?” Hartle traces its origin to the Reformation, which “destroyed the unity of Christendom, rejecting the authority of tradition,” although it received its first articulation in the Essays of Michel de Montaigne, no Protestant and indeed no Christian. Montaigne picks up the pieces, as it were, of shattered Christendom, fashioning a “new order,” a “transformation of and alternative to both classical and Christian types,” that is, the two elements of Thomist Christianity, traditional Roman Catholicism. Montaigne proposes himself “as an example or type of a new moral character,” an example that evidently proved “an attractive possibility to his contemporaries.” This possibility entailed a turning away from the aristocratic standard of honor, of publicly recognized military and political virtue, along with a turn toward the substitution of compassion for Christian agape. He urges his contemporaries, especially his fellow gentlemen, towards a way of life that esteems and guards privacy, protecting individuals from intrusive question of religious faith from religio-political authorities and protecting what had been Christendom from wars sparked by the ambitions of honor-loving aristocrats. It is noteworthy that three centuries after Montaigne, Chateaubriand and Tocqueville would still be addressing the question, ‘What shall we do with the titled aristocrats?’ That is because Montaigne’s project is a solution to one problem (religio-political strife) that brings another problem with it: civil societies guarantee a form of liberty or freedom that “comes from doing away with the orientation to the divine that is essential to the tradition” from which Montaigne has composed his ‘construct.’ “Civility is built on the ruins of the very civilization that alone can give it life.”

    Following the tripartite definition of a “project” seen in Rémi Brague’s The Kingdom of Man, Hartle orders her book into three sets of chapters. The modern project implies a “new beginning,” a rejection of the past; “the idea of the autonomy of the acting subject,” now severed or freed from the tradition; and a pathway designed to assure the project’s future completion. The tradition Montaigne aims to replace, which the “violent civil and religious conflict” of his time had called into question, was “the direction of human being to the divine,” a direction only a few can achieve fully. As a consequence, those with the leisure to direct themselves toward religious meditation and action, philosophic contemplation, and political rule will require political communities in which the many engage in “servile occupations” that support the way of life of the few. “Montaigne wants to replace that foundation with a philosophical foundation for equality and freedom,” which will require “the transformation of philosophy itself” as “his first and most fundamental task.” What Montaigne calls “detachment” of himself from himself, from the “natural man,” this act of “reflection” or “philosophical self-consciousness,” bring a denial that nature has a purpose, a telos. The philosopher, now a detached observer, must now exercise “judgment,” no longer the comparison of himself to a natural standard, which Montaigne denies, but to form the set of “accidents” that has been called “nature” into a shape serving an end “determined by the human will.” This is what Machiavelli had called the mastery of Fortuna, what Bacon would soon be calling the conquest of nature for the relief of man’s estate. Montaigne’s “New Adam, then, is not the created being who stands in wondering contemplation of the world and its Creator, but the judge who orders all things in accordance with his will.” In this new order, “the good” becomes “value,” that is, “the good in relation to man.” “All things are now revalued according to the standard of man as man, not according to the standard of the tradition, nature, and the divine.” In the present, Montaigne’s new beginning issues in what was later called liberalism, a society in which “the individual is free to seek the satisfaction of his particularity,” a society that functions in accordance with the new beginning that denies any common good inherent in nature. If, as Montaigne writes, “the greatest thing in the world is to know how to belong to oneself,” then this knowledge, once achieved, will undergird civility, a smiling acceptance of one’s fellow self-belonging, equal individuals. The “greatness” of aristocrats “has been transformed from the public display of noble deeds to the hiddenness of self-possession.” For its part, “civility replaces the social bond of the tradition in the absence of the possibility of moral community.” Civility makes possible the enactment of a central liberal political principle, “equality under the law.” This is the pathway toward the fully civil society, in which what Montaigne calls the “sociable wisdom” of the new philosophers, of whom Montaigne is the first.

    Accordingly, Hartle begins with the philosophic, religious, and social-political condition of pre-Reformation Europe, with its “interweaving of the sacred and the social” forming “a very strong social bond” seen in “the divine liturgy, in the celebration of the Eucharist, where the loftiest theologian was at one with the last educated laborer.” This is why Tocqueville could say that democracy—defined as social equality—became widespread only with the advent of Christianity. To be sure, well-defined social hierarchy remained; the theologian would return to his study, to his life of theorizing, the laborer to the scaffolding, to his life of practice. But each was equal before God, and that was the important thing. It was the important thing because Thomism, combining Christian faith with Aristotelian philosophy, understood the purpose of human life as the perfection of human nature, a perfection which each person would strive for, within his place in the social hierarchy. “The worth of [human] activities does not depend upon human choice but on their intrinsic worth within the natural order.” Because the capacity to reason distinguishes human beings from other animals, the life of reason, the theoretical life, fulfils the potentialities of human nature most completely. “Philosophy is free because it is useless,” unlike the many practical arts; “that is, it serves no end outside itself.” Pace, Karl Marx: “The philosopher does not want to change the world but simply to understand it in its first causes.” “Leisure is the receptive attitude of the mind toward being, and contemplation is the act in which the world is brought into the mind: the mind becomes what it knows.” Because God is the first of all causes, theology is the queen of the sciences, of the philosophic ways of knowing. Even the pre-Christian Aristotle “held that philosophy, the highest human activity, is in some sense divine.” Religious tradition “does not limit or restrict philosophical questioning” but rather “preserves wonder and mystery, for it hands down a truth that is not limited by the human mind,” recognizing “the mysterious character of the world.”

    Thomist Christianity adds the theological virtues—faith, hope, and charity—to the moral virtues—courage, moderation, prudence, and justice. In ethical life, again as seen both in Aristotle and the Bible, all of the virtues “benefit the city as a whole,” not only the virtuous individual; noble rather than servile, they register human beings as bodies and souls together, neither simply animalistic nor purely divine. “The classical philosopher sees himself within the cosmos and within the city.”  As a human being, as a rational animal, he depends upon the “continuity between the human senses,” which we share with animals, and “the knowledge that the philosopher seeks.” As for the citizens who are not philosophers, “the coherence of the political community depends upon the recognition of what is higher and better than the political struggle over rule; that is, it depends upon religion and philosophy.” 

    Montaigne, following Machiavelli, demurs. “He sees the tradition as the mask covering over a much different reality, the mastery of the weak by the strong,” as “the idea of the common good” amounts only to what he calls a “pretext of reason” to ‘justify’ “the dominion of masters over slaves.” Also with Machiavelli, he charges that philosophy and religion alike are powerless to prevent this exploitation. “Modern philosophy is ashamed of the weakness of premodern philosophy, dismissing the leisure it commends as mere idleness, the topic of one of Montaigne’s essays. “Montaigne makes leisure appear frivolous and vain,” mere “play.” Leisured men don’t really contemplate the divine; they only amuse themselves with imponderables, doing nothing to bring the justice they tout into the world as it exists. “When Montaigne retires to his study to write his essays, he makes a new world. He overcomes the foundational distinction between actions that are ends in themselves and actions that produce effects by transforming the philosophic act itself into the act of philosophical invention that brings the new world into being.” He anticipates Marx, aiming “to change the world, to master nature, not simply to know it,” by “becom[ing] free in a radically new way,” detached from nature and tradition” by means of “self-consciousness”—a notion not to be found in premodern or ‘ancient’ philosophy. Self-consciousness brings us to see “that we are Christians because we happen to have been born in a country where Christianity was in practice” and that the conscience (the Christian predecessor of consciousness) amounts only to the rule of local customs over our souls. In his essay, “Of Custom,” Montaigne announces his disgust at the flimsy foundation of custom. The title Montaigne chooses for his book is exact: rather than bowing to custom, the philosopher must “essay himself,” rid himself of “this violent prejudice of custom,” tearing away “this mask” in order to restore himself to “a much surer status,” the acknowledgment of himself as himself, cleansed of the spiritual tattoos inked onto his mind by philosophic and religious doctrine. “Reflection is always the mind returning to itself.” In observing the “wanderings” and “flutterings” of his own mind, Montaigne sees that it must be “brought under control” by deliberately forgetting what it has been taught by tradition and what nature itself has imposed upon it. He begins to engage in a new form of knowledge, “a new science, the science of the subject.” The subject he sees in this act of detachment is puny, in need of reordering not of conformity to the inadequate natural order. “When the mind forgets itself as formed by the tradition, it becomes conscious of itself as the origin of philosophy, its own act.” It frees itself, “generates itself” as a phenomenon separate from nature: this is the philosopher’s freedom, “his own act, the act of becoming self-conscious.” The philosopher thus astonishes himself; astonishment at this act of self-generation, this freedom from nature and God, replaces the traditional philosophers’ wonder at nature and God. Having ‘made’ himself, he has no reason to wonder, inasmuch as “we do not wonder at what [we] produce,” having produced it ourselves; we are instead astonished that we didn’t set out to do any such thing. Montaigne is “an unpremeditated and accidental philosopher, the man who happens to be the philosopher, in whom and through whom philosophy becomes conscious of itself.”  

    No longer will human beings find equality in their equality before God, which is an equality whereby “we are all slaves,” slaves to tradition, powerless. “Reflection originates in dissatisfaction and shame over our powerlessness: reflection is rebellion against God’s omnipotence, and this rebellion is human freedom,” the “original sin” whereby “the natural human self can be annihilated, not by divine grace but by the human will.” “Montaigne is the new Adam, the first man, the new man, not created by God, but brought into being by his own power.” This, Hartle observes, is the origin of “the so-called mind-body problem of modern philosophy.” Aristotle finds the origin of human knowledge in the senses, “proceed[ing] through memory and experience to the arts and finally the sciences”; “the soul is the ‘form’ of the body and is not separable from the body.” Not so for Montaigne, whose radical detachment of the mind, tasked with observing nature, primarily human nature, rejects the idea that the philosopher “remains a participant in nature,” philosophy being “the highest perfection and fulfilment of human nature,” ” a participation in the divine activity of thought thinking thought.” By separating “the philosopher from the natural man,” Montaigne no longer participates, “as the philosopher, in the natural hierarchy” but denies such a hierarchy, judging it a pernicious myth. “The philosopher, removed from the hierarchy, stands before the pieces, which are now in no essential order,” malleable, ready for reordering in accordance with “the choices of the human will.” As for Machiavelli, “the freedom of the philosopher [is] to impose a new order upon human beings and the human world,” standing “in a relationship to nature of mastery and judgment, not of participation and contemplation.” This “makes modern science possible.” The modern scientific experiment is itself an ‘essay’—an attempt, a project, a trial, a test. The modern mind no longer measures itself by being but subjects being to itself, “to the human will.” “Judgment looks at the contents of the mind in light of what it wants,” and it wants “not man as he is but a new man,” a man who replaces God as the lord of nature, having freed himself from the illusion of natural ends, freed to bring “the new out of the mind itself.” In the words of Machiavelli, this is the ‘effectual’ truth.” [1] With modern philosophy in hand, man need no longer be ashamed of himself before God, nature, or himself. “Man is no longer the being who stands in wonder and awe before the created world and its Creator. He is now the self-creating being who, standing in astonishment of what he himself brings into being, declares it to be good.”

    With “the replacement of contemplation by judgment,” natural, divinely ordained hierarchy disappears, since “ranking now comes from man himself.” “Values are relative to the human will; the good ‘in itself’ is not.” This begs the obvious question: “How does he know what the good of man is without an ‘external’ standard, without the standard of something higher than man?” How do men know “how to enjoy our own being rightly”? The answer is that Montaigne “can claim that his judgments are true because he has no self-esteem” while he nonetheless loves himself. By self-esteem he means “the desire to rise above the human,” as seen in the Homeric phrase, “godlike Achilles” and in the Biblical teaching that the perfect Man is actually God. Self-esteem is what causes the traditional distinctions between theory and practice, leisurely rule and servile work, master and slave, the saved and the damned—distinctions that lead to war. By abandoning the self-esteem of previous philosophers, Montaigne can no longer justly be accused of self-interest, by others or by himself. He is perfectly “willing to appear weak and common,” even though he is neither. The high subjects itself “to the low, the strong to the weak,” in an “overturning of the Aristotelian order.” The new civic order, held together by civility, imitates the old order by “setting up a nonhuman authority to which all can submit on equal terms,” but it departs from that order by its origin in human beings. The rule of reason, representative government, the rule of law, freedom of the individual “to pursue the good as he sees fit”: all these are human artifacts that prevent one set of humans to master another. This form of rule is human but impersonal, whereas the old form of rule claimed to be inhuman, originating in God and nature, but was in fact both human and personal, tyrannical. There was no consent of the governed, only the false consent of those duped by the smarter and the stronger. Hence (and here Hartle cites Benjamin Constant on the difference between ancient and modern politics), “the principle of ancient constitutions is the regime,” whereas “the principle of modern constitution is representation,” which is “the separation of rule from human beings.” “There is no place for honor or glory in simply doing the will of others”; ergo, “the principle of representation takes the honor out of rule,” deflating the claim to rule by honor-loving aristocrats. 

    Hartle is skeptical. “The price of this freedom is the submission of all to the absolute power of the new monstrous and unnatural master,” the modern state, which Nietzsche calls a “cold monster.” The state wields “absolute power,” at best permitting civil society its realm of freedom, of privacy, the way of life Montaigne portrays in the Essays as his own way of life. In civil society, men pursue what they all have in common, not the ‘high’ aims of aristocrats but the ‘low’ aims of workers. Philosophers conceal their own decidedly ‘high’ activities behind the privacy granted to all individuals in civil society. In his relations with his fellow citizens, the new, Montaignian philosopher is Mr. Nice Guy. [2] Civil society may be “the association of equals” but it is not by that token a community—an association of persons gathered under ruling persons, a ruling person, much less a ruling Person. In his self-love, absent of self-esteem, Montaigne models the life of an independent man. There is no personal rule and there is no overarching common good. Montaigne urges, “Let each one seek the good in his particularity.” Much of his particular good will be ‘in common’ in the sense that everyone needs to survive physically, and everyone wants to enjoy ‘personal freedom.’ Otherwise, you are free to live happily on your own, belonging to yourself—not to God, not to the polis.

    “Civility is the way in which individuals who belong to themselves conduct themselves toward each other in civil society.” Hartle identifies “authenticity” as the current-day term for self-ownership. In exchange for preserving his authenticity, for the freedom to make himself “to be what he wants to be,” “his own project,” each member of civil society enables all others to preserve theirs by speaking and acting civilly towards them. No quest for “recognition or honor from those among whom he lives” occurs because none is needed or wanted. Hegel understands this, calling “the right of subjective freedom” the “pivotal and focal point in the difference between antiquity and the modern age.” He ascribes the origin of this right to Christianity, although Montaigne obviously disagrees, ascribing it rather to himself, with a nod to Machiavelli. As for an actual Christian, one recalls Paul the Apostle: “For none of us lives to himself, and none of us dies to himself. For if we live, we live to the Lord, an if we die, we die to the Lord. So then whether we live or whether we die, we are the Lord’s (Romans 14:7-8).

    On the contrary, saith Montaigne: “There is no one who, if he listens to himself, does not discover in himself a form all his own, a master form” (“Of Repentance”). This precludes evangelizing in the Christian manner. “Because I feel myself tied down to one form, I do not oblige everybody to espouse it, as all others do” (“Of Cato the Younger”). In so saying, Hartle remarks, “Montaigne has freed himself from the common error of presumption,” judging “each man as he is in himself, not by the common measure of form and final cause.” While the ancients said, “Strength rejoices in the challenge,” members of Montaigne’s civil society find their principal virtue in le règlement, which Hartle translates as moderation but which has a strong suggestion of lawfulness, consistent with Montaigne’s valorization of the rule of law. Although the man with a “self-ordered soul” may appear weak “because there is no struggle or difficulty in his actions,” he has a hidden strength, an inner strength that comes from having identified and followed his own natural form. He naturally feels passions but he governs them readily by identifying them at their beginning, when “all things are weak,” gives vent to them, blows off their still-unimpressive steam, and diverts any vicious passion into some other, milder, passion; he thus needs no rational mastery over them, no self-rule in the classical sense, because he has dealt with them as soon as they appear. That is, Montaigne’s civility ‘goes all the way down’ to the management of the soul. Civility is much more effective than the attempt to reform, the attempt to “correct the world’s moeurs by new opinions,” as the Protestants were doing, an approach that “reform[s] the superficial vices” while leaving “the essential ones” intact. “Authenticity means just being what you are, not what you should be” according to someone else’s opinion. Discovering the possibility of living authentically was difficult; Montaigne himself needed to clear his soul of centuries of what he took to be intellectual and moral slag. Once discovered and suggested to others, authenticity becomes much easier—indeed, life becomes a matter of “Montaigne’s famous nonchalance.”

    “The Essays are the first act of self-conscious civility,” which “is the bond among those who do not need each other for the good life.” Taking “the fragments of the shattered world of classical-Christian civilization” and giving them “a coherent philosophical foundation,” Montaigne carefully uses materials that are “already familiar” to his readers in order not to argue for this new way of life but to provide what a later writer would call a sentimental education “at the deepest level of unreflect moeurs.” “Civility is the moral character that keeps society depoliticized,” that limits politics, the realm Montaigne, agreeing with Machiavelli, takes to be a struggle for mastery in which opinions are deployed as weapons against the weak-minded. The tutor of the young gentleman will “form the will of his pupil to be a very loyal, very affectionate, and very courageous servant of his prince, but not to attach himself to that prince by private obligation, an attachment that impairs one’s freedom.” Like Montaigne, he will be a mediator, trusted by all factions even if (necessarily) attached to one of them. “Montaigne does not allow his entire will to be possessed and commanded by his service to his prince: he is a man of integrity, and he belongs to himself.” While Machiavelli recommends eliminating ‘the great’ violently, leaving no one between prince and people, Montaigne would eliminate them nonviolently or, more precisely, not exactly eliminate them but transform them into persons who no longer aspire to greatness, to mastery. As for the people, they will be freed by “freeing the realm of work and labor from its hiddenness and shame and freeing the worker and the laborer from his subjection to the requirements of the common good within the hierarchical structure of the tradition, so that each is free to pursue the go in his own way,” albeit under the impersonal “new master,” the state. Civil society will be free because free from political struggle, “the conflict between masters and slaves, strong and weak.” The social bond is no longer a shared purpose but loyalty to one another, under law, a law crucially supplemented by civility, which “covers interactions where the law does not reach.”

    And what of those who are neither princes, gentleman-aristocrats, nor ‘of the people’? What of the philosophers? “Philosophy is barely visible in the Essays.” (What current-day professor of philosophy would recognize Montaigne as a philosopher?) “Philosophy must be hidden as merely unpremeditated and accidental, as sociable wisdom, because nothing can appear to be higher than the prince and because the philosopher must participate in society as an equal.” Not Aristotle’s serious leisure accompanied by prudent political counsel but “play,” the “play of possibility, the freedom of the mind to bring the new out of the old” animates him. Playfulness or sociable wisdom, the mask of civility, disguises “the philosopher’s natural superiority.” Nothing must jar with the civility of civil society, lest “the natural conflict between masters and slaves” recur. 

    Montaigne’s project enjoyed considerable success, although not nearly as much as he and his fellow ‘liberals’ would have liked. Increasingly, civil societies in even the liberalized modern states have repoliticized. Liberalism’s old enemies—monarchism, church establishment, titled aristocracy—have declined, only to be replaced by ‘ideologies’—communism, fascism, progressivism. “Ideology is an attempt to reconstitute a coherent whole to replace the tradition in which man is ordered to the divine”—typically called ‘ideals.’ “Ideals are not naturally given ends.” Rather, “ideals are creations of philosophy” (and that’s being kind). Without “natural limits,” they lend themselves to “becoming and change,” to what one ideologue called “perpetual revolution.” In the United States, presidential candidates have even campaigned on the one-word slogan, “Change,” without bothering to specify what change they had in mind, aside from replacing the incumbent with themselves. Ideology is ‘totalizing’: it “radiates into every sphere of life…replac[ing] religion and rul[ing] over philosophy and even family life.” Ideologues enact restrictions on political speech, lest someone else get a word in edgewise. They also police speech in the classroom and throughout university campuses; “there is perhaps no other institution that has become more thoroughly politicized than the university.” This defeats the “defining purpose” of the university: “to pursue truth,” whether or not that pursuit, or the truths discovered offend someone.  “Current intellectual trends would have us believe that there is no such thing as truth and that ‘everything is political’—the political being defined as the exercise of the will to power.

    Clearly, Montaigne would want to short-circuit any such thing, just as he would stifle unwholesome passions in their cradle. But he does define politics as the exercise of the will to power, and that is the source of the problem. Whereas Aristotle defines politics as ruling and being ruled in turn, reciprocity in rule; whereas the medieval universities instantiated the balance between faith and reason, Church and state, Montaigne precludes that dimension of what Hartle has called “the tradition.” He depends on civility to pervade, and to continue to pervade, social life, including education. 

    Hartle argues that as “a human philosophical invention,” civility only conceals the will to power. Not only modern politics but modern civil society is saturated by the will to power, the ambition to master nature, “the mastery that belongs to God alone.” This is why “civility has to fail.” It “originates in the destruction of the very conditions that make it possible,” or, more exactly, it erodes the shards of tradition Montaigne put together to make it. “The suppression of honor and religion results in the disappearance of any public acknowledgement of the necessity of the higher things.” If my “natural form” happens to be that of a tyrant, and I can find a sufficient number of followers whose “natural forms” happen to be slavish, I can invent an ideology to justify my ambition to seize power.

     As a faithful Roman Catholic, Hartle blames the Reformation and the early modern philosophers for the rejection of tradition, for failing to foresee that their projects would end in the eventual rejection of Protestantism and early modern philosophy, too. She remains aware that the tradition had its own problems: “It might be objected that religion is not the social bond that remains above politics but rather the cause of political conflict,” inasmuch as Machiavellianism and Protestantism both reacted against serious deficiencies within Christendom. To this, she replies that the Church was, and is, already “a multicultural society and arguably the only possible multicultural society” because (unlike Islam or the secular ideologies) it was founded as a movement of evangelism, not enforced domination. She concedes that Thomism, blending as it does Christianity with Aristotelianism, could no longer persuade even the devoutly Christian Pascal, who “broke with the Aristotelian hold on metaphysics, science, and politics” as firmly as Montaigne and Descartes. “Pascal’s view of politics is indebted not to Aristotle or Aquinas but to Saint Augustine.”

    But is Augustinian political thought adequate? To be sure, it clearly distinguishes the City of God from the City of Man. But does it give an adequate account of the City of Man?

    As Pierre Manent sees, “Pascal sees clearly the social, emotional, and intellectual constituents of the modern revolution being put in place.” Unlike Montaigne, he finds a place for Christian guidance in modern life, distinguishing between those Christians “who aim to make the political laws as conformed as possible to the teachings of Christianity as they understand them” and those “who leave the political order free to organize itself according to its nature, and honor it as such, instead of disdaining it.” But Pascal shares with Montaigne (and Augustine) “a conception of law and of custom that regards human beings as commanded or governed, and not as commanding or governing.” In their corrupted, postlapsarian nature, human beings “want to govern,” driven by libido dominandi, with the few and the many striving to defeat one another. With Montaigne, he considers the arguments each side makes in its own favor to be mere rationalizations. Thus “the human legislator is incapable of reaching the root of injustice”—original sin, seen especially in “self-love”—and “human laws cannot do more, as it were, than scratch the surface of our injustice.” Pascal concurs with Aristotle’s call for a ‘mixed regime,’ one that balances the wealthy few and the many poor, but he denies that either side has any reasonable claim to rule, whereas Aristotle affirms that both sides do. “From a certain date,” Manent observes, “Europeans abandoned every idea of a universal criterion of human actions, of a natural law or natural justice capable of guiding the legislator.,” holding human reason “incapable of discerning the human good, the good that counts for man a man.”  [3] Neither Montaigne nor Pascal can give much assistance, there.

     

    Notes

    1. See “Machiavelli’s ‘Effectual Truth'” on this website under the category, “Philosophers.”
    2. See “Mr. Nice Guy” on this website under the category, “Philosophers.”
    3. Pierre Manent: Life Without Law. Paul Seaton translation. Notre Dame: University of Notre Dame Press, 2020, pp.166-175, 234 n.15.

     

    Filed Under: Manners & Morals

    Montaigne’s Project

    February 19, 2025 by Will Morrisey

    Pierre Manent: Montaigne: Life Without Law. Paul Seaton translation. Notre Dame: University of Notre Dame Press, 2020 [2014]. 

     

    By design congenial and elusive, Montaigne invites everyone into his book, whether as characters or as readers. The resulting confusion begs for clarification; the French political philosopher Pierre Manent carefully traces the principal twists and turns of Montaigne’s argument. [1]

    After his introduction, Manent divides his book into four parts, nine chapters, thirty-three sections. Thirty-three is no insignificant number in Christian thought; its significance for Montaigne’s Essais will become evident in Manent’s exegesis. Part One is titled, “The War of Human Beings”; Part Two, “The Powers of the Word”; Part Three, “The Mysteries of Custom”; Part Four, “Life Without Law.” Thomas Hobbes would later claim that life without law must be war, but Montaigne demurs in advance, moving from death-dealing war to peaceful, life-preserving liberty through his claims about verbal power and the complexities of customs. 

    Manent begins where he is, in Europe, currently in the grips of a “malaise,” namely, “lost confidence in our own powers.” This loss of confidence has arisen because although now “in a profound peace, in complete liberty, in a prosperity that is still enviable,” Europeans don’t know what to do with themselves. Having relieved man’s precarious state in nature, having becoming more or less masters and possessors of nature, having won the freedom to pursue happiness, having “aimed at changing the very order of human things” in reality, not imagination, radically reforming human life in politics, religion, and “the order of knowledge,” Europeans cannot even account for how they did those things, let alone what they should do next.

    Manent identifies the sources of this transformation of human life in a reform of Christianity, Protestantism, and a reform of philosophy, Machiavellianism. The Protestant Reformation collapsed the distance between God and man by the doctrine of sola Scriptura, the insistence of understanding the Bible directly by each Christian, unmediated by the interpretation by Catholic Church theologians, members of a priestly class, “human intermediaries who confiscate or disfigure” Scriptural truth. Calvin held the truths of Scripture to be self-evident, writing that “Scripture shows no less evidence of its truth than black or white do of their colors, or sweet or bitter things of their taste.” He intends this as a liberation, a liberation from ‘priestcraft.’ “Faith in the saving God fins its certification in the certainty of the believer’s personal salvation.” This isn’t liberation for liberation’s sake but liberation for salvation’s sake; man’s soul thinks God’s word directly. In philosophy, Machiavelli does this too, with his modern ‘state’ (lo Stato), which cuts out the aristocrats of the feudal state, leaving the people either ruled directly by one man, the prince, or electing its representatives to rule on its behalf, again without intermediaries. In effecting this transformation, Machiavelli “undertakes to bring to light what he calls the effectual truth of political things, what one could call the art or logic of action when it is not shackled or falsified by any word, Christian or other.”  Thus, “while Luther and Calvin aim to suppress the obstacles that are placed between Christians and the Word of God,” a transformation of the regime of God, His Church, “Machiavelli aims to suppress the obstacles placed between the prince, or the political agent, and the founding, or refounding, action that Europe needs.” Both decry what Manent calls the “play” seen in Catholicism, by which he means not frolic but indeterminacy caused by a regime “formed of elements that need one another,” a sort of tensile structure with no “incontestable foundation”—or, perhaps more precisely, since the Catholic Church emphasizes Peter as the rock upon which Christ founded His Church, with Christ evidently the Rock upon which that rock itself rests, a set of institutional “elements” that prevent the hard surface of rule from abrading those it rules.

    The difficulty in modernity comes when the Rock of Christ, interpreted by individual Christians, grinds against those Christians, or is used by Christians to grind one another; it also comes when lo Stato grinds against its subjects, as in absolute monarchy, or is used by citizens to grind one another, as in republican factionalism. Without intermediary men and institutions to soften, to moderate, the exigencies of rule, modern life leaves moderns with the stark choice of submission or rebellion. Modern words and modern actions, intended to be coordinated, seldom are. “We have never arrived at finding a stable formula, a stable arrangement, of separation and union between words and actions,” as “our effort to overcome the Catholic disorder” has never “allowed us to find repose in an assured order and a lasting equilibrium.” We don’t exactly live in a condition of permanent revolution,” as Machiavelli’s modern state could sometimes serve as a protective carapace for Protestant and Catholic civil society, but that carapace in fact consists of men and the institutions men have made, not the sturdy elements of a tortoise shell; lo Stato protects, when it protects, by acting, and its actions can be made to serve the States’ men instead of the persons they are charged to protect. 

    What is more, the modern dichotomy between State and civil society can easily generate many who are neither politically ambitious nor religiously devout. “How are those going to go about their lives, who, lacking political ambition and little concerned with piety, nonetheless have to lead their lives?” What can Machiavelli say to those uninterested in “the salvation of the city”? What can Calvin say to those uninterested in the salvation of their soul? Other than what they do say, which in both cases is merely exhortative, commands to wake up and smell the coffee? Who would, or could, “extend the reforming gesture” of modernity “to embrace the anecdotes of ordinary life and the little secrets of private life”? Manent has the answer: Michel de Montaigne, “a reformer no less audacious than Machiavelli or Calvin,” but decidedly less forthright in his manner.

    To help his readers, especially his European readers, understand themselves, Manent proceeds understandably. “The War of Human Beings” consists of two chapters: “To Save One’s Life” (an activity even war-ready General Patton commended to his troops) and “To Compare Oneself,” an activity that very often leads to strife, if not necessarily to war. “The Powers of the Word” also consists of two chapters: “From Rhetoric to Literature,” which compares and contrasts ancient writing to Montaignian writing, and “The Word and Death,” which compares and the Word, the Word of God, with its teaching about death, to Montaigne’s teaching about death. “The Mysteries of Customs” consists of three chapters: the central chapter of the book, “A New World,” showing how, in Montaigne’s estimation, the European discovery of America required a change in philosophy, “Commanded Reason,” on a new kind of reasoning, one that eschews lawgiving as command, and “Three Conditions of Human Beings,” a classification of the elements of human society with which Montaigne replaces Plato’s three classes in the Republic. “Life Without Laws” consists of two chapters: “Governed Human Beings,” human beings under the sway of “commanded” reason, and “Nature and Truth,” which turn out not to be simply the same thing. 

    In his first chapter, addressing the difficulty of saving one’s life under conditions of war (and indeed, Montaigne’s Europe then writhed in uncompromising religio-political wars between Catholics and Protestants), Montaigne diagnoses the malaise very much in the way Machiavelli does, as a split between words and actions, between “supercelestial thoughts and subterranean conduct.” Both would “break with the fatal idealizing tendency of the human word.” Unlike Machiavelli, however, who seldom writes of himself, Montaigne looks to his own soul or ‘self,’ inviting his readers to do the same, in locating the cause of the malaise. Machiavelli wants to tell his readers how to think and what to do; courteous, civil, frank Montaigne prefers to attract. One can indeed save oneself, but sometimes safety may result from acts of vengeance, audaciously and even fiercely made, and sometimes from acts of submission to those who have us at their mercy, a submission that may arouse their compassion. If “opposed forms of behavior can have the same effect, then there is “uncertainty and fluidity” in “human motives”; the “play” between causes and effects recalls the play in the Catholic Church regime, but as readily without as with the Church. There are, then, two “motives” for human action ‘in play’ in human life: pride and compassion, the sentiment of “strong souls,” “proud souls,” and the sentiment of “women, children, and the ‘vulgar,'” the commoners. Although this resembles Hegel’s master-slave dichotomy, Manent is careful to remark that “there is no dialectic” between them, and therefore no “satisfying or reassuring synthesis” to be had. These “two dispositions” persist, “prevent[ing] them from arriving regularly or surely at their ends.” Man, Montaigne writes in his inimitable phrasing, is “an undulating object.” His problem is that his mind seeks to find a permanent resolution to his permanent, uneasy “condition.” “The human mind spontaneously, naturally, necessarily wants to engrave where there are only fleeting lines, uncertain forms, and unforeseeable metamorphoses.” They want to reform the modes and orders of human life, then fix those reforms in place. Better to leave some play, and for this reason Montaigne inclines toward republicanism more than monarchy, without attempting imprudently to revolutionize politically the monarchies of his time. That would be too direct, too unsubtle, insufficiently attentive to the effectual truth of things.

    “At the same time as he makes his first republican declarations, Montaigne begins to consider the question of death.” What is the connection? One might hastily recall that the death of one monarch can readily result in a crisis of succession, a crisis in the regime, whereas the death of one’s elected representative brings only a new election, a new representative freely chosen by those he will contribute to governing. But Montaigne doesn’t intend to stay on the level of politics. Gravediggers go beneath the surface, and so will he, considering death itself. Death takes each individual “out[side] of being,” he writes with “no communication with what is,” as Lucretius, “the great materialistic poet,” affirms. The moment of death, the act of dying is a sort of trial, “the ultimate essay which recapitulates life” because “in the last scene, between death and ourselves, there is no more pretending”; your soul can face its severance from being with steadfastness or not. If the republican regime expresses “human pride,” self-confidence of the people in their ability to rule themselves, death tries that pride in the individual rather than in that collection of individuals which constitutes a people. Later on, Montaigne will eulogize his friend, the proud republican Étienne de La Boétie, who died prematurely. As “for himself,” Montaigne “only proposes to die ‘quietly and insensibly,'” humbly within the civil society of the modern state, without fanfare. At the same time, he is a republican, if not for the proud reasons of most republicans. In the trial of death, “the day of judgment, it is death that is judge and master. There is no other.” But what of God, the supreme Judge? The problem is that to meet death with pride is futile; the prideful, futile response to impending death is anger; anger is the passion of monarchic presumption, which in its pride would take its vengeance against Fortune itself; the ultimate monarch, God, results from “the unruliness of our mind.” Partisans of monarchy expect the monarch to stave off their deaths. That isn’t going to happen, permanently; in the face of death, we are all republicans, all equal not in the eyes of a monarchic god but in the conditions of leveling nature. Prideful republicanism is a contradiction in terms. Montaigne is a new kind of republican. 

    He is a republican who, like ordinary, unambitious and not-so-pious folk prefers to “retreat in view of repose,” abandoning public life as a judge to become “the spectator of his own mind,” writing a new kind of book that reports the results of that spectating with “frankness,” quite unlike “contemporaries depraved by the vice of dissimulation,” including self-deception, and thereby able “to attain an unprecedented degree of candor and truth about oneself, and thus about human life.” The humble, unambitious, unassuming private man thus entertains a supreme intellectual and literary ambition, answering “the question that, in short, is the first question of philosophy, the question of nature,” not only or even primarily by looking ‘out’ at other men (although he will do that, and in extraordinarily wide-ranging manner) but at himself. “How does our nature, reduced to its own forces, arrive at the degree of being, or rather of movement, that renders it happy?” Montaigne’s introspection discovers a being happily open to accident, to “chance occasions,” which are “the grace [!] that actualizes, completes, and perfects his nature”; “I find myself more by chance encounters than by searching my judgment.” Such passivity requires a certain mental attitude, one suggested by the title of his essay, “That the taste of Good and Evil Depends in Large Part on the Opinion We Have of Them.” Greek philosophers commended the “perfection” of human nature in body and soul, bringing the nature of individual and polis to its natural telos, purpose, ‘end.’ Christians would open our souls to divine grace, our nature having been “wounded by sin” against God. For his part, “Montaigne envisages neither perfection nor healing, only a ‘relief.'” Nor will this be Bacon’s way of relieving man’s estate through active experimentation, torturing Nature to compel her to reveal her secrets. “For Montaigne, nature is not an enemy to defeat,” nor is Fortuna such an enemy, as she is for Machiavelli; nature is “a friend whose gentle and persuasive voice one needs to know how to listen to,” even as Fortuna’s buffetings reveal the nature of oneself.

    Not war but caution should inform our dealings with nature and other accidental forces. After all, the set of opinions that prevail in the civil society into which accident has thrown us can take us so far as to induce us to sacrifice life itself. Opinion gives the soul its form, its determination, and the multiplicity of opinions works on the plasticity of the soul, which has the “capacity to take on a thousand forms, a thousand attitudes, a thousand folds.” This is true of our opinion of death, which is what makes death feared. The opinion of St. Augustine, for example, who teaches that “nothing makes death an evil, except what follows it,” makes of death more than it is, “the movement of an instant.” This republican would refrain from shouting, ‘Liberty or death!’ Beginning with the Apostle Paul, Christians have distrusted philosophy, but Montaigne writes that “we do not escape philosophy by stressing immoderately the sharpness of pain and the weakness of man.” “To Philosophize Is to Learn to Die,” Montaigne proclaims in the title of Book I, chapter 20, which Manent calls his “Marseillaise of the philosopher.” Montaigne there identifies “the three great parameters” of human life wherein lies “the problem of human life.” They are virtue, pleasure, and death. Death is unavoidable; those who give it no thought (and many do not) are stupid and blind. That being so, Montaigne writes, “let us rid it of its strangeness, come to know it, get used to it,” first by meditating upon it beforehand, realizing that since life has an exit you can live it with “interior freedom,” freedom of mind from that indubitable physical necessity. Enjoy life with “soft tranquility,” quailing not at the prospect of losing it. Whereas the ancient philosophers had said, with King Lear, the ripeness is all, the Montaignian philosopher says, with Hamlet, the readiness is all. “We must always be booted and ready to go.” As for Christianity, which also commends readiness while promising ripeness in the life to come after death, the problem is that “the relationship to others, the concern for others, places us in their dependence, and it is because we see ourselves by their eyes that our own life appears to us as a ‘whole’ susceptible of being lost, and this loss then as a terrible misfortune,” one that only God can succor. Better to stay “entirely in oneself, “delivered from that reflection which causes us to consider our being from the outside,” from the opinions of others, including the opinions of those who tell us that God’s opinion, the ultimate, the final opinion, must rule us. Life is “something that by its nature must be lost,” Montaigne observes. “To the alternative between the disdain for death” of the ancients “and the fear of death” of the Christians, “Montaigne substitutes an adhesion to one’s own being that is so serious and affectionate that death comes to lose itself, quite amicably, in a life that is naturally ‘losable.'” Neither disdain nor fear but nonchalance, that is the answer to Hamlet’s future question about being and not-being. Nature itself prepares us for our own natural ‘end.’ Sickness “makes us lose the taste for life and thus detaches us from it,” as does the gradual decline attendant upon old age. “Neither a trial,” as for Socrates, “nor a punishment,” as for Christians, death “is a part of you.” 

    Since death is but a moment, with only non-being to follow, how shall one live? Human beings tend to live in a state of war, but not usually the violent war that Hobbes fears, making of violent death a hobgoblin that replaces the demons of Hell. Here as in the face of death, imagination too often rules; “Most people live under the empire of the imagination,” especially “in religious matters” and in “sexual matters.” (“How many men owe their sexual fiascos to the vehemence of their imagination!”) Imagination’s empire is even “stronger than nature,” at least in any given moment, producing or conquering male impotence, for example. But what are its real limits. What imaginings are true? Which ones are possibly true? Imaginings can be doubted, so much so that “on the one hand [man] belies, or pretends to believe, everything,” even things counter to nature, miracles; “on the other, [man] believes almost nothing.” The Bible presents itself as a history, just as Plutarch presents his “parallel lives.” What is Montaigne’s “epistemology of history,” his means of separating true accounts from false?

    Histories, he contends, are best written by “eyewitnesses,” but especially eyewitnesses who were in command of the action, the ones who exhibit the prudence a surviving commander must have had. Such men were “not rare in pagan antiquity” (Xenophon, Thucydides, Julius Caesar, others), but “the moderns do not have the equivalent” of such men. In bringing the examples of past and present men and women into his book, in writing history, but as an eyewitness mostly to himself, Montaigne “initially receives all the testimonies, all the exempla, without any effort at discrimination.” That is, he acts as the judge he had been, taking testimony. He can claim to be an impartial judge because he has lived “the life of a man whose actions do not merit being recounted, the life of a man whose only ambition is to live advisedly.” Writing history “not only requires the fidelity of witnesses but also the freedom of judgments,” which “depends on the person of the historian” and “the political regime” in which he lives. Montaigne’s judgments manifestly diverge from the prevalent, authorized opinions of his regime, but “he also knows that there is no common life,” no regime, no state, “without authoritative opinions.” His frankness about himself accordingly will not be matched by frankness about his opinions, his judgments, of others. That is, to write good history, one must be among the very few judicious men of his generation, living in a regime that is also rare, a “republic” that is less democratic than aristocratic. “The modern scientific method, as it were, democratizes historical knowledge—anyone can write history as long as he follows the rules of method.” But Montaigne is no Cartesian, among the moderns; in his eyes, technique can never substitute for sound judgment. Good judgment in turn requires sober introspection and observation, enabling the historian to “grasp in the system of human motives the one or ones that are pertinent to the case under consideration,” a task impossible “without going through the gamut of motives that are not only present, but active, in our own soul.” And this is a reciprocal process: “it is the effort of others, living or dead, that we penetrate further into our own motives.” “To write history, to read history, is to compare oneself.”

    More generally, Montaigne regards comparison as “the most visible mainspring or affect of human beings, and, at the same time, the most secret.” We compare ourselves with other individuals, our social class with other classes, and not only consciously so. The sentiments aroused by these comparisons—including “love, hate, admiration, disdain, envy”—are seldom simple. They mix. And we also compare ourselves to ourselves, in our happiness and our misery, our “elevation and abasement.” “It is the hesitation, or oscillation, between the love and hatred of others, on one hand, and the elevation and abasement of self, on the other, that is at the source of our action and of that continuous interior movement that we call ‘life.'” Pascal, Hobbes, Rousseau, and Hegel all see this, but not as Montaigne does. Pascal finds sinful pride and the self-hatred that can lead to humility, with the grace of God, the hatred of our enemies transfigured by grace to agape; Hobbes finds in our comparisons with others only a war of all against all; Rousseau finds in civil society only pernicious comparisons; Hegel finds the dialectic of master and slave. Montaigne “does not aim at a peace accomplished in another city, or another world,” by the grace of Christ; he “does not envisage the construction of a new political instrument capable of imposing peace on proud and quarrelsome human beings”; he does not recommend arranging political institutions, including education, aimed at reducing “as much as possible the role of imitation and admiration in the formation of the soul”; and, as mentioned, he does not envisage the dialectical overcoming of the human condition in the course of history. Against all of these future rivals, “Montaigne not only accepts the human encounter but desires and seeks it,” with “an open face,” with good-humored frankness. He is the French charmer among philosophers. “With Montaigne, admiration is the desire to admire and, inseparably, the desire to be a friend.” He is the most congenial of moderns.

    He can offer himself to others because he guards his frankness by carefully separating admiration and imitation. We tend to attempt to imitate those we admire. Montaigne never does, and so spares himself from the pangs of love and the resentment envy engenders. “Montaigne experiences no desire to become other than he is”; by his account, “he simply developed according to nature, which is to say his nature” to become “an unpremeditated and accidental philosopher!” Although “comparison is the soul of the Essays,” he remains “so calm and confident in his own form that he considers the other forms of life with a gaze that is free of all rivalry,” whether viewing the way of life of Alcibiades or a Capuchin friar. He thereby gives himself the freedom to admire both. Socrates, who “teaches us to walk ‘with a gentle and ordinary step,'” ready to converse with anyone, ‘high’ or ‘low,’ about anything, ‘high’ or ‘low,’ is “the man who is most worthy of being known.” Socrates’ practice of dialogue becomes Montaigne’s practice of “conférance” or “verbal jousting,” whether ‘in person’ or while reading. This, too, is a form of comparison, with the risks attendant upon comparison. “The wellsprings of war, in any case of quarreling and enmity, are here put at the service of the search for truth, but one always risks being carried away by anger, embracing the quarrel for its own sake, and abandoning oneself to hostility while forgetting the truth.” With his lively sense of sin, Pascal denies that such a thing can be, that human beings can “quiet” their “self-love” long enough to seek truth by their own powers. They need the more radical “healing” only God can gracefully provide. Montaigne denies that there can be any such healing, or that there needs to be. Whether in religion or philosophy, there is no use of standards set too high for human achievement. Christian repentance as commended by Pacal makes a futile comparison, a comparison of “the life that is really led with a better life that it images,” substituting the latter from the former. But the “master form” of each individual never really overcomes itself, whatever Christians may believe of themselves and their God. This is Montaigne’s decidedly un-Pascalian version of humility.

    There is more. Christian humility and repentance, “the complete healing of evil,” would entail “the destruction of our nature.” Transformed by the grace of the Christian God, we would no longer be ourselves, our master forms having been shattered. “To propose a human life delivered from evil is to give oneself a task that is not only impossible to fulfill but finally is more corrupting than truly reforming” because us draws us away from what we can do to ameliorate our destructive passions by ‘inspiring’ us to chase rainbows. What goes for Christianity, Manent adds, also goes for Rousseau; Montaigne would have viewed the malign effects of Rousseau on the Jacobins with unsurprise. For himself, he prefers to excuse himself and others rather than to accuse them, prefers “the laughing humor” of Democritus to the “tears” of Heraclitus (or of Jesus, or of Rousseau). “Our own peculiar condition is that we are as fit to be laughed at as able to laugh.” Why not admit that, and laugh together? Why not, in Montaigne’s words, “serve life according to itself,” rather than according to any ideal, any god, beyond human life? “What, in truth, is nonchalance, if not an effort, made at each instant, to prefer our life, or our being, to ourselves,” those selves that succumb to the charms of “the high aims of philosophy and theology,” aims that only “stir up the human presumption of which they themselves are the expression”? 

    Reasoned expression is one of “the powers of the word,” the title of Manent’s Part Two. “The task that Montaigne gave himself of ‘serving life according to itself’ requires a new instrument, that is, a new word, or a new modality of the word.” In a word, he will replace poetry (its tragedy imitating “the actions of persons of high worth, its comedy imitating “the actions of persons who are inferior to us”) with down-to-earth prose, the kind of writing that looks you straight in the eye. He will replace ancient rhetoric—praising, blaming, defending, condemning rhetoric—whose supreme practitioner in antiquity was Cicero, with “the modern word,” the “literary word.” Cicero talks too much, mistakes his words for actions, lacking good judgment, that indispensable Montaignian virtue. For a rhetorician to assume that his saying something will somehow make it so manifests not prudence but vanity. [2] The smart Roman republican was terse Cato. Even Caesar, a man of “pestilential ambition” who wrecked the republic, is to be preferred over Cicero, a man of “ambitious vanity.” “Rhetorical inflation measures the corruption of republics.” [3] Montaigne would advance the republican cause, discreetly, in monarchic modern Europe, by writing a work of “literature,” “the contrary of eloquence.” “He defines himself as one who says the most in the fewest words,” an extraordinary claim from the author of such a long book, unless that author has some very extraordinary thoughts to hint at. “Montaigne describes himself as the antitype of Cicero, as the one who is capable of saying the most things without saying a word,” one who “disdain[s] to speak in order to provoke his reader to think and, eventually, to speak”; after all, the true republican citizen thinks and speaks for himself, stands intellectually and morally on his own two feet, unassisted by patrons, unbowed by mobs. Hitherto, republicanism has exhibited mostly vanity: “So many words for so few actions!” It cries out for ‘executive’ correction and is exceedingly fortunate on those rare occasions when it gets a Cato instead of a Caesar, a de Gaulle instead of a Napoleon (whether the First or, more commonly, the Third). “The Essays deliver republican candor from the folds and the heaviness of the toga.” 

    Cicero talked too much because he “was torn between action,” which says nothing, “and philosophy,” which says much, even if at times by speaking or writing no words in ways that draw others into thought. “Cicero brings to his retirement the manners of the orator, while he brings to the forum…the erudition and subtleties of philosophy, or the man of leisure.” His private letters read like orations, his public speeches like treatises. A man who attempts to convey philosophic teachings to unphilosophic minds may well end up going on and on and on, explaining. Montaigne’s public word, published as essays, as attempts at understanding, “cuts every tie with the eloquent word of the forum” with its humorous self-examination and self-mockery. In this, he recurs somewhat to the Socratic commendation of self-knowledge, the knowledge “essential to the knowledge of the subject of his study, which is man.” Man’s nature, however, does not open itself to sweeping, general statements, to ‘ideas,’ to Platonic ‘forms’ about ‘Man.’ Each individual man has his own “natural form.” Manent judges this “intention,” “project,” “design” of Montaigne to be “unique.” The unique individual man offers his readers a unique book, a book in which he claims not exactly to be good in the grand sense but rather to be human—excusable and, as our own contemporaries say, ‘relatable.’ Unlike Socrates, who learns about himself by talking with others, or a Christian, who learns about himself by talking with God, Montaigne learns about himself directly, through introspection. “I roll about in myself.” If modernity distinguishes itself from all that went before it by its individualism, Montaigne is about as modern as it gets. For him, “philosophy is nothing more than the attestation of the experience the individual nature makes of itself.” The individual’s master form can only be distorted by reference to a general form, the idea of human nature, or of the perfect Person, the holy God. Since “his ideas draw their force from Montaigne’s nature,” not from themselves, and not from nature ‘at large,” they “cannot be the support of a vigorous dialectical procedure,” as in Socrates or Xenophon. Montaigne distrusts dialectic; like rhetoricians, dialecticians talk too much, fail to get to the core of the matter—which really is matter, and therefore unamenable to understanding by abstraction, with ideas. “The human world contains an opacity impenetrable to reason.”

    On politics, then, it makes sense that he “develops his social and political thought most completely” in a chapter titled “Of Vanity,” which Manent treats in the nineteenth, central, of his thirty-three sections. No imagined republics for Montaigne, any more than for Machiavelli, with whom he shares the judgment that “the dialectical quest for ‘the best form of society,’ or the best republic or principality, is a vain exercise that does not aid us in orienting ourselves and acting judiciously in the political order.” Necessity is properly the mother of human invention, and especially of that political invention, the modern state. But Machiavelli wrote in a world in which there were no real modern states; accordingly, he “calls for a redoubling of hope and activity” in order to achieve such states, political conditions in which men ‘of’ the state, statesmen, will no longer be distracted by chimerical ideals. Montaigne, who wrote in a Europe in which the modern state now loomed large, “resolutely chose passivity.” The philosopher now needs to mull things over in the privacy of his mind, requires independence from the forces of custom that assault that mind from ‘outside’ itself. 

    This mind is not, however and decidedly, a crabbed, closed-in thing. It is accompanied by what Montaigne calls a “generous heart.” Manent now undertakes his own exercise of comparison, setting génerosité next to Aristotle’s megalopsychia. Greatness of soul, magnanimity, “contains a claim of superiority, which is translated in the resolution to speak the truth despite opinion.” The great-souled man is frank in the way of the ancients, the public way, at best the way of vigorous civic action; “magnanimity is an eminent virtue of the acting man,” the citizen. But while the magnanimous man speaks and acts, Montaigne’s generous man judges and speaks. By subtracting from generosity “everything that concerns action and the honors due to noble actions,” which the magnanimous man forthrightly claims, “Montaigne profoundly changes the notion of magnanimity.” The generous man aims not at the goodness that excels that of all others but at the goodness that is humanness, the goodness according to which each unique individual, with his own “master form,” may be judged, humanely. Montaigne inaugurates a moral atmosphere in which we judge not “according to the opposition between good and evil, good and bad, but according to the opposition between human and inhuman.” To err is human and so is to forgive; one need not repent, being ‘only human,’ but one does need to be human rather than angry, presumptuous, cruel. One cannot repent and expect forgiveness for inhumanity; it is “inexcusable.” For the commission of inhumanity, the judging word is irrevocable.

    Whether for the Socratic philosopher or the Christian, the word of judgment becomes final upon death. For Socrates, “death appears as an accidental interruption of the conversation concerning wisdom.” Wisdom, and the dialogue concerning it, philosophy, will continue after Socrates the man dies. And although as a Christian, Pascal denies that “a simply theoretical life” is anything more than “an illusion of pride,” his “wager” shows that he retains the Socratic insistence on the attainability of eternity, an even greater eternity than the questionable, self-questioning eternity of philosophic life. Since God either is or is not, and “reason cannot decide” which, “you must wager,” since not-wagering is itself a wager, a wager “that God is not.” The only reasonable wager is to bet that God is, inasmuch as if you’re right you win big or at worst lose nothing and if you lose you lose big. Cheerful Socrates, Pascal sees, “ignores the full range of possibilities,” ignores the possibility of an afterlife that is “infinitely unhappy.” 

    Montaigne also chooses, according to his own ineluctable natural form. (Calvin would call this “predestination,” except that Montaigne does not think that an omnipotent and all-wise God planned it. If he did meet God in the afterlife, he would simply claim his sin was venial, impossible for him not to commit.) Montaigne proposes a third kind of life, a “natural” life “which does not know the fear of death because death does not even come to its awareness,” rather as a peasant who has never been preached to might think, or as an animal thinks, having no “faculty of imagining or inferring death.” That is, he opposes the fear of death neither by reasoning nor by faithfulness but by “experience.” In life, we only have analogies with death: injury, old age (a sort of gradual, creeping death), and unconsciousness (Montaigne once fell off his horse and hit his head, even as Rousseau got knocked unconscious by a Great Dane). Such bouleversements never change your “natural form.” Unconsciousness, for example, only renders us entirely passive, whereas to “convert,” to turn the soul around to philosophy or to religion requires activity. Montaigne “tells us that he has not been the witness of any conversion that seemed real or effective to him.” Converts “forget that they have a master form that will always end by prevailing.” They will always revert to what they are, passively, by nature and not by choice. To be sure, “there is an enjoyment on the plane of humanity which requires, as such, effort, attention, vigilance,” a “voluntary undoing of human ties, which are necessarily bonds of anxiety.” Contra Aristotle, there is “a science of the individual,” a “new science, the science of the subject.” But it teaches that passivity, not activity, is at the core of each of us, that we may therefore safely await death as life’s inevitable finale. On the deepest level of human life, you can indeed, must indeed, ‘not choose.’ The man on horseback commands; in falling off his horse, Montaigne relinquished command, relinquished the kind of active reason that commands.

    As Montaigne has already remarked, judgment often finds itself impeded. Manent turns in Part Three to “The Mysteries of Custom,” beginning with his fifth, central chapter, “A New World.” Most immediately, the New World for Montaigne’s Europeans was the Americas, discovered by modern Europeans only recently. If we moderns now “distrust the great pagan actions, as well as Christian repentance, preferring to “maintain ourselves on the plane of humanity,” “what would a humanity that was neither pagan nor Christian look like, or resemble?” On the one hand, it is a humane humanity, guided by each individual’s introspection. But it is also a humanity that knows the results not only of introspection but of exploration, not only of passivity but of activity that has brought new knowledge to light, knowledge unknown to the ancient philosophers and even to the Romans and to the Christians who took over their supposedly universal empire. The philosophic and religious ‘idealisms’ he has criticized based their generalizations on a too-narrow set of observations, observations confined to the customs of Europe, parts of Asia and of Africa. As a result, their universalisms weren’t really universal. And even within the small ‘universe’ of Europe, they had not seen some of the most malign effects of customs.

    Since pagan antiquity and the time in which Christ and His Apostles lived, Christendom has seen horrific religio-political wars,” bringing on “an experience of human vices, in particular of cruelty and dissimulation, an experience of the corrupting and murderous power of opinion carried away by presumption” of which both pagans and the early Christians were blissfully ignorant. This experience has “directly attacked the credibility of the Christian religion,” the religion of love and peace. And with the discovery and conquest of the New World, Europeans have discovered a fruitful, kind nature, a nature better even than the Atlantis conceived by Plato. Montaigne describes this New World in one of his most famous chapters, “Of Cannibals.” In the New World, no one needs to desire because all the things human beings need are within his easy grasp, plucked from nature like a juicy mango from a low-hanging branch. There is nothing much to do, to make or organize: no arts, sciences, families, social groups, political organizations. Not only does this defy the teachings of philosophers, it obviates philosophy itself, the highest desire of them all, the desire to find wisdom. “What will later be called historical reality, or historical facts, here begin to be experienced as being ‘stronger’ than philosophy, as henceforth being superior to it in authority, as finally constituting the highest authority, the sole incontestable.” As for human nature, what politics, what logos, O Aristotle? The people of the New World “do not address one another to deliberate, judge, or command”; they only hunt or fish or dance. Nor do they pray. As Montaigne writes, “their whole ethical science contains only these two articles: resoluteness in war and affection for their wives.” Wars arise not out of greed (they already have all the material goods they want) but honor. They would be Spartan timocrats, except that they exhibit none of the underlying cupidity and lubricity of the Spartans, no erotic jealousy. In Platonic terms, the cannibals are governed by thumos, a thumos that does not need to be governed in its turn. But why recur to Platonic terms? In the New World, there is only this one regime, not the several posited by political philosophers; and to say that there is only one regime is tantamount to saying there is no regime, no reason for political classification and comparison, and therefore no such thing as a field of ‘comparative politics.’ Such persons “do not need to be governed by the word in the city,” as there is no city, no civitas, but only families. “The life of the cannibals never becomes greater than itself,” with families becoming tribes, tribes becoming poleis, as in Aristotle’s account. “It escapes this marvelous yet dangerous transformation because it is a life essentially without speech.” 

    Montaigne never supposes that he as an individual, or Europeans in their states, can imitate the cannibals. Admiration, yes, but imitation would only lead to further perversities, even as the imitatio Christi has only led to the worst violence and hatred. Nor can Machiavelli’s canny orchestration of violence and hatred save us. Rather, attend to Montaigne’s word, not those of God or of earlier, mistaken men, who did not understand themselves because they hadn’t adequately looked into themselves. His Essays “will inventory the infinite diversity of the world,” now known in its entirety for the first time, “and judge all things” according to the new science of the self, supplemented by the new discoveries of the New World and the new discoveries of political modernity. 

    That is, reason has sought to command, very prematurely at best. What is needed, and what already exists, is “commanded reason” instead of the commanding sort. Custom commands, “gentle as a newborn calf” in its ‘soft power’ over human minds, “harsh like a furious tyrant” when openly flouted (as philosophers, so notably Socrates, have learned by experience, not by theorizing). “The installation of custom is the taking power of a tyrant.” Indeed, custom “can do more than the most furious tyrant” because “it has power even over our senses, thus the way the world appears to us,” as well as over our souls in matters great and small. “It is under the unifying pressure of custom that the world appears to us as such, as the world and our world.” In a sense, then “all customs are equally rational” in that there is always some reason for them; people “can give reasons for all their usages.” But the customs themselves are not determined by reason; “reason is always at work, but it never commands.” Customs make regimes, not the other way around. In this, Montaigne departs sharply from classical political philosophy. “In the immense list of customs that he draws up, political institutions are pretty much lost in the midst of the familial and sexual mores that give the list its color and savor and the customs concerning so-called indifferent things.” This is why Montaigne writes, “Nations brought up to liberty and to ruling themselves consider any other form of government monstrous and contrary to nature,” even as “those who are accustomed to monarchy do the same.” [4] And since custom is tyrannical and universal, “tyranny is customary to man”; “the trait of human nature that renders him malleable by custom renders him docile to tyranny.” Republican liberty comes about by accident, “an exception to the tyranny of custom that is inseparably the custom of tyranny.” Human nature is ambivalent, attracted at once to liberty and to servitude, or, as Machiavelli has it, the desire for liberty becomes the desire for domination, once liberty has been won—and quite possibly, all along. What can make republican liberty no longer an accident, as it was in antiquity, or a nonentity, as it was in almost all of modern Europe? Montesquieu “began to organize his Essays” even as his friend La Boétie wrote his direct “appeal to an immense and impossible action.” 

    Montaigne judges that effective action must be indirect, that the call to it must not be clarion. “Liberation from the yoke of custom will be principally, if not exclusively interior,” contained first within his own mind but then, through a long, subtly argued book, literature read in private, concerned in large measure to discussion of private customs, customs regulating sexual and familial moeurs, “he formulates his most pressing appeal to shake off the yoke of custom.” On his side, he finds the “tension between the natural docility of human beings vis-à-vis custom and the need or natural movement of the human mind which cannot rest until it finally finds a reason or a valid foundation.” It is by an appeal to the restlessness of reason that he will quietly weaken that natural docility, while carefully avoiding the philosophers’ tendency to put reason at the service of command, to become philosopher-kings or lawgivers. He prefers to relegate politics, government, to a position subordinate to civil society, to customs. And he may well think that customs do in fact predominate, over government and its laws; for Montaigne, political science is no architectonic art, as it is for Aristotle. It is more effective to insinuate oneself into the customs of men, as the customs both rule and prove vulnerable to change, thanks to human docility and restlessness.

    Montaigne marshals his astonishing array of diverse customs from around the world, but especially from the new world, initially to show that self-assured Europeans are provincials, that everyone everywhere is a provincial. Diversity, not unity, characterizes the human ways of life. In our language, Montaigne undertakes to ‘relativize’ custom, the convictions custom has ingrained in the men and women of Christendom. But he won’t leave it at that, in the manner of today’s ‘social science.’ While anticipating what Manent calls “the nonpolitical sciences of man,” Montaigne seeks rule, albeit a new sort of rule. The Romans commanded, persecuting Christians; Christians worked beneath the Roman monarchic regime, but also issued commands and eventually won political power, continuing to command but now with physical force. Montaigne will imitate the early Christians in working beneath the modern monarchies, but he will refrain from commanding. He has no pulpit to pound and wants none.

    The central chapter of the Essays, titled “Of Vain Subtleties,” acknowledges the weaknesses of such indirection while vindicating its strength by considering “the relationship of the society in which he lives and its customs.” He identifies three “conditions” of human beings: the ignorant, the sages, and those he calls the “half breeds.” Each relates to custom in a way different from the others. Peasants are ignorant, simply. “Lacking curiosity and instruction, they ‘believe simply and live under the laws,’ in reverence and obedience” and they patiently endure what accident, which they take to be God’s rewards and punishments; consequently, they make good Christians, Montaigne notes. The sages, theological scholars, study Scripture assiduously, but their vast learning ends in another sort of ignorance, “the mysterious and divine secret of our Ecclesiastical polity.” They, too, resign themselves to God’s mysterious ‘ways,’ His regime. (The ancient philosophers do this, too, but their notion of the divine is nature.) “Between the two extremes,” there are the men of the “middle condition,” who “perceive evils, feel them, and cannot endure them.” While they “despise the ignorance and incuriosity of simple minds who make such good Christians,” they have not achieved the serene, contemplative religious conviction of the sages. The restlessness of these half-breed “in understandable, but dangerous” because they would overthrow evils without thinking things through. They “trouble the world” as “irritable and clever members of society who feel very vividly the ills that affect them and society,” as “their quick but superficial minds quickly grasp the weak points in reigning opinions and customs.” They form a party or faction dedicated to reform, “the party of critique.” Because they “have reason on their side,” they may well win their battle, but then what? “How, by mere critique, the simple negation of custom, can one ever arrive at a point of view from which reason can command,” “ever order a human association worthy of being desired for itself”? The answer is, it can’t. The party of critique yields fermentation, “permanent critique and reform”; having overthrown the natural law esteemed in European tradition, long-established customed, it will take historical law as the basis for command in an “effort to bring the interminable process of commanded reason, of weak reason, of critical reason, under the legitimate power of commanding reason, strong reason, reason that is not only critical but in some way affirmative, capable again of discerning and naming its good and its end.”

    Montaigne hardly intends to replace one form of dogmatism with another. “In this chapter, which, I repeat, is at the exact center of the entire work, Montaigne establishes with great precision the place that he occupies, or that he gives himself, in this world of custom divided according to the three ‘conditions’ of men.” He classifies himself among the half breeds, but as one who has learned “not to involve himself in any reform whatsoever.” He remains nonchalant, unheated by reforming zeal. He sticks, seemingly, to ordering his own life, “to order it humanly,” to “give oneself a custom.” At the same time, he invites his readers to think about doing that, too, to find and live according to their own natural forms. “If Montaigne wanted to teach, the Essays would teach us the paradoxical art of giving us as a form of life a ‘pliable and supple’ custom, of imitating in ourselves the diversity of human customs, of actively appropriating the plasticity of nature, and finally of finding the form of our life in the detachment from all form.” This is “life without law,” Manent’s title for his Fourth Part and for the book itself.

    The ancient philosophers, understanding nature as idea or form, a coherent, rational structure, sought to con-form themselves to it. Montaigne, who denies their physics and metaphysics “aims to install himself in passage, or modification,” moving “from the received form to the detachment from all form.” He endorses Socratic eroticism but eschews its putative end, “the beautiful or the noble.” This might be a feasible project for one’s private life, but it “cannot guide or regulate collective life,” which “must necessarily take on and maintain a form” preserved by “the force of law.” “The truth of things” is elusive, but laws must “ignore uncertainty and doubt.” “The treatment of political law presents a quite particular difficulty for Montaigne.” 

    Plato met this problem with his teaching on the noble lie, the concoction of such myths as autochthony, the story that the people of the city sprang from the very ground on which the city lies. [5] That’s not for Montaigne. Indeed, “we have difficulty imagining what the city” organized in accordance with the obedience to the laws that he commends “would look like,” since he does not aim at legislating. In following Montaigne, Europeans have held reason “to be incapable of discerning the human good, the good that counts for man a man.” With Montaigne, they want to avoid war, especially civil war, and especially civil war animated by uncompromisable religious convictions. But “how is one to obey for every long a law that no longer claims to be just” in a world that has “no criterion for determining with a minimum of assurance if the law is just or unjust”?

    “Modern political philosophy, however, will find a way out.” That way is consent. “The just order, or the order of the only possible justice, is an order in which we ourselves establish the law a law, we ourselves posit the law as law.” Such law “is valid independently of every objective or rational criterion of justice,” perhaps because our consent expresses the “natural form” of each individual who partners in what later would be called the ‘social contract.’ Such a law “will not command, properly speaking, thus separating itself from the ancient law.” We now will obey a law that obeys us, obeys “the rights of man” in “representative government.” “The law obeys the without-law.” Our law oversees “a life without law,” a life of “free movement”—movement being what life and all of nature actually do. “The new law aims to produce the conditions of free movement,” the condition now called liberalism, liberty-ism. “The without-reason and with-law which law and reason obey ultimately reside in the rights of the individual,” which “belong to the individual before he has begun to speak or to establish any relationship whatsoever.” Manent thinks Montaigne would be “very surprised” at this outcome, but it evidently derives the new ‘natural right’ from his claim about each individual’s ineluctable “natural form.”

    The question of the basis of right is the question that bedevils Montaigne’s Europe. Manent concludes his book with an exegesis of Montaigne’s longest essay, the “Apology for Raymond Sebond.” A Thomist, Sebond had given a copy of his book, Theoligia naturalis, to Montaigne’s father during the time when Luther’s innovations were spreading. Sebond intended his book to act as an antidote to those innovations. In an unusually bold display of frankness, Montaigne points to what Machiavelli would call the effectual truth of religiosity in Europe. As Manent paraphrases him, “We do not actually believe…we do not have the faith, we do not adhere to God by faith.” By your works you shall know them, and the supposed Christians of today exhibit little justice, charity, or goodness. We rather live in “a human world in which the specifically religious motives, in appearance omnipresent and all-powerful, are in reality impotent, and, as it were, nonexistent” evidence of “a truth of the human condition in which religion does not have an intrinsic content or density; only being a mode or mask of natural passions.” And as for rationality, it isn’t much stronger in humans than in animals, and indeed “there is more difference between a given man and a given man than between a given animal and a given man.” Do not then preen yourselves, my fellows, on either your piety or your rationality. In so arguing, “Montaigne deprives us of any motive, and forestalls all attempts, to confuse man with the divine,” whether it is the God or gods of the religions or the grand nature envisioned by the philosophers.

    The “Apology for Raymond Sebond” nonetheless resembles Plato’s Apology in one way: it defends philosophy. But it does so on very different grounds than those on which Plato’s Socrates stands. Montaigne presents “the history of philosophy, but a history that for him is living and alive, because the teachings that he going to consider are in his eyes always actual possibilities of the soul.” He identifies three “types” of philosophy. First, there are the philosophers “who thought they found the truth”—Aristotelians, Epicureans, Stoics. There are the Academics, such Platonists as Carneades, “who despaired of finding it,” taking Socrates’ protestation that he knows only that he does not know to the opposite extreme from those they regarded as dogmatists. And there were the Skeptics, most notably Pyrrho, who argue that we cannot even know that we do not know, philosophers “who simply suspend all judgment,” disputing mildly, contradicting others gently, and taking no offense when contradicted. Montaigne sides with the Pyrrhonists. In a sudden show of religiosity, Montaigne describes the right-minded, Pyrrhonist philosopher as “a blank tablet prepared to take from the finger of God such forms as he shall be pleased to engrave on it.” One notices that not only did this give John Locke his ruling metaphor for the human mind as such, but that the referent to “he” could refer to God or the Pyrrhonist. Montaigne then proceeds to rescue some of the dogmatists and Academics, whom he suspects of advancing their doctrines in order to “dissimulate their genuine thought.” “I cannot easily persuade myself that Epicurus, Plato, and Pythagoras gave us their Atoms, their Ideas, and their Numbers as good coin of the realm”; they only wrote such things “for the needs of society,” “so as not to breed disorder in people’s obedience to the laws and customs of their country.” As Manent puts it, “The divergences between the schools bear les upon the truth than on utility.” 

    Turning again to Christianity, Montaigne presents the God of the Bible as anything but jealous. He cites the controversial contemporary poet Pierre de Ronsard, who praises not so much the Son but the sun, which shines its light on everyone, not only on the chosen. This veers strongly in the direction of paganism, “a religion that worships the impartial planets, the moon and the sun, which are no respecters of persons, in particular treating equally the faithful of the three revealed religions.” Nor is this enough, as he goes on to indicate “what is perhaps a contradiction, and in any case a difficulty, in the religious attitude as such,” which “posits and at the same time cancels an infinite distance between the human condition and the divine condition,” elevating divinity “above all human things” yet “provid[ing] access to it.” In effect, this “bring[s] the divine back into the circle of human interests, sometimes the most degrading human interests,” attributing human passions to the divine—notably jealousy and love—in what Montaigne calls “a marvelous intoxication of the human understanding.” Such an intoxication deranges our minds, making them believe that the Christian promises of life after death, which includes a radical “reform and change” of what Montaigne has identified as the “natural form” of each individual, would make us no longer ourselves. And as to the rewards of Heaven and the punishments of Hell promised by many religions, the “rewards are unjust, because the good actions are produced by the gods,” not by actual human power, and “the punishments are unjust, because it was in the power of the gods to prevent bad actions.” Moreover, how can either eternal reward or punishment be considered proportionate in response to “so short a life” as is allotted to man? Finally, regarding Christianity itself, “the redemption of the guilty by the innocent is essentially contrary to justice,” a remark that speaks to “the very center of Christianity,” which Montaigne places “in the middle of the ‘Apology.'” He tops it all off by quoting Lucretius, no friend of religion, who exclaims, “So many grievous crimes religion has inspired!” In sum, “‘physics’ excludes the rewards and punishments of another life; moral doctrine excludes redemption and penance.” 

    For all his critique of reason, in his arguments against religion “Montaigne does not cease to positively invoke the strength of reason.” Reason’s strength, however, shows itself in Pyrrhonian criticism, not in establishing positive doctrines. There are, for example, no “parts” of the soul, as adumbrated in Plato’s Republic, only “movements of the soul” which his Socrates presents as if they were parts. If, as he writes, “My morals are natural,” unformed by doctrines religious or philosophic, then they must undulate; even his status as a philosopher was “unpremeditated and accidental.” And that, of course, is his own “apology” or defense: Can you blame a man for something not only unplanned but not even the product of negligence? Philosophy happened to embody itself “in the particularity, the individuality, of Montaigne.” Undulating nature acts a bit like the grace of God, but without God’s intentionality. What Manent calls “the luminous secret of the Essays” may be seen in his refusal to “present his particular life to us so that we would feel authorized to do the same after him; he gives us the touchstone for all the essays that man can make of his faculties,” philosophy being only one among many. 

    It is only in this latter sense that Montaigne commends himself to our emulation. I am myself, he confesses to us; imitate me not by imitating me but by recognizing your own “natural form” and living in concord with it, and with the natural forms of others. Montaigne announces that his period of gestation in his mother’s womb lasted eleven months. Manent comments, “I will not decide if he is speaking in good faith or, if he is not, why. Perhaps this miraculous gestation announced the birth of a nature without parallel.” Hence Manent’s division of his book in thirty-three sections, the age attained by Jesus? If so, Montaigne is not necessarily an anti-Christ, but he surely is an un-Christ. Christ Himself says, “He who is not with Me is against me.” Montaigne replies, ‘Well, yes and no.’ He surely seeks no Christlike martyrdom, writing, “It is a great rashness to ruin yourself in order to ruin another.” Does that include ruining Satan? (It surely includes Satan’s own actions.) And what if you ruin yourself to save another, even to save all others? Montaigne evidently entertains no such ambition for himself. Montaigne “never departs from his master form.” In so behaving, he writes “the most Machiavellian passage in the Essays, one in which he ascribes repentance and penitence to “laxity of soul,” a laxity “which makes us see evils as God’s punishments, and which makes us docile to the magistrate.”

    Manent permits himself to doubt that Montaignian life without law is so genuinely human, or humane, as the philosopher supposes. Life without law, life without shame, the lives of the eminent philosophers as portrayed by Diogenes Laertius, still “makes us blush.” “Despite rather systematic efforts,” up to and including our own time, “we have not arrived at banishing all modesty or shame.” If experience is to be our guide, as Montaigne urges, “our experience rather confirms Augustine’s judgments” of those philosophers, not Montaigne’s judgments. Manent concludes more sympathetically regarding Montaigne’s warnings against “the illusion of governing ourselves and of commanding all of nature and even being,” although he may very well take that to be a vindication of divinity, not of the individual’s “natural form.”

     

    Notes

    1. He was preceded in a detailed and comprehensive way by David L. Schaefer: The Political Philosophy of Montaigne (Ithaca: Cornell University Press, 1990).
    2. In the Bible, God’s Word speaks his Creation into existence. At very least, Montaigne implies that human beings are not God.
    3. See “An Age of Inflation,” on this website under the category, “American Politics.”
    4. Notice that Montaigne accepts Machiavelli’s much-simplified regime classification: two regimes, monarchies/principalities and republics, not (for example) the five regimes described by Plato in the Republic or the six described by Aristotle in the Politics. That is why he refers to the “aristocratic republic” as distinguished from the “democratic republic”; instead of being distinct regimes, they are only subdivisions of one regime. Notice also that the one dichotomous regime division in Aristotle is the division between good and bad regimes, a distinction Montaigne deprecates.
    5. Such is the actual claim made today by the Lakota Sioux, who claim rightful rule over the Black Hills of South Dakota (which they in fact conquered from previous occupiers) on exactly this basis. Platonism is not dead!

    Filed Under: Philosophers

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