The Essays of Michel de Montaigne (1533-1592) reflect the sincerity of his own attempts to grapple with the contradictions of his time, even if he could not resolve those contradictions. Here, he discusses the relationship between human knowledge and the teachings of religious authorities.
Erhaps it is not without reason that we attribute facility in belief and conviction to simplicity and ignorance, for. . . the more a mind is empty and without counterpoise, the more easily it gives beneath the weight of the first persuasive argument. That is why children, common people, women, and sick people are most subject to being led by the ears. But then, on the other hand, it is foolish presumption to go around disdaining and condemning as false whatever does not seem likely to us; which is an ordinary vice in those who think they have more than common ability. I used to do so once. . . . But reason has taught me that to condemn a thing thus, dogmatically, as false and impossible, is to assume the advantage of knowing the bounds and limits of God's will and of the power of our mother Nature, and that there is no more notable folly in the world than
To reduce these things to the measure of our capacity and competence. . . .
It is a dangerous and fateful presumption, besides the absurd temerity that it implies, to disdain what we do not comprehend. For after you have established, according to your fine understanding, the limits of truth and falsehood, and it turns out that you must necessarily believe things even stranger than those you deny, you are obliged from then on to abandon these limits. Now what seems to me to bring as much disorder into our consciences as anything, in these religious troubles that we are in, is this partial surrender of their beliefs by Catholics. It seems to them that they are being very moderate and understanding when they yield to their opponents some of the articles in dispute. But, besides the fact that they do not see what an advantage it is to a man charging you for you to begin to give ground and withdraw, and how much that encourages him to pursue his point, those articles which they select as the most trivial are sometimes very important. We must either submit completely to the authority of our ecclesiastical government, or do without it completely. It is not for us to decide what portion of obedience we owe it.
Source: Montaigne: Selections from the Essays, ed. and trans. Donald M. Frame (Arlington Heights, IL: 1971), pp. 34-38.
Questions for Analysis
1. Why does Montaigne say that human understanding is limited? How do his assumptions compare to those of Richelieu's (page 475)?
2. What does Montaigne mean by the "partial surrender" of belief? If a Catholic should place his faith in the Church, what then is the purpose of human intellect?
Unrivaled gifts of verbal expression, humor, and psychological insight. Those written during the playwright’s early years reflect the political, religious, and social upheavals of the late sixteenth century. These include many history plays that recount episodes from England’s medieval past and the struggles that established the Tudor dynasty of Elizabeth’s grandfather, Henry VII. They also include the lyrical tragedy Romeo and Juliet and a number of comedies that explore fundamental problems of identity, honor and ambition, love and friendship. The plays from Shakespeare’s second period are, like other contemporary artworks, characterized by a troubled searching into the mysteries and meaning of human existence. They showcase the perils of indecisive idealism (Hamlet) and the abuse of power (Macbeth, King Lear). The plays composed toward the end of his career emphasize the possibilities of reconciliation and peace even after years of misunderstanding and violence: The Tempest is one of these.
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