In 1572, Montaigne retired to his estates in order to devote himself to leisure, reading and reflection. There he wrote his constantly expanding 'essays', inspired by the ideas he found in books from his library and his own experience. He discusses subjects as diverse as war-horses and cannibals, poetry and politics, sex and religion, love and friendship, ecstasy and experience. Above all.
Ch.1, Pg.373: On The Inconstancy Of Our Actions (Book 2) Summary: “Montaigne opens book two with insight into human tendencies, flaws, and actions. He explains how people are too quick on their judgement; How one mistake can define a person, even what their good out weighs the bad. Also, he explains how we all think so differently and.
On the Inconsistancy of Our Actions: This one is very interesting. Montaigne laments the inconsistency of men, stating that instead of following a path to wisdom throughout their lives, they are ruled solely by their appetites, living for the here-and-now and are merely motivated by opportunity, very much like animals. They blow with the winds. He gives various examples on inconstancy, leading.
While we cannot reasonably set the play in a Sharia state with our budget and capabilities, I do want to find visual echoes. For example the Nun’s explanations about how she cannot both show her face and speak should conjure up similarities to a burqa. Angelo’s delusions of himself as a prophet of the law, hoping to extinguish future evils like crushing snake’s eggs, is the same delusion.Learn More
The ripeness, or unripeness, of the occasion (as we said) must ever be well weighed; and generally it is good, to commit the beginnings of an great actions to Argus, with his hundred eyes, and the ends to Briareus, with his hundred hands; first to watch, and then to speed. For the helmet of Pluto, which maketh the politic man go invisible, is secrecy in the counsel, and celerity in the.Learn More
For the most part; it goeth cleane contrary, and commonly feele our selves more mooved with the sports, idlenesse, wantonnesse, and infant-trifles of our children, than afterward we doe with all their actions, when they bee men: As if we had loved them for our pastimes, as we doe apes, monkies, or perokitoes, and not as men. And some that liberally furnish them with sporting bables while they.Learn More
The rehearsal script for our forthcoming production contains both these kinds of change. Exploring the interventions and reorderings in the 1964 National Theatre prompt-book is, therefore, especially fascinating as we embark on our own matching venture. What Gaskill and Haggard did is, at least at the time of writing, much more drastic than.Learn More
Here we see a development of the process of examining the monster we saw in Montaigne. The lunar world is “strange,” it would appear, because those who live there are “just like us.” Strangeness, as Montaigne reminded us, is a matter of expectation and perception. And in this case it is linked, not to body shape, but to movement. For the great difference between these “man-beasts.Learn More
When we are well we wonder what we would do if we were ill, but when we are ill we take medicine cheerfully; the illness persuades us to do so. We have no longer the passions and desires for amusements and promenades which health gave to us, but which are incompatible with the necessities of illness. Nature gives us, then, passions and desires suitable to our present state. We are only.Learn More
Lehnhof claims that King Lear’s actions were the opposite of what Levinas understood as responsibility. In the play, Lear proclaims, tis our fast intent to shake all cares and business from our age, Conferring them on younger strengths, while we Unburdened may crawl toward death (1.1.37-40). King Lear plans to divide his kingdom among his.Learn More
We are going about our days, kind of just sleepwalking, when— ah! something captures our attention, we find ourselves piqued, we need this thing right now—we drop what we are doing and rush head-in. And for a while, we are totally and completely obsessed with this thing, we cannot get enough of it, and it occupies our minds, never letting us go: We are enthralled. And then we get bored.Learn More
Our reading habits reveal our minds; reciprocally, the way and what we read can also shape, even nourish our minds. The words we read are not merely, as the saying goes, food for thought (and sometimes, thus, the semblance of thought), or trusted friends, but they can even be medicine of the mind.Learn More
I believe that during certain periods in our lives we are drawn to particular books - whether it's strolling down the aisles of a bookshop with no idea whatsoever of what it is that we want to read and suddenly finding the most perfect, most wonderfully suitable book staring us right in the face. Unblinking. Or a chance meeting with a stranger or friend who recommends a book we would never.Learn More
Lucretius (c. 99—c. 55 B.C.E.) Lucretius (Titus Lucretius Carus) was a Roman poet and the author of the philosophical epic De Rerum Natura (On the Nature of the Universe), a comprehensive exposition of the Epicurean world-view.Very little is known of the poet’s life, though a sense of his character and personality emerges vividly from his poem.Learn More
We are ready to sacri ce our true, transitory self for the imaginary eternal self we are building up, by our heroic deeds, in the opinion and imagination of others. In the practice of mass movements, make-believe plays perhaps a more enduring role than any other factor. When faith and the power to persuade or coerce are gone, make-believe lingers on. There is no doubt that in staging its.Learn More