Download Collected Maxims and Other Reflections: With Parallel French by François de La Rochefoucauld PDF

By François de La Rochefoucauld

Publish yr note: First released in 1665
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This is the fullest selection of l. a. Rochefoucauld's writings ever released in English, and comprises the 1st entire translation of the Miscellaneous Reflections. A desk of other maxim numbers and an index of subject matters aid the reader to find any maxim quick. - ;'Our virtues are, almost always, simply vices in disguise.'

Deceptively short and insidiously effortless to learn, l. a. Rochefoucauld's smart, unflattering analyses of human behaviour have prompted writers, thinkers, and public figures as a variety of as Voltaire, Proust, de

Gaulle, Nietzsche, and Conan Doyle. the writer gave himself the following tips: 'The reader's top coverage is to imagine that none of those maxims is directed at him, and that he's the only exception...After that, I be sure that he'll be the 1st to sign up for them.'

This is the fullest choice of l. a. Rochefoucauld's writings ever released in English, and contains the 1st entire translation of the R--eacute--;flexions diverses (Miscellaneous Reflections). A desk of different maxim numbers and an index of subject matters support the reader to find any maxim fast and to understand the entire variety of los angeles Rochefoucauld's notion on any of his favorite subject matters, akin to self-love, vice and advantage, love and jealousy, friendship and self-interest,

passion and satisfaction. - ;This excellent booklet of l. a. Rouchefoucauld's seminal 'Maxims' combines the erudition and comprehensiveness of a scholarly variation with the welcoming accessibility of a firstclass textbook. - Kevin De Ornellas, collage of Ulster

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Additional resources for Collected Maxims and Other Reflections: With Parallel French Text (Oxford World's Classics)

Example text

And, in the same way, no one can appreciate the terrors of a totalitarian regime if he has not personally experienced that ominous knock at the door and opened it to find the police waiting outside. I should like to take this opportunity of defending myself against an attack or a criticism to which dialectics is exposed when one simply takes it to mean what in fact it does mean in large stretches of Marx’s writings: namely as something that is no more than a critique of the immediacy of the immediate, in other words, as the demonstration that what appears to be brute fact is in reality something that has become what it is, something conditioned and not an absolute.

Spirit is no absolute first thing. The postulate that spirit is primary is an illusion, an illusion created, and necessarily created, by itself. But by the same token it is something produced by the reality of a life bent on self-preservation, something that postulates itself as primary only so that it may criticize existing reality or gain control over it. I spoke earlier of the absence of self-reflection on the part of spirit and of technical rationality, an absence of reflection that had the unfortunate consequence of forcing reason into a strange and paradoxical relationship with blind, historical fate.

This is a basic experience, even though you will not see a simple confrontation between the ‘best’ and the ‘worst’, but rather an infinitely nuanced chain of individual decisions, proposals and processes that focus initially at least on topics that seem utterly remote from such global judgements. Nevertheless, in questions involving individuals there is an overwhelming tendency not so much for the worse speech to triumph over the better one, but for the worse man to be appointed to the position that should have gone to the better one – and this is a common experience that has to be faced up to as frankly as any other experience.

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