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Many critics seem to consider it inappropriate or unnecessary to
ask what Montaigne means by the faculty of judgment. Laumonier
speaks of "Ie bon sens, qu'il oppose si souvent a la memoire et
qu'il appelle encore 'jugement' et 'entendement', c'est-a-dire la
faculte de penser et de reflechir juste. " 1 Our appreciation of
what is implied by judgment, that is by Montaigne's notion of
judgment, has been delayed perhaps by a too facile acceptance of a
so-called synonymity of meaning among the psychological terms used
by Montaigne. In a discussion of key concepts in Montaigne, Donald
M. Frame has accurately summarized the present situation with
regard to our knowledge of Montaigne's notion of judgment and other
key concepts: "We all have our hunches, but we need more than that.
" 2 For the expression of his interest and concern for the
intellectual and moral activities and capabilities of the mind,
Montaigne draws upon a broad and elementary semantic field. These
primary psychological terms are jugement, entendement, sens,
raison, discours, and conscience. Al- though these words may be
used synonymously, Montaigne does seem to maintain certain basic
distinctions among them; frequent substi- tutions of terms must be
the result of semantic and ideational differ- ences. Moreover, the
association of several psychological words within a single sentence
implies gradations, however slight they may be.
Rip-roaring and rib-tickling, Francois Rabelais' irreverent story
of the giant Gargantua, his giant son Pantagruel, and their
companion Panurge is a classic of the written word. This complete
translation by Donald Frame, helpfully annotated for the
nonspecialist, is a masterpiece in its own right, bringing to
twentieth-century English all the exuberance and invention of the
original sixteenth-century French. A final part containing all the
rest of Rabelais' known writings, including his letters,
supplements the five books traditionally known as Gargantua and
Pantagruel. This great comic narrative, written in hugely popular
installments over more than two decades, was unsparingly satirical
of scholarly pomposity and the many abuses of religious, legal, and
political power. The books were condemned at various times by the
Sorbonne and narrowly escaped being banned. Behind Rabelais'
obvious pleasure in lampooning effete erudition and the excesses of
society is the humanist's genuine love of knowledge and belief in
the basic goodness of human nature. The bawdy wit and uninhibited
zest for life that characterize his unlikely trio of travelers have
delighted readers and inspired other writers ever since the
exploits of Gargantua and Pantagruel first appeared.
The Nouvelles Recreations et Joyeaux Devis of Bonaventure des
Periers are here translated for the first time into modern English.
The translators have been successful in retaining the vitality of
this important French Renaissance satirist, turning his colloquial
sixteenth-century French into equally colloquial and lively
American. The translation of the 129 tales is prefaced by a
biographical study of des Periers both as man and artist, and a
critical bibliography is also included.
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