Monday, June 15, 2026

Gustave Flaubert, Sentimental Education

 Introduction

Opening Passage:

In front of the Quai St. Bernard, the Ville de Montereau, which was just about to start, was puffing great whirlwinds of smoke. It was six o'clock on the morning of the 15th of September, 1840.

People rushed on board the vessel in frantic haste. The traffic was obstructed by casks, cables, and baskets of linen. The sailors answereed no questions. People jostled one another. Between the two paddle-boxes was a heap of parcels; the clamour was drowned in the loud hissing of the steam, which, making its way through the plates of sheet-iron, encompassed everything in a white mist, while the bell at the prow kept continuously ringing. (p. 1)

Summary: Frederick Moreau (Frédéric in the French) is a young man studying law, technically, although really he's one of many young men in the 1840s who have before them an endless array of choices and opportunities, with the result that they don't follow through on any choices and don't take adequate advantage of any opportunities. He meets up with his childhood friend Deslauriers, and through that connection is hoping to to get the assistance of a banker named Dambreuse in Paris. Nothing particularly comes of this, at least immediately, but it crosses his path with a shopkeepr, Arnoux, on whose wife Frederick has a crush. Frederick is able to get into Arnoux's good graces, which, of course, eventually makes it possible for him to be in contact with Madame Arnoux. Despite Frederick's efforts, Madame Arnoux will hold him off, but there's always something ambiguous about her doing so. One gets the impression that she very much likes the attention but just doesn't want to be an adulteress. Frederick, who is basically hanging around Paris and spending money, eventually has to go home, but the death of an uncle happens to put him in money again, so it's back to Paris. One of the Frederick's important characteristics is that he is good at looking wealthier than he is; his family is well off, but he repeatedly gives people the impression that he has more money at his disposal than he actually does. Given that the 'career' he ultimately chooses is effectively to live in debt while juggling mistresses, who are sometimes wealthy but always also in debt, and doing so by borrowing from friends and juggling those debts, it's a useful talent.

In some ways this is a very odd story, because there is not any story. The title is ironic; Frederick's 'sentimental education' is that he doesn't actually learn anything. He has no significant character arc, and he has no significant story. It's like reading an extraordinarily well written biography of the world's most uninteresting and most predictable man. It's not all boring, to be sure; a national revolution happens in Chapter XIV that accidentally makes Frederick's life somewhat interesting for a while. But (and this is certainly Flaubert's point) all the most interesting things happen entirely in the background. France is in a stage of unrest, and beyond happening to be at some student protests (it's something to do) and interacting with people who are involved with various factions of it (you sometimes need the social connections), Frederick's life has nothing to do with it. All of his friends have more interesting (although often more difficult) lives. All of his acquaintances are more committed to things than he is. He's essentially a cipher.

The result of this is a book that is very good in its episodes -- sometimes brilliant -- but whose only unity is that Frederick happens to be the same throughout the entire book. George Sand criticized the book for having no moral principle; the evils are not condemned. The author of the Introduction to my edition, Louise Bogan, characterizes this as 'obtuseness' and mere moralism, but in fact Sand is entirely right. Unhappy at how poorly the novel did, Flaubert spent plenty of time thinking about why, and he eventually came to the conclusion that people want 'falseness of perspective', that it 'ought to have a point' even though 'there's nothing of that sort in life' (p. vi). Yes, Gustave, when people read a story they expect it to have a point; brilliant discovery. 

I would actually have more sympathy with his complaint except that Flaubert is trying to have his cake and eat it. He is not avoiding 'falseness of perspective'. It's the same thing one sees with Madame Bovary (who is, however, an actually interesting character); Flaubert's style generates not realism but hyperrealism. Everything is very, very vividly described, in detail and clarity of description of which one can easily say 'there's nothing of that sort in life'. It's like a fever dream in which one follows in extraordinarily rich detail what happens to a vapid airhead who just keeps doing the same thing. It's all 'falseness of perspective'. Moreover, it is clear that Flaubert is not actually neutral. He avoids condemning, but he can't always help being sarcastic. He does not like Frederick, and it sometimes shows. Bogan makes a big deal about the book being satirical, and it is. Flaubert is skewering what he sees as the wasted lives and pointless pursuits of young men in France in the mid-nineteenth century. But you can't actually make a satire work if the satire never condemns anything. Thus we get this book, a brilliantly written series of scenes that vaguely gestures at something satirical while refusing (like Frederick!) to commit to anything.

It should not be concluded that I did not like the book, although there were parts I had to push through. The way to approach it is to give up on treating it as a novel, except in the most general way; if you read it as a series of ironic literary sketches that share a common character, the scenes of a wasted and wasteful life, the book is quite enjoyable. Again, the scenes, the episodes, are ingeniously written. It's just that the book actively resists letting you make much of it as a whole. This is indeed an extraordinary presentation of Flaubert as a brilliant writer; but it is entirely understandable why the (perhaps) rougher Madame Bovary, not Sentimental Education, is Flaubert's brilliant novel.

Favorite Passage:

Ledru-Rollin's ex-commissioner began by describing the tortures to which he had been subjected. As he preached fraternit""Why did you not cally to the Conservatives, and respect for the laws to the Socialists, the former tried to shoot him, and the latter brought cords to hang him with. After June he had been brutally dismissed. he found himself involved in a charge of conspiracy -- that which was connected with the seizure of arms at Troyes. He had subsequently been released for want of evidence to sustain the charge. Then the acting committee had sent him to London, where his ears had been boxed during a banquet at which he and his colleagues were being entertained. On his return to Paris---

"Why did you not call here, then, to see me?"

"You were always out! Your porter had mysterious airs -- I did not know what to think; and then, I had no desire to reappear before you in the character of a defeated man."

He had knocked at the portals of Democracy, offering to serve it with his pen, with his tongue, with all his energies. He had been everywhere repelled. They had mistrusted him. He had sold his watch, his bookcase, and even his linen. (p. 306)

Recommendation: Recommended, but again you should go in willing to enjoy some nice literary episodes and descriptions rather than a story that goes somewhere; it deliberately doesn't go much of any place.

****

Gustave Flaubert, Sentimental Education, Dover Publications (Mineola, NY: 2006).

Sunday, June 14, 2026

Fortnightly Book, June 14

 I accidentally sliced my finger cutting sausages for red beans and rice; nothing serious, but extensive typing is still a little awkward, which has slowed down getting things out. I should have the post on Sentimental Education ready tomorrow. But I wanted to say a little about the next fortnightly book, which is short enough that it might well be a one-week 'fortnight'. The book is Murder in the Cassava Patch, by Bai T. Moore.

Bai Tamia Johnson Moore (1916-1988) was born to the Gulah tribe in Liberia. He went to a missionary school and did so well that the missionaries arranged for him to go to high school, and then college, in the United States, where he attended Virginia Union and Howard. He returned to Liberia in 1941 and began collecting, editing, and studying Liberian poetry. The novella, Murder in the Cassava Patch, was published in 1968, and became an instant bestseller in Liberia, a status it has had ever since, having become the national novella of Libera, so to speak. It looks interesting enough, so we will see what it's like.


Anglican Theologians

It has been a very long time since I have done an internet quiz, so here is one I saw recently that was actually interesting food for thought: What Anglican Theologian Are You?



My broader 'constellation', according to the quiz consists of, besides Andrewes, Charles Gore, Joseph Butler, Dorothy Sayers, and William Laud. That makes a lot of sense; given the list of Anglican theologians used by the site, if asked what my favorites were, Butler and Sayers both would certainly have been in the top five. I would have also placed Richard Hooker in the top five, but, as it happens, he's number six here. I actually don't particularly like Gore, but it also makes sense -- just as a matter of abstract description, Gore reads as the sort of theologian I would like (I just don't think he does it very well). 

Laud is a bit of a surprise, but, of course, in real-life rather than just internet quizzes I am more High Church than even Laud, because I am actually Catholic and not just Catholic-ish. I suppose it also ties to why the Anglican theologians I am least like are all liberal Anglicans of various kind, which is not that I dislike liberal Anglican theology as such, but that I consider it to have an irritatingly defective ecclesiology. Liberal Anglicans and Latitutidinarians  tend to treat the Church on earth as a sort of clubby association, a Jesus fandom, the sort of ecclesiology that most grates on my nerves, but I tend to think of the Church on earth as more like a rough frontier town of a divine civilization. Thus it makes sense again why Gore would be the liberal Anglican, and Butler the latitudinarian, that score most highly for me.

Of course, it's purely a matter of questions selected and how they assign the answers, but Anglican theologians I would have expected to be higher on the list than they ended up here: Coleridge, Wesley, Farrer, Keble, Herbert, especially Farrer and Keble.

Friday, June 12, 2026

Music on My Mind

 

Celtic Thunder, "Heartland".

Dashed Off XVI

 We learn to love others as our neighbors by doing good to and for them.

the duty to aid others in the fulfillment of their duties

(1) Everything requires possibilities adequate to its own possibility.
(2) Possibilities require actualities with respect to which they are possible.

-- a horror story in which an otherwise normal narrator repeatedly puts himself/herself in danger due to having caught a mental infection

'It's disgusting' is a perfectly good reason, in most situations, for refusing to have anything to do with something.

To operationalize something requires first attending to the reasons why we take it to exist so as to be operationalized.

kennings (Jackson Crawford)
determinant + headword, e.g., raven + wine
Kennings do not merely describe; the headword must replace the word intended with something not merely descriptive.
There are typical kenning topics (men, women, weapons, elements, seasons, body parts, gold, ravens).
Not to be confused with heiti (alternate names), e.g., calling a woman Frigg, which however are sometimes used as parts of kennings.
Kennings are properly for occasional poems; they are only rarely used in narrative poetry like the Poetic Edda, with raven-related kennings (using 'raven' or about ravens) being the primary exception (presumably because of their easy recognizability).
Kennings can incorporate kennings (e.g., fire of the eel's road: eel's road = water, fire of water = gold).

the I as subject, the I as object of itself, the I as projected to be the object of others, the I as projected to represent others as subject
-- all of these are many-layered

the subjective anticipation of the self as objective, the objective recollection of the self as subjective

Everything that comes to be knwon is already implicit in what is already possessed.

We feel forward toward that which we take to be ourselves.

"The success of philosophy depends on its ability to combine the rationalist's intention of radicality and consistency with the empiricist's intention of concreteness." Patočka
"...man is not only a finite being, part of the world, but also a being which *has a world* which has knowledge of the world."
"Human life is not a life lived in and for itself; it is a living with others and with regard to them."
"The whole of being appears to us, always, in a certain mood-coloring; though the mood is in fact always our own inner 'state', it colors surrounding things at the same time, so that our objective environment, too, seems to partake of it."

Phenomenological method is essentially a method of the same and the different; this is what gives it its occasional quasi-Platonistic feel.

Given a tendency, recognized as such, we can often jump to an approximation of that to which it tends; and, indeed, this is required for beginning to have full understanding of the tendency.

The govenring principle of Malebranche's The Search After Truth is the radical contingency of mind-body union, as exemplified in error. Malebranche explicitly recognizes that this depreciates any conception of the soul as form of the body (LO xxxiv). It also leads to a conception of philosophy as dying until one dies (LO xxxvi-xxxvii).

The pursuit of elimianting error quickly reaches diminishing returns.

The possibilities for a thing are either inherent to it or received from something else.

The Church is inherently vocational.

The social often crosses the natural/artificial divide.

the Church as home away from home

'Home' as a name of God

Faced with liturgy, we respond with hymn.

We use models only after we have identified relevant causal information from the situation.

It is important to critical thinking to recognize that you also are intellectually crippled, and your intellectual agility is an adaptation to this.

Pardes: Song 4:13, Ecc 2:5, Neh 2:8

Trypho in Justin Martyr's Dialogue 7.9 rejects Christian interpretation because Christians hold that angels sinned and revolted from God.

Mal 2:7 -- priest // angel

Pirkei Avot 4:1 & the cardinal virtues

Ex 24:9-11 & Eucharist

Creativity in the mind is often a lot of fragments and a system of goals.

suggestive moral reasons, inclining moral reasons, definitive moral reasons

world as indefinitely expansive object of shared thought and action

The ideal demand for unification of our experience in terms of the world is in some sense a demand we receive from the world, as a final cause of inquiry. Part of the whole, we find ourselves in an order that tends to be, or at least suggests, the whole, and our most obvious possible role in that order includes knowing something of the whole and acting in light of that knowing.

affordance as an experience of possibility
--all experience is in some sense an experience of possibility, but affordance has a currently- counterfactual as well as presently-factual character

We experience the actual not merely as actual but as possible, but these are distinct experiences in our experience, however united.

affordance & action as involving the possible as available

volitional use & ourself as available for action

As measurers of time, we have a sense of ourselves as in some way beyond or outside any particular given measure of time. The same is true of space.

The body is experienced as a (broad) now as well as a (broad) here.

the flow of time as the narrativization of the temporally measured

the world as the domain of possible becoming and perishing

In talking about the 'flow of time', we are 'spatializing' time jsut as much as when we talk of it as lines and points and dimensions.

In the flow of change, we measure temporally and locally, and therefore by metonymy treat the measurement as flowing; this gives the local measurement a temporal character and the temporal measurement a local character.

"Ignosce Christe quod fui
Quod sum potenti corrige
Mei misertus dextera.
Quod sum futurus dirige." Robert Southwell

Virtue is important even for solving systemic problems, but if your plan for solving a systemic problem is to scold and punish people for being nonvirtuous, you have already failed.

Every person has many selves; we organize our lives by selves.

traditions as cultures of allusions

Pr 30:8 NIV 'daily bread'; NKJV 'the food allotted to me'; NRSV 'the food that I need'; HCSB 'the food I need'; D-R 'the necessaries of life'; ASV 'the food that is needful for me' with note, 'Hebrew the bread of my portion'; CJB 'the food I need today'; ESV 'the food that is needful for me'
Hebrew: lechem huqqi: prescribed/appointed bread
-- NIV seems on right track here in drawing on Lord's Prayer associations.

Everything in Proverbs 30 is concerned with some aspect or other of accepting limits and wanting the appropriate amount.

Pr 30:31 -- rooster/magpie/greyhound/charger
-- the Hebrew actually has along the lines of 'the agile girt in loins'; translators have been assuming an idiomatic expression for some kind of animal, but the literal meaning seems the point.

In order to interpret data, you need to know something about the causal process by which it was reached.

(actual possible effects -> nonactual possible effects (counterfactuals)) --> causes

Social institutions have developed in power and flexibility by increasingly being personified.

All legal systems exist before they are fully effective.

Thursday, June 11, 2026

And Larks Hang Singing, Singing, Singing

Summer
by Christina Rossetti 

Winter is cold-hearted,
Spring is yea and nay,
Autumn is a weathercock
Blown every way:
Summer days for me
When every leaf is on its tree; 

When Robin's not a beggar,
And Jenny Wren's a bride,
And larks hang singing, singing, singing,
Over the wheat-fields wide,
And anchored lilies ride,
And the pendulum spider
Swings from side to side,

And blue-black beetles transact business,
And gnats fly in a host, 
And furry caterpillars hasten
That no time be lost,
And moths grow fat and thrive,
And ladybirds arrive.

Before green apples blush,
Before green nuts embrown,
Why, one day in the country
Is worth a month in town;
Is worth a day and a year
Of the dusty, musty, lag-last fashion
That days drone elsewhere.

Wednesday, June 10, 2026

Happy Efforts of Sagacity

 The business of Definition is part of the business of discovery. When it has been clearly seen what ought to be our Definition, it must be pretty well known what truth we have to state. The Definition, as well as the discovery, supposes a decided step in our knowledge to have been made. The writers on Logic in the middle ages, made Definition the last stage in the progress of knowledge; and in this arrangment at least, the history of science, and the philosophy derived from the history, confirm their speculative views. If the Explication of our Conceptions ever assume the form of a Definition, this will come to pass, not as an arbitrary process, or as a matter of course, but as the mark of one those happy efforts of sagacity to which all the sucessive advances of our knowledge are owing. 

[ William Whewell, Philosophy of the Inductive Sciences, vol. 2 (John W. Parker: 1847) p. 16.]