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See also:VAUVENARGUES, LUC DE CLAPIERS, See also:MARQUIS DE (1715-1747) , See also:French moralist and See also:miscellaneous writer, was See also:born at See also:Aix in See also:Provence on the 6th of See also:August 1715. His See also:family was poor though See also:noble; he was educated at the See also:college of Aix, where he learned little—neither Latin nor See also:Greek—but by means of a See also:translation acquired a See also:great admiration for See also:Plutarch: He entered the See also:army as sub-See also:lieutenant in the See also: Among his correspondents was the archaeologist Fauris de See also:Saint-Vincens. Vauvenargues published in 1746 an Introduction d la connaissance de See also:resin-it humain, with certain Reflexions and Maximes appended. He died in Paris on the 28th of May 1747. The bulk of Vauvenargues's See also:work is very small, but its See also:interest is very considerable. In the Introduction, in the Reflexions and in the See also:minor fragments, it consists, in fact, of detached and somewhat desultory thoughts on questions of moral See also:philosophy and of See also:literary See also:criticism. Sainte-Beuve has mildly said that as a literary critic Vauvenargues " shows inexperience." His literary criticism is indeed limited to a repetition in crude See also:form of the stock ideas of his time. Thus he exaggerates immensely the value of Racine and Boileau, but depreciates Corneille and even See also:Moliere. As a writer he stands far higher. His See also:style is indeed, according to strict See also:academic See also:judgment, somewhat incorrect, and his few excursions into See also:rhetoric have the artificial and affected See also:character which See also:mars so much 18th-See also:century work. His strength, however, is not really in any way that of a See also:man of letters, but that of a moralist. He did not adopt the See also:complete philosophe attitude; in his letters, at any See also:rate, he poses as " neutral " between the religious and the See also:anti-religious school. In some of his See also:maxims about politics there is also traceable the hollow and confused See also:jargon about tyrants and See also:liberty which did so much to bring about the struggles of the Revolution. It is in morals proper, in the discussion and application of See also:general principles of conduct, that Vauvenargues shines. He is not an exact psychologist, much less a rigorous metaphysician. His terminology is popular and loose, and he hardly attempts the co-ordination of his ideas into ally See also:system. His real strength is in a See also:department which the French have always cultivated with greater success than any other See also:modern See also:people—the expression in more or less epigrammatic See also:language of the results of acute observation of human conduct and motives, for which he had found ample leisure in his See also:campaigns. The chief distinction between Vauvenargues
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and his great predecessor La Rochefoucauld is that Vauvenargues, unlike La Rochefoucauld, thinks nobly of man, and is altogether inclined rather to the Stoic than to the Epicurean theory. He has indeed been called a modern Stoic, and, allowing for the vagueness of all such phrases, there is much to be said for the description.
An edition of the Euvres of Vauvenargues, slightly enlarged, appeared in the See also:year of his See also:death. There were some subsequent See also:editions, superseded by that of M. See also: Additional information and CommentsThere are no comments yet for this article.
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