Background
Pierre Charron was born in Paris, one of the twenty-five children of a bookseller.
(This is a reproduction of a book published before 1923. T...)
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(French Edition. This book was originally published prior ...)
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Pierre Charron was born in Paris, one of the twenty-five children of a bookseller.
After studying law at Orléans and Bourges Pierre Charron practiced as an advocate, for a few years. He then entered the church and soon became a popular priest, rising to become a canon.
About 1588, Pierre Charron determined to fulfil a vow which he had once made to enter a cloister; but being rejected by the Carthusians and the Celestines, he held himself absolved, and continued to follow his old profession.
It was followed in 1600 by Discours chrestiens, a book of sermons, similar in tone, half of which treat of the Eucharist.
Usually, and so far correctly, it is coupled with the Essays of Montaigne, to which the author is under very extensive obligations.
There is, however, distinct individuality in the book.
It is specially interesting from the time when it appeared, and the man by whom it was written.
The De la sagesse, which represented a considerable advance on the standpoint of the Trois VSrites, brought upon its author the most violent attacks, the chief being by the Jesuit Francois Garasse (1585 - 1631), who described him as a "brutal atheist. "
A second edition was soon called for.
In 1603, notwithstanding much opposition, it began to appear; but only a few pages had been printed when Charron died suddenly in the street of apoplexy.
With sense all our knowledge commences, and into sense all may be resolved.
With regard to the nature of the soul he merely quotes opinions.
The belief in its immortality, he says, is the most universal of beliefs, but the most feebly supported by reason.
In comparing man with the lower animals, Charron insists that there are no breaks in nature.
The latter have reason; nay, they have virtue; and, though inferior in some respects, in others they are superior.
The estimate formed of man is not, indeed, flattering.
His most essential qualities are vanity, weakness, inconstancy, presumption.
Equally sceptical with Montaigne, and decidedly more cynical, he is distinguished by a deeper and sterner tone.
Our compassion should be like that of God, who succours the suffering without sharing in their pain.
Avoid vulgar errors; cherish universal sympathy.
Let no passion or attachment become too powerful for restraint.
Follow the customs and laws which surround you.
Morality has no connexion with religion.
Reason is the ultimate criterion. Special interest attaches to Charron's treatment of religion.
He insists on the diversities in religions; he dwells also on what would indicate a common origin.
All grow from small beginnings and increase by a sort of popular contagion; all teach that God is to be appeased by prayers, presents, vows, but especially, and most irrationally, by human suffering.
Each is said by its devotees to have been given by inspiration.
In fact, however, a man is a Christian, Jew, or Mahommedan, before he knows he is a man.
One religion is built upon another.
True piety, which is the first of duties, is, on the other hand, the knowledge of God and of one's self, the latter knowledge being necessary to the former.
It is the abasing of man, the exalting of God, - the belief that what He sends is all good, and that all the bad is from ourselves.
It leads to spiritual worship; for external ceremony is merely for our advantage, not for His glory.
His complete works, with this Life, were published in 1635.
(This is a reproduction of a book published before 1923. T...)
(French Edition. This book was originally published prior ...)
Charron's political views are neither original nor independent. He pours much hackneyed scorn on the common herd, declares the sovereign to be the source of law, and asserts that popular freedom is dangerous.