Madame de Sévigné

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Of the 1,120 known letters, only 15 percent are signed, the others having been destroyed soon after they were read. Their great number doesn’t bother me at all. The newly married couple shared their time between the husband’s ancestral Breton residence, Les Rochers, and their Parisian townhouse in the Place des Vosges, where they participated in the life of the capital’s salons. This is one of the miracles of Providence which I adore [Letter to Moulceau; January 27, 1687].Under the guise of Providence, the divine will’s actions become an object of devotion.The light of faith reveals the presence of divine providence at work in what appear to be unrelated episodes of human action, although the nature and outcome of the divine will’s actions remain obscure.We cannot see underneath the cards, but it is this Providence which guides us along these extraordinary paths. Otherwise, one will do nothing but complain about all these poor secondary causes [Letter to Madame de Grignan; July 1, 1685].Part of metaphysical wisdom is to grasp the unique divine causation operative behind the apparent and often contradictory secondary causes. Sévigné opposes the Cartesian conception of nature as a machine reducible to mathematical attributes of extension and movement.Sévigné’s opposition to the mechanistic theory of nature appears most clearly in her defense of nonhuman animals as ensouled beings. So I must leave this state; there is the problem [Letter to Madame de Grignan; June 10, 1671].In developing her religious philosophy, Sévigné criticized two intellectual currents which she finds to be erroneous: libertinism and the Molinism of the Jesuits. You have never gazed on such beauty [Letter to Madame de Grignan; October 20, 1675].The site of ecstatic beauty, nature becomes quasi-miraculous.Such beautiful natural sites serve a key anthropological purpose: they permit human beings to exercise the soul’s highest faculties in solitude. Now go on; you are mocking us. Le lettere f… Her granddaughter Madame de Simiane supervised the first edition of her letters to Madame de Grignan in 1726; Chevalier de Perrin published a corrected edition of these letters in 1734, 1737, and 1754. In many passages Sévigné summons her daughter to experience the spiritual peace possible only within the solitary embrace of nature.You are thirsting to be alone. The guardianship of the orphan passed to her maternal uncle Philippe de Coulanges, abbé de Livry.Under Coulanges’s direction, the young Marie received a solid classical education. God has touched the heart of this poor child [a Faithful to Jansenist theology, Sévigné stresses the divine will as God’s central attribute. We are having such splendid weather there that I spend all day there until night arrives. For the first time she was seriously ill and did not thoroughly recover until she had visited In 1688, the whole family was greatly excited by the first campaign of the young marquis de Grignan, Mme de Grignan's only son, who was sent splendidly equipped to the siege of The year 1693 saw the loss of two of her oldest friends: her cousin Roger de Bussy-Rabutin and During an illness of her daughter in 1696, Mme de Sévigné caught a "fever" (possibly influenza or pneumonia), and died on 17 April at Madame de Sévigné corresponded with her daughter for nearly thirty years. These causes wrongly dominate the concerns of most human beings.The philosophical emphasis on divine causation is tied to a theological emphasis on the doctrine of predestination. She comes across as a controlling, domineering, frivolous twit of a mom, always interfering in her daughter's life to the detriment of the latter. The remaining letters were often rewritten in accordance with the style of the day. “It is certain that after having been at the school of Saint Augustine she finds herself at the school of Molina. “Innate ideas” (A lifelong reader of philosophical works, Sévigné acquired a first-hand grasp of the philosophical controversies of the period through reading the most influential French philosophical authors of the day. The writings of the neo-Augustinian In 1669 her daughter Françoise de Sévigné married François d’Adhémar, count of Grignan.
Lyons in 2011 explores in what sense Sévigné can be classified as a All French to English translations above are by the author of this article. There are five or six unknown Nonetheless, Sévigné absorbs this Jansenist theological culture with her characteristic moderation and irony. In a typically Jansenist note, this peaceful self-possession can only come about through the operation of grace; reliance on philosophical reason alone inevitably falls short.Another Jansenist trait of Nicole’s theory of virtue lies in his unmasking of natural moral virtues as covers for vice. Despite this, in her correspondence, Sévigné presents her personal position on contested philosophical questions of the day. Sévigné openly admits that the passions are so dominant in her own personality that she could never subscribe to the fashionable Stoicism of the salons; a moral code based on reason and duty alone would be insupportable.Love my tenderness, love my weaknesses. The guardianship of the orphan passed to her maternal u… ]Echoing neo-Augustinian theology, this rigorous flight from the world stresses the grave sinfulness and concupiscence of a world disfigured by the fall and original sin.Sévigné openly admits her own incapacity to live the austere renunciation from the world which she commends in her writing.

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Madame de Sévigné

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