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Extra resources for T.S. Eliot and the essay : from The sacred wood to Four quartets

Example text

On the contrary, he treats him thus with great respect. indd 32 2/11/10 11:28 AM Eliot, Montaigne, and the Essay 33 prefers Pascal, obviously, but not because Montaigne is a skeptic. Montaigne’s skepticism is pervasive, which Eliot finds preferable to that of many others. It may be too deep, although Eliot does not say so exactly, but it may not even be a “thorough-goingness” that Eliot opposes and rejects. His animus, in other words, is directed, if animus there is, against Montaigne’s failure to combine the (necessary) scepticism with (equally necessary) faith.

There is, of course, another aspect of skepticism, one perhaps even more relevant to Eliot if not also to the essay. I refer to the doubt it signals particularly with regards to matters religious. The skeptic doubts, questioning, unable to accept dogma as such, resistant to theories and systems, and wary of institutions. At no time is he able to commit himself, not just openness marking his path, but also the negativity that disallows faith. Such skepticism Eliot takes on, along with Montaigne himself, in introducing Blaise Pascal’s Pensées.

66–67) Thus speaks Eliot, here as elsewhere, as skeptic, perhaps another term for one who suspects the “thorough-going” as well as instances of purity. Eliot’s Pyrrhonism is no more limited than Montaigne’s, but Eliot’s is perhaps deeper and more pervasive. But it is no philosophical—no systematic—skepticism either; instead, it is practical and concrete. It believes in and subscribes to identities and proprieties, insisting that a thing is itself and not something else even though it be related to those other things.

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