Being an intellectual means being a researcher willing to seek
the truth and argue with others in order to seek agreement about various
truths, as argument is a contractual agreement to seek the truth through
time-tested standards and moieties. This
art is easily distinguished from quarrelling and bickering.
The intellectual life therefore consists of weightlifting and
circuit training at a very hefty level.
The guidebook for this was written early in the twentieth century by a
French monk named A. G. Sertillanges.
And this intellectual road map is back in print. Here’s a summary from Amazon.com:
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The Intellectual Life: Its Spirit, Conditions, Methods Paperback – May 1, 1987
by
(Author), (Translator), (Foreword)
Reader’s Reviews from
Amazon.com
By Andrew Barrett on October 27, 2007
1998
reprint of 1987 edition, Catholic University of America Press, 296 pages (of
which 260 pages form the main body of the book)
Translated from the French (1934 2nd edition) by Mary Ryan
I came across this unusual book when discussing with my most well read friend the problem of deciding how much to read. He told me this topic was covered in Sertillanges' book and suggested I read it.
The title makes it sound as if the book might be pretentious, but it is not. In the same way that Peter Drucker's superb The Effective Executive is a book for any knowledge worker rather than just for managers, Sertillanges' book should be helpful for anyone who wishes to work using their intellect, rather than just for rarefied intellectuals.
The 1998 reissue (the 1992 date listed on Amazon.co.uk is incorrect) of the 1987 edition has a new forward by James Schall. I think he captures the essence of Sertillanges' book very well:
"At first sight...this is a quaint book. At second sight it is an utterly demanding book."
The subtitle of The Intellectual Life describes its contents well: "Its Spirit, Conditions, Methods". For Sertillanges, intellectual work is not something done in isolation of the rest of a person's life. He believes strongly that in order to do intellectual work to one's capacity, one must order the whole of one's life with this goal in mind. And further, that this requires habits of simplicity, detachment, note taking, memory, writing and more. His book is thus a step-by-step manual that sets out these requirements from the general (virtues, character) to the specific (note-taking, writing).
For most people who are not already members of religious orders (Sertillanges was a Dominican friar) it would be terrifically demanding to follow all of Sertillanges' prescriptions - and involve major changes to one's life. Sertillanges does believe, however, that if one takes care with the rest of one's life then intellectual work can be done satisfactorily using only a couple of hours a day. His book is thus a mixture of the extremely demanding and eminently practical - particularly as much of his advice involves cutting out and eliminating habits that waste time and disturb thought (e.g. pointless correspondence and interactions with people, reading of novels and newspapers).
After reading Ben Franklin's autobiography and Charlie Munger's Poor Charlie's Almanack at the beginning of the year, I have become increasingly aware of the crucial role of habits in determining the outcome of peoples' lives. I was stupid enough to have spent a good proportion of my life testing out the truth ofFranklin
Sertillanges understood this very well and the importance of habits that facilitate intellectual work is a topic that he brings up repeatedly - and in my view very wisely - in his book:
"One acquires facility in thinking just as one acquires facility in playing the piano, in riding, or painting.... The mind gets into the way of doing what is often demanded of it."
This is not the only resemblance between the advice in Sertillanges' book and that given by Charlie Munger (the best source for his ideas and the most useful book I have ever read is Poor Charlie's Almanack). The importance of a broad base of knowledge, the danger of over-specialisation and the critical importance of only a few ideas in each subject are all covered in this book.
Another striking similarity is Sertillanges' view of the importance of 'contact with genius' and how one goes about acquiring wisdom:
"...the principal profit from reading, at least from reading great works, is not the acquisition of scattered truths, it is the increase of our wisdom."
I was left with somewhat mixed feelings as I progressed through The Intellectual Life. At times Sertillanges' overt religiosity became a little much for me (I am not a religious person) and I found his prescriptions rather daunting.
As I neared the end of the book, however, my view changed and I found myself extremely grateful that Sertillanges' had written this book for us. It was partly because his section on writing answered with great clarity some problems that I had been wrestling with, and partly because I realised that one could simply take what one needed from his book - rather than the whole package.
My difficulty in deciding how much to read remains somewhat unresolved: there is a tension between Sertillanges' advice on reading and that of people like Warren Buffett and Charlie Munger on investment (my own profession/hobby). Sertillanges advises cutting down on excess (particularly undirected) reading, including, for example, newspapers:
"As to newspapers, defend yourself against them with the energy that the continuity and the indiscretion of their assault make indispensable. You must know what the papers contain, but they contain so little..."
Buffett, on the other hand, claims to read five newspapers a day and urges us to read everything in sight!
I suspect the different advice is due to the type of work. Firstly, I am not sure that investing is an inherently intellectual pursuit (Buffett has often said that after an average level of intelligence the right temperament is more important). Secondly, intelligent investment is just applied opportunism - and in order to take advantage of opportunities we must first be aware of their existence.
I did not find this an easy review to write. I have had to leave out various topics that I would like to have discussed more fully (such as Sertillanges' excellent advice on writing) and still feel this review may be overlong. However, I believe a review that does not attempt to set its subject firmly in context is of limited use. I'll leave the final word to Sertillanges:
"There are books everywhere and only a few are necessary."
I commend this unusual book to you as one of the necessary ones.
Translated from the French (1934 2nd edition) by Mary Ryan
I came across this unusual book when discussing with my most well read friend the problem of deciding how much to read. He told me this topic was covered in Sertillanges' book and suggested I read it.
The title makes it sound as if the book might be pretentious, but it is not. In the same way that Peter Drucker's superb The Effective Executive is a book for any knowledge worker rather than just for managers, Sertillanges' book should be helpful for anyone who wishes to work using their intellect, rather than just for rarefied intellectuals.
The 1998 reissue (the 1992 date listed on Amazon.co.uk is incorrect) of the 1987 edition has a new forward by James Schall. I think he captures the essence of Sertillanges' book very well:
"At first sight...this is a quaint book. At second sight it is an utterly demanding book."
The subtitle of The Intellectual Life describes its contents well: "Its Spirit, Conditions, Methods". For Sertillanges, intellectual work is not something done in isolation of the rest of a person's life. He believes strongly that in order to do intellectual work to one's capacity, one must order the whole of one's life with this goal in mind. And further, that this requires habits of simplicity, detachment, note taking, memory, writing and more. His book is thus a step-by-step manual that sets out these requirements from the general (virtues, character) to the specific (note-taking, writing).
For most people who are not already members of religious orders (Sertillanges was a Dominican friar) it would be terrifically demanding to follow all of Sertillanges' prescriptions - and involve major changes to one's life. Sertillanges does believe, however, that if one takes care with the rest of one's life then intellectual work can be done satisfactorily using only a couple of hours a day. His book is thus a mixture of the extremely demanding and eminently practical - particularly as much of his advice involves cutting out and eliminating habits that waste time and disturb thought (e.g. pointless correspondence and interactions with people, reading of novels and newspapers).
After reading Ben Franklin's autobiography and Charlie Munger's Poor Charlie's Almanack at the beginning of the year, I have become increasingly aware of the crucial role of habits in determining the outcome of peoples' lives. I was stupid enough to have spent a good proportion of my life testing out the truth of
Sertillanges understood this very well and the importance of habits that facilitate intellectual work is a topic that he brings up repeatedly - and in my view very wisely - in his book:
"One acquires facility in thinking just as one acquires facility in playing the piano, in riding, or painting.... The mind gets into the way of doing what is often demanded of it."
This is not the only resemblance between the advice in Sertillanges' book and that given by Charlie Munger (the best source for his ideas and the most useful book I have ever read is Poor Charlie's Almanack). The importance of a broad base of knowledge, the danger of over-specialisation and the critical importance of only a few ideas in each subject are all covered in this book.
Another striking similarity is Sertillanges' view of the importance of 'contact with genius' and how one goes about acquiring wisdom:
"...the principal profit from reading, at least from reading great works, is not the acquisition of scattered truths, it is the increase of our wisdom."
I was left with somewhat mixed feelings as I progressed through The Intellectual Life. At times Sertillanges' overt religiosity became a little much for me (I am not a religious person) and I found his prescriptions rather daunting.
As I neared the end of the book, however, my view changed and I found myself extremely grateful that Sertillanges' had written this book for us. It was partly because his section on writing answered with great clarity some problems that I had been wrestling with, and partly because I realised that one could simply take what one needed from his book - rather than the whole package.
My difficulty in deciding how much to read remains somewhat unresolved: there is a tension between Sertillanges' advice on reading and that of people like Warren Buffett and Charlie Munger on investment (my own profession/hobby). Sertillanges advises cutting down on excess (particularly undirected) reading, including, for example, newspapers:
"As to newspapers, defend yourself against them with the energy that the continuity and the indiscretion of their assault make indispensable. You must know what the papers contain, but they contain so little..."
Buffett, on the other hand, claims to read five newspapers a day and urges us to read everything in sight!
I suspect the different advice is due to the type of work. Firstly, I am not sure that investing is an inherently intellectual pursuit (Buffett has often said that after an average level of intelligence the right temperament is more important). Secondly, intelligent investment is just applied opportunism - and in order to take advantage of opportunities we must first be aware of their existence.
I did not find this an easy review to write. I have had to leave out various topics that I would like to have discussed more fully (such as Sertillanges' excellent advice on writing) and still feel this review may be overlong. However, I believe a review that does not attempt to set its subject firmly in context is of limited use. I'll leave the final word to Sertillanges:
"There are books everywhere and only a few are necessary."
I commend this unusual book to you as one of the necessary ones.
= = = = = = = = = = = = = = = = = = = = = = = = = = = = = =
5 stars
research as a search for truthBy Jerry Dwyer on September 3, 2001
I
first read this book as an undergraduate and I have reread it several times
over the years. I regard it as one of the most important books that I've read.
Why? A. G. Sertillanges does more than provide advice about how to organize
your life to have time to think and write, although he does that. He argues
that research is a vocation to find the truth -- a great calling no matter how
small one's own part. His suggestions for organizing your life follow from the
seriousness of this vocation, advice that's far more useful than merely how to
get the next paper written.
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4 stars
ReflectiveBy Dr. W. G. Covington, Jr. on October 22, 2003
Originally
published in French, the translator tells us in the preface that the book was
widely distributed in France
In
the second chapter there is a section on the spirit of prayer, among other
topics.
Chapter
three develops the paradox of solitude and involvement with other people. An
intellectual, as is the case with other creative individuals, does both.
Work
is the topic for chapter four and the contexts include: continuity of work,
work at night, mornings and evening, and moments of plenitude.
A
creative scholar must be open to insights around him.
"Ideas
emerge from facts; they also emerge from conversations, chance occurrences,
theatres, visits, strolls, the most ordinary books" (p. 73).
The
remainder of the book fleshes out this discussion of intellectual work.
A
reader would leave this book a more thoughtful person from having been exposed
to these ideas. I recommend spending time with this author.
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