Yourcenar was, indeed, a thoroughly original spirit. In this book, that is presented as an interview with Matthieu Galey, she is portrayed as a sage, living in a house on a remote island; and the book is full of wonders, wise observations, perceptive interpretations of history, and wit.
For instance, she speaks with wonder about the characters in her novels and how they experience life. It is as if her characters are alive, right now, around her. The way she speaks about them is so perceptive, that she might have been one of her own best readers.
She is open to having her creative methods as topic of conversation. She proves to have an almost scientific precision in her working method, e.g., in the empirically correct and true-to-life reconstruction and construction of a character. But also in, say, making translations of poems from Greek.
Throughout the book, treasures are often hidden in small clauses, such as « l’imagination, ou la sympathie, ce qui est la même chose » or « dans un écriture, dans un style, il existe une sorte de soubassement qui appartient en propre à la nature de l’auteur ; et encore je n’en suis pas sûr : la mise en œuvre finale dépend du sujet et du moment » (p222). Etc., etc.!
The book made me think about Montaigne’s Essais: her thoughts are as versatile as his, and cover as wide a range of subjects. The difference is of course the era: his was the 16th century, hers the 20th. I am tempted to give a quite comprehensive impression of what topics come to the table. She writes about:
• the way children perceive the world (p16)
• About style (p46)
• On truthfulness and sensitivity to reality (p58-59)
• About the nature of the here and now, its richness, and the comparatively overestimated importance of current events that are talked into us in literature, art and life (p63)
• About money and the bourgeois desire to secure the future, and thereby become a slave and lose freedom (p85)
• On homosexuality, bisexuality and the oppression or fashioning of homosexuality and on the necessity to combat regression to the suppression of freedom (p170-172)
• About magic and the surrogate effect it has on the human desire to gain control over the world; and about the role that gadgets also play in this, which keeps our entire economy going (p175) (ref. Stiegler, ref. Sennett)
• About the fact that the imagination may affect the truth in an essay (p183) [but also elsewhere of course, e.g. in research]
• About the fact that, according to Valery, untranslated, original text is actually translation, because the text arises from a completely personal experience ('self-language') and must then be translated into a language that is available to everyone (p193)
• On the similarity between poetry and prose and on the necessity of rhythm in poetry (p197-199)
• On genealogy and its meaning or meaninglessness (p202-205)
• On the description of characters by using the general human substance present in the writer himself (p211)
• On 'visitations': being in the company of imaginary figures for hours, e.g. from your own books, e.g. angels or boddhisatvas: an ascetic experience (p224)
• About identifying with your friends, and being able to live their lives (p226)
• On how we are and are not alone (p228)
• On how a writer can be useful to the reader (p233)
• On her taste for other writers (Tolstoy, Ibsen, Dostoevsky, Nietzsche) (p237)
• About her protest against certain then unseen injustices (population explosion, pollution of the planet, loss of biodiversity, the confrontations (with us and with God), the new and profound orientations of science (p238)
• About which attitude is appropriate towards the problems of the world ('avoir les yeux ouverts') (p239)
• On the totalitarian sides of American capitalism (and the consumerization of the citizen), with a great quote (p243)
• … and a beautiful, self-compassionate answer to the question of whether she has already achieved a certain degree of holiness (sainteté) (p244)
• On the difference between magic and religion (p245)
• On the nature of the presence of God (p248)
• About the ancient gods and the associated worldview of that time, so different from ours (p249)
• On the transition between religions and uncertain times (p250)
• About how quickly, and how unseen, times can change (p252)
• About what good education should teach her about racism; She has combative but also nuanced views on feminism; and ecological issues are central to her (p254)
• About the overpopulation of the planet and the hopelessness of the ecological question, whose solution actually requires humanity to change its mentality and moderate itself, which is unlikely to happen without an almost spiritual awareness, which has been given to only a few (p279)
• On politics, social justice and politics that is less central than the social question, which in turn is less central than the moral question of good and evil (p291)
• On animal rights and the quality of morality also with regard to people that can be measured by them (p293)
• On how her political involvement is expressed in particular in a strong commitment to nature and the environment (p294)
• About what it is like to be an animal and about how similar their experience is to that of us humans (p298)
• About friendship and love as a dance; In fact, she gives a beautiful metaphor for the quality of a good dialogue (p302)
• On the nature of respect, and again on friendship, with animals, plants and stones (and again with humans) (p302)
• About traveling in all kinds of ways (p305)
• On dying (p310)
• And about wisdom (p315)
What a book!