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Handorakel und Kunst der Weltklugheit: Gracián, Baltasar – Logik und Ethik (Reclams Universal-Bibliothek)
Translated from inside The Spanish Jesuit Baltasar Gracián published in 1647 a Machiavellian manual for dealing with people. This cynical, achristelijke, intended only for the intellectual elite collection of practical precepts influenced over the centuries some of the most prominent Western European La Rochfoucauld, Voltaire, Stendhal, Nietzsche and Schopenhauer (which appeared in 1862 a German translation of the Hand Oracle made). Maarten Salah in Hand Free Oracle is a book of which you do not want to leave and that the letter unread desire there still often in back. ' Galacián the Spaniard y Morales (1601-1658) was brought up by the Jesuits and resigned in 1619 itself in the order, among the less Jewish name Gracián. He wrote a novel and many essays in which he typically Jesuit way the objectives power and salvation reconciles.
280 pages, Kindle Edition
Published September 25, 2020
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About the author
Baltasar Gracián
356 books483 followersBaltasar Gracián y Morales, SJ, formerly Anglicized as Baltazar Gracian, was a Spanish Jesuit and baroque prose writer and philosopher. He was born in Belmonte, near Calatayud (Aragón). His proto-existentialist writings were lauded by Nietzsche and Schopenhauer.
The son of a doctor, in his childhood Gracián lived with his uncle, who was a priest. He studied at a Jesuit school in 1621 and 1623 and theology in Zaragoza. He was ordained in 1627 and took his final vows in 1635.
He assumed the vows of the Jesuits in 1633 and dedicated himself to teaching in various Jesuit schools. He spent time in Huesca, where he befriended the local scholar Vincencio Juan de Lastanosa, who helped him achieve an important milestone in his intellectual upbringing. He acquired fame as a preacher, although some of his oratorical displays, such as reading a letter sent from Hell from the pulpit, were frowned upon by his superiors. He was named Rector of the Jesuit college of Tarragona and wrote works proposing models for courtly conduct such as El héroe (The Hero), El político (The Politician), and El discreto (The Discreet One). During the Spanish war with Catalonia and France, he was chaplain of the army that liberated Lleida in 1646.
In 1651, he published the first part of the Criticón (Faultfinder) without the permission of his superiors, whom he disobeyed repeatedly. This attracted the Society's displeasure. Ignoring the reprimands, he published the second part of Criticón in 1657, as a result was sanctioned and exiled to Graus at the beginning of 1658. Soon Gracián wrote to apply for membership in another religious order. His demand was not met, but his sanction was eased off: in April of 1658 he was sent to several minor positions under the College of Tarazona. His physical decline prevented him from attending the provincial congregation of Calatayud and on 6 December 1658 Gracián died in Tarazona, near Zaragoza in the Kingdom of Aragón.
Gracián is the most representative writer of the Spanish Baroque literary style known as Conceptismo (Conceptism), of which he was the most important theoretician; his Agudeza y arte de ingenio (Wit and the Art of Inventiveness) is at once a poetic, a rhetoric and an anthology of the conceptist style.
The Aragonese village where he was born (Belmonte de Calatayud), changed its name to Belmonte de Gracian in his honour.
The son of a doctor, in his childhood Gracián lived with his uncle, who was a priest. He studied at a Jesuit school in 1621 and 1623 and theology in Zaragoza. He was ordained in 1627 and took his final vows in 1635.
He assumed the vows of the Jesuits in 1633 and dedicated himself to teaching in various Jesuit schools. He spent time in Huesca, where he befriended the local scholar Vincencio Juan de Lastanosa, who helped him achieve an important milestone in his intellectual upbringing. He acquired fame as a preacher, although some of his oratorical displays, such as reading a letter sent from Hell from the pulpit, were frowned upon by his superiors. He was named Rector of the Jesuit college of Tarragona and wrote works proposing models for courtly conduct such as El héroe (The Hero), El político (The Politician), and El discreto (The Discreet One). During the Spanish war with Catalonia and France, he was chaplain of the army that liberated Lleida in 1646.
In 1651, he published the first part of the Criticón (Faultfinder) without the permission of his superiors, whom he disobeyed repeatedly. This attracted the Society's displeasure. Ignoring the reprimands, he published the second part of Criticón in 1657, as a result was sanctioned and exiled to Graus at the beginning of 1658. Soon Gracián wrote to apply for membership in another religious order. His demand was not met, but his sanction was eased off: in April of 1658 he was sent to several minor positions under the College of Tarazona. His physical decline prevented him from attending the provincial congregation of Calatayud and on 6 December 1658 Gracián died in Tarazona, near Zaragoza in the Kingdom of Aragón.
Gracián is the most representative writer of the Spanish Baroque literary style known as Conceptismo (Conceptism), of which he was the most important theoretician; his Agudeza y arte de ingenio (Wit and the Art of Inventiveness) is at once a poetic, a rhetoric and an anthology of the conceptist style.
The Aragonese village where he was born (Belmonte de Calatayud), changed its name to Belmonte de Gracian in his honour.
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May 25, 2021
This book wasn't quite what I expected, yet it was still a good experience. If you have - or will - read Machiavelli's "The Prince", Sun Tzu's "The Art Of War" and/or Castiglione's "The Book Of The Courtier", this is another good book to add to these type of books. There's is also some certainty that the author read "The Prince" (since it came out earlier than this book, which came out in 1647); the fact that the author of this present book was a Jesuit no doubt helped, since I do know Jesuits have been thought of as cunning, both in positive and negative sense.
So: this book is a series of 300 witty, thought-provoking aphorisms (which are nicely shown in the contents list), with some helpful notes at the end - you can't expect everyone to be familiar with Greek/Roman classic texts (including Aesop's tales) and the Bible. The name hints at the size of the first printing of this books - pocket-fitting and densely printed (sometimes hard to read because of this). It is for the 17th Century Baroque Spanish upper society, Spain being then in decline, away from being the world power, with France and the Rococo style soon taking their place.
Some of the text clearly shows that certain aphorisms can be grouped together, and some themes do pop up again as one keeps reading. The style is laconic, which I like since it keeps the message clearly floating. Translation keeps out most word-play and puns, since they don't translate well.
The author stresses the importance of taking ever-changing circumstances into account, as aphrosim's tips may not apply on every occasion. In everything, though, prudence is the main key that keep one afloat in the changes and risks of the society. There is more value in difficulty than easy - there is challenge this way. Disillusion is sometimes good, it helps in looking behind appearances, where danger and opportunities may hide. One has to realise that others are playing the game, too.
There were a few standout aphorisms for me: 1o1, 110, 183, 249, 273, 297 really felt close to me. Sometimes making me think of the state of the world now, how to know when to fold 'em, not to hold to opinions too stubbornly, remember to already live and not leave living to old age, and the "act as though always on view" sounds interesting.
The last aphorism gives the whole lot a nice twist; it might make you read the text again, which may not be hard work since the book is quite slim :) The book is quite easy to read, even if you don't really notice that Christianity still sort of flows underground in the text, most of the time... it might feel like the book's general message veers very close to Machiavelli, yet in the end staying slight apart.
A suprisingly good book, with something for everyone, even when not living like they once did.
So: this book is a series of 300 witty, thought-provoking aphorisms (which are nicely shown in the contents list), with some helpful notes at the end - you can't expect everyone to be familiar with Greek/Roman classic texts (including Aesop's tales) and the Bible. The name hints at the size of the first printing of this books - pocket-fitting and densely printed (sometimes hard to read because of this). It is for the 17th Century Baroque Spanish upper society, Spain being then in decline, away from being the world power, with France and the Rococo style soon taking their place.
Some of the text clearly shows that certain aphorisms can be grouped together, and some themes do pop up again as one keeps reading. The style is laconic, which I like since it keeps the message clearly floating. Translation keeps out most word-play and puns, since they don't translate well.
The author stresses the importance of taking ever-changing circumstances into account, as aphrosim's tips may not apply on every occasion. In everything, though, prudence is the main key that keep one afloat in the changes and risks of the society. There is more value in difficulty than easy - there is challenge this way. Disillusion is sometimes good, it helps in looking behind appearances, where danger and opportunities may hide. One has to realise that others are playing the game, too.
There were a few standout aphorisms for me: 1o1, 110, 183, 249, 273, 297 really felt close to me. Sometimes making me think of the state of the world now, how to know when to fold 'em, not to hold to opinions too stubbornly, remember to already live and not leave living to old age, and the "act as though always on view" sounds interesting.
The last aphorism gives the whole lot a nice twist; it might make you read the text again, which may not be hard work since the book is quite slim :) The book is quite easy to read, even if you don't really notice that Christianity still sort of flows underground in the text, most of the time... it might feel like the book's general message veers very close to Machiavelli, yet in the end staying slight apart.
A suprisingly good book, with something for everyone, even when not living like they once did.
February 21, 2019
Cada uno habla del objeto según su afecto.
This little book is one of the most read and translated works of the Spanish Golden Age. It has been surprisingly influential. Schopenhauer was a famous devotee, and even learned Spanish so that he could produce a translation (which went on to commercial success). Two English translations have been best-sellers, the first in 1892 and the second in 1992. Advice typically does not age well, but Gracián’s has stood the temporal test.
Yet for the reader of the original Spanish—especially the non-native reader—the book can be perplexing. Gracián was a major writer in the conceptismo movement: a literary style in which a maximum of meaning was compressed into a minimum of words, using every rhetorical trick of the trivium to achieve a style that seems to curl itself into a ball and then to explode in all directions. This can make the experience of reading Gracián quite akin to that of reading poetry—except here, unlike in poetry, you can be sure that there is a sensible meaning laying concealed underneath. When the antiquity of Gracián’s Castilian is added to the mix, the result is literary dish that is difficult to digest.
After a meaning is beaten out of Gracián’s twisted words, however, the result is some surprisingly straightforward advice. “Prudent” is the operative word, for Gracián manages to be idealistic and realistic at once, walking the fine like between cynicism and naïveté. Admittedly, however, the bulk of this advice is directed towards the successful courtier, and so is difficult to apply to less exalted positions. There is, for example, much advice concerned with how to treat inferiors and superiors, but in a world where explicit hierarchies are increasingly frowned upon (or at least tactfully concealed), the poor reader wonders what to make of it.
But much of the advice is timeless and universal. Make friends with those you can learn from (but not those who can outshine you!). Don’t let wishful thinking lead you into unrealistic hopes. Never lose your self-respect. The wise man gains more from his enemies than the fool from his friends. Know how to forget. Know how to ask. Look within... As any reader of Don Quixote knows, Spanish is a language exceedingly rich in proverbs; so it perhaps should come as no surprise that this language—so rhythmic and so easy to make rhymes with—is also an excellent vehicle for maxims. Gracián exploits the proverbial potential of Castilian to the maximum, expressing a sly but respectable philosophy in 300 pithy paragraphs.
Despite all the wit and wisdom to be found in these pages, however, I found myself wishing for amplification. Montaigne, though short on practical advice, is long on examples; so by the end of his essays the reader has a good idea how to put his ideas into practice. Gracián, by contrast, has no time for examples, and so the reader is left with a rather abstract imperative to work with. Needless to say I will not become a successful courtier anytime soon.
February 5, 2012
I have friends who read The Prince like a bible, and its true that Machiavelli is worthy of repeated study, both as a period piece and window into the Renaissance Italian soul, and as possibly the most notorious treatise on Realpolitik ever written. Machiavelli, like Nietzsche, has been misused by the unscrupulous and decried by the ignorant; also, IMHO, both writers were actually better historians and analysts than they were philosophers per se.
Baltasar Gracian, in the Pocket Oracle, has accomplished what Niccolo never could, nor would have wanted to: a day to day primer of sage advice from a trained Jesuit mind who walked and worked in the highest halls of power in his time. The lessons are pithy and epigrammatic, both simple yet deserving of deep reflection and consideration and, most importantly, are eminently USEFUL in almost every interpersonal interaction in your day to day life, whether you are a dish washer or a senator -- his teachings are that universal.
Robert Greene strip-mined Gracian for 48 Laws of Power, but again IMHO, it's always best to refer back to the seminal source even after being presented with as good a digest as Greene presented. This is the Penguin edition, so you of course have the value added of their wonderful introductions, with historical references anchoring Gracian's life and the impact of the Oracle itself. Also, this translation is, I feel, much better than those I've seen marketed under the variant title Art of Worldly Wisdom.
I read this book everyday. I recommend it to every man woman or child that wants to live their very best. Gracian was one of the wisest men who ever lived, and this is the free distillation of his wisdom.
Baltasar Gracian, in the Pocket Oracle, has accomplished what Niccolo never could, nor would have wanted to: a day to day primer of sage advice from a trained Jesuit mind who walked and worked in the highest halls of power in his time. The lessons are pithy and epigrammatic, both simple yet deserving of deep reflection and consideration and, most importantly, are eminently USEFUL in almost every interpersonal interaction in your day to day life, whether you are a dish washer or a senator -- his teachings are that universal.
Robert Greene strip-mined Gracian for 48 Laws of Power, but again IMHO, it's always best to refer back to the seminal source even after being presented with as good a digest as Greene presented. This is the Penguin edition, so you of course have the value added of their wonderful introductions, with historical references anchoring Gracian's life and the impact of the Oracle itself. Also, this translation is, I feel, much better than those I've seen marketed under the variant title Art of Worldly Wisdom.
I read this book everyday. I recommend it to every man woman or child that wants to live their very best. Gracian was one of the wisest men who ever lived, and this is the free distillation of his wisdom.
March 17, 2015
Baltasar Gracián enumera 300 aforismos que constituyen las pautas para el hombre de referencia del barroco. Así como Castiglione propusiera al cortesano como modelo, Gracián opta por un ideal de persona que nombra como el discreto, y para el cual configura unas propiedades que se basan alrededor de la prudencia y virtud. De esa forma, Gracián lo que hace en este libro es exponer cómo debe actuar el hombre prudente de cara a la sociedad para tener relativo éxito y mantenerse estable. Entre varias de las ideas se puede subrayar el dar una apariencia coherente, el hablar lo necesario, reflexionar bien, rodearse de amigos y nunca excederse en el trato.
Lo notable de este libro es la actualidad que ha tenido para mí. El enfoque de Gracián en la época no tiene gran distancia con la que vivimos ahora, y muchos de estos consejos son perfectamente aplicables, tanto en la vida profesional como en la personal. Además resulta muy positivo el formato: un aforismo seguido de una ampliación breve de la idea. Hay aplicaciones, metáforas y referencias al mundo clásico y de la época. Me parece, de verdad tengo que decirlo, una joya que habría que regalar.
Una particularidad del libro que podría mejorar es que varias veces se hace referencia a las mismas ideas en distintos apartados, y resulta algo reiterativo. De todas formas, no le hace perder un ápice de interés. Atentos a la edición que se elige, pues una no adaptada haría que muchos se puedan perder al intentar interpretar las palabras, en vez de disfrutar de la enseñanza.
Es un libro que, en mi opinión, merecerá la atención de aquel que se interese por él y tendrá mucho que enseñarle. Y por cierto, ¿qué es esto de que Gracián esté tan olvidado? ¿Cuándo se le va a reconocer su talento?
Lo notable de este libro es la actualidad que ha tenido para mí. El enfoque de Gracián en la época no tiene gran distancia con la que vivimos ahora, y muchos de estos consejos son perfectamente aplicables, tanto en la vida profesional como en la personal. Además resulta muy positivo el formato: un aforismo seguido de una ampliación breve de la idea. Hay aplicaciones, metáforas y referencias al mundo clásico y de la época. Me parece, de verdad tengo que decirlo, una joya que habría que regalar.
Una particularidad del libro que podría mejorar es que varias veces se hace referencia a las mismas ideas en distintos apartados, y resulta algo reiterativo. De todas formas, no le hace perder un ápice de interés. Atentos a la edición que se elige, pues una no adaptada haría que muchos se puedan perder al intentar interpretar las palabras, en vez de disfrutar de la enseñanza.
Es un libro que, en mi opinión, merecerá la atención de aquel que se interese por él y tendrá mucho que enseñarle. Y por cierto, ¿qué es esto de que Gracián esté tan olvidado? ¿Cuándo se le va a reconocer su talento?
October 1, 2019
Baltasar Gracián’s Pocket Oracle and Art of Prudence, a collection of three hundred coolly genteel and intricately written aphorisms on the navigation of personal and professional life, is a product of the literarily brilliant but socially precarious world of the late Spanish baroque. Gracián’s secular writings, despite being widely popular, were denounced by the leadership of his own Jesuit order, and much of Gracián’s life was spent straddling the line between personal authenticity and social propriety within a culture in which so much of one’s status—indeed, one’s survival—depended on personal and institutional patronage, which in turn demanded personal reservation and doctrinal orthodoxy.
The divide between appearance and reality, between persona and personality, is a recurrent theme in the Oracle. In maxim 43, Gracián advises us to “think with the few and speak with the many”; to avoid openly contradicting popular opinion and to keep our true thoughts private. “Truth is for the few, error is both common and vulgar”, and since swimming against the tides of popular consensus is dangerous and alienating, “the wise person retires into silence”. In maxim 99, he warns us that “things pass for what they seem, not for what they are”, and that “It is not enough to be right if your actions look false and ill.” Maxim 177 appears to instruct us to avoid becoming too close to anyone, as familiarity breeds contempt by exposing our weaknesses and giving others a false sense of our reliance upon them.
The public self is a shield for the private one, which must never be compromised by the vulgarity of the herd. Even as we cultivate an appearance of docility and moderation, we must cling ruthlessly to our integrity and our moral and intellectual development. We must avoid the faults of our societies (9), be common in nothing—especially taste (28), and use the best and brightest of our age as our models for conduct (44) (203). Gracián’s watchword is to appear common while not being so, gaining the attention and respect of others by revealing ourselves only in increments and keeping our deepest wisdoms hidden from full view. The distance of the stars gives them their majesty.
Though we are certainly removed from the mannerly world of seventeenth-century Spain, and though our culture celebrates unreserved, unmediated self-expression, Gracián’s appeals for emotional reticence and the prudential guardianship of the private mind may serve as a valuable corrective for our age of mutual disrespect through oversharing.
The divide between appearance and reality, between persona and personality, is a recurrent theme in the Oracle. In maxim 43, Gracián advises us to “think with the few and speak with the many”; to avoid openly contradicting popular opinion and to keep our true thoughts private. “Truth is for the few, error is both common and vulgar”, and since swimming against the tides of popular consensus is dangerous and alienating, “the wise person retires into silence”. In maxim 99, he warns us that “things pass for what they seem, not for what they are”, and that “It is not enough to be right if your actions look false and ill.” Maxim 177 appears to instruct us to avoid becoming too close to anyone, as familiarity breeds contempt by exposing our weaknesses and giving others a false sense of our reliance upon them.
The public self is a shield for the private one, which must never be compromised by the vulgarity of the herd. Even as we cultivate an appearance of docility and moderation, we must cling ruthlessly to our integrity and our moral and intellectual development. We must avoid the faults of our societies (9), be common in nothing—especially taste (28), and use the best and brightest of our age as our models for conduct (44) (203). Gracián’s watchword is to appear common while not being so, gaining the attention and respect of others by revealing ourselves only in increments and keeping our deepest wisdoms hidden from full view. The distance of the stars gives them their majesty.
Though we are certainly removed from the mannerly world of seventeenth-century Spain, and though our culture celebrates unreserved, unmediated self-expression, Gracián’s appeals for emotional reticence and the prudential guardianship of the private mind may serve as a valuable corrective for our age of mutual disrespect through oversharing.
December 30, 2016
300 aphorisms over 300 years old by Spanish writer Gracian, born four years after the release of Quixote, vol 1. The slim Penguin volume is beautifully put together and if I can get even ten of these guidelines to being a better person straight this year it will be success. As it stands, the end of 2013 ended on a pretty turbulent note for me and only in the past day or two have I been piecing myself together to saner grounds. This is a great meditation on how to live simply, wisely. Something in here for everyone, from saintly grandmothers to the most outrageous nihilist, probably a little more for the latter. Yet the struggle for the down and out herein to believe in the wisdom would make it the more worthwhile text. These days would be one of millions of Self-Help books, Gracian writing before a time for that kind of Market. Here is just some great, condensed advice, from what I've read spot-on. Great translation by one Jeremy Robbins, a master on Spanish Baroque culture. One which would be on my Currently Reading shelf for a long, long time, if I didn't plan to tuck it away and just read a passage or two every so often. Reading ten, slowly, in a row started to remind me of my lesser qualities, the voluminous nature of them. Will pick up again when feeling a little better about myself.
Update:
Glad to have caught a mint condition copy out of the corner of my eye at the bookstore today. A necessity.
Update:
Glad to have caught a mint condition copy out of the corner of my eye at the bookstore today. A necessity.
March 18, 2023
Lucid.
That quite simply encompasses this collection of aphorisms.
Reading this and La Rochefoucauld’s ‘Maxims’ subsequently does shine a new light on Nietzsche’s writings, as he was directly inspired by them. To me, this provides a genealogy of the aphorism, of sorts. It is interesting to see a strand of pessimism run though all three, especially if you take Schopenhauer (who was directly inspired by Gracián, too, I’m not sure about his knowledge of La Rochefoucauld) into account too. I’d have to reread him, but Macchiavelli comes to mind as an obvious precursor, if not progenitor (although, based on the afterword, Gracián did apparently not appreciate the comparison to Macchiavelli which was made in his own time already).
I don’t remember Macchiavelli as particularly aphoristic, but I do remember him writing in precepts, almost a ‘code of conduct’ kind of style. According to the afterword of this book, Machiavelli’s work is about power only. I’m not sure if I agree, but it serves as a helpful premise here.
Gracián takes a pessimistic perspective of the largest part of humanity as his premise, and then provides means to deal with that as best as possible from a ‘good’ position. So, it is not purely Machiavellian in the sense we usually describe to the term; amoral achievement of one’s own goals, in a purely self-serving manner. Gracián does take the well-being of others into account. He’s just convinced that others have no clue as to what is beneficial to their well-being, won’t be able to be taught, and so it is best to focus on your own, without damaging others (too much).
La Rochefoucauld seems to take the pessimism to its completion, with little care for the other. He’s simply not too concerned with the other anymore, except for the simple fact that they are nuisances that cannot be avoided, much like we will never be able to fully avoid mosquitoes. Just deal with them as best as possible, or even quash them, but don’t let them interfere in your own life.
Schopenhauer, then, gives a cynical, nigh humorous touch to these notions in his ‘The Wisdom of Life’, which is a segment of ‘Parerga and Paralipomena’. Of course, in his magnum opus ‘The World as Will and Representation’ he takes this pessimism so far as to negate life, to posit that life is nothing more but suffering and the best answer to that is to quit as soon as possible, or rather to have never been born at all. But in ‘The Wisdom of Life’ he takes the premise, quite cynically humorous in itself, in the context of his magnum opus, that if, and only if, life would be worth living, how then to live it? This is both an extremity of the former positions, as they have never explicitly denied the value of life, and, in other ways, a conversion. His precursors were, mostly, dead serious, solemn. Schopenhauer, however, is humorous, ironic, cynical.
Nietzsche, finally, shows great admiration for the sagacity of all these figures (perhaps with the exception of Macchiavelli, I don’t remember how Nietzsche writes about him — some sense of criticism remains, though). But, he was the only person of this list in the position to read Schopenhauer, who might have taken this pessimistic strand to its extremes. Nietzsche saw that this was not conducive to life, and decided to turn it around. But, he was still convinced of this basic pessimistic life stance. This, then, might have been the basis for what is deemed to be one of his major philosophical projects.
The affirmation of life, in the face of not only Schopenhauer’s negation of life, but the realistic pessimism of Macchiavelli, Gracián and La Rochefoucauld.
Affirming life viz á viz a negation of life is relatively easy. You just say ‘yes!’, rather than ‘no’, and argue for that. But if you take the pessimistic stance to be realistic; if you take serious that most people are indeed maybe not actively bad, but at least passively not good; and we are indeed dependent on other people; and the good people we could depend on, are still dependent on bad people too; and all of that is central to life, or at least human life; then how do you reconcile that pessimism with an affirmation of life?
Now, to add to all of this theoretical, academic, intellectual structuring a more experiential nuance; these writings, attempting to encompass everything on very specific subjects, do seem rather stark at times. Although I believe they might apply to the majority of situations within the context Gracián focusses on, that of high functionary positions, those situations we might call professional, I doubt taking these rules as fact would help you more, than they would hurt you.
But then again, that is the great paradox of aphorisms. Taking anything for a fact in the question of life usually, in the end, hurts you more than it helps you. Perhaps that is exactly why aphorisms often seem to be oddly singular about both ends of a spectrum; to concede to the fact that life is never either/or.
That quite simply encompasses this collection of aphorisms.
Reading this and La Rochefoucauld’s ‘Maxims’ subsequently does shine a new light on Nietzsche’s writings, as he was directly inspired by them. To me, this provides a genealogy of the aphorism, of sorts. It is interesting to see a strand of pessimism run though all three, especially if you take Schopenhauer (who was directly inspired by Gracián, too, I’m not sure about his knowledge of La Rochefoucauld) into account too. I’d have to reread him, but Macchiavelli comes to mind as an obvious precursor, if not progenitor (although, based on the afterword, Gracián did apparently not appreciate the comparison to Macchiavelli which was made in his own time already).
I don’t remember Macchiavelli as particularly aphoristic, but I do remember him writing in precepts, almost a ‘code of conduct’ kind of style. According to the afterword of this book, Machiavelli’s work is about power only. I’m not sure if I agree, but it serves as a helpful premise here.
Gracián takes a pessimistic perspective of the largest part of humanity as his premise, and then provides means to deal with that as best as possible from a ‘good’ position. So, it is not purely Machiavellian in the sense we usually describe to the term; amoral achievement of one’s own goals, in a purely self-serving manner. Gracián does take the well-being of others into account. He’s just convinced that others have no clue as to what is beneficial to their well-being, won’t be able to be taught, and so it is best to focus on your own, without damaging others (too much).
La Rochefoucauld seems to take the pessimism to its completion, with little care for the other. He’s simply not too concerned with the other anymore, except for the simple fact that they are nuisances that cannot be avoided, much like we will never be able to fully avoid mosquitoes. Just deal with them as best as possible, or even quash them, but don’t let them interfere in your own life.
Schopenhauer, then, gives a cynical, nigh humorous touch to these notions in his ‘The Wisdom of Life’, which is a segment of ‘Parerga and Paralipomena’. Of course, in his magnum opus ‘The World as Will and Representation’ he takes this pessimism so far as to negate life, to posit that life is nothing more but suffering and the best answer to that is to quit as soon as possible, or rather to have never been born at all. But in ‘The Wisdom of Life’ he takes the premise, quite cynically humorous in itself, in the context of his magnum opus, that if, and only if, life would be worth living, how then to live it? This is both an extremity of the former positions, as they have never explicitly denied the value of life, and, in other ways, a conversion. His precursors were, mostly, dead serious, solemn. Schopenhauer, however, is humorous, ironic, cynical.
Nietzsche, finally, shows great admiration for the sagacity of all these figures (perhaps with the exception of Macchiavelli, I don’t remember how Nietzsche writes about him — some sense of criticism remains, though). But, he was the only person of this list in the position to read Schopenhauer, who might have taken this pessimistic strand to its extremes. Nietzsche saw that this was not conducive to life, and decided to turn it around. But, he was still convinced of this basic pessimistic life stance. This, then, might have been the basis for what is deemed to be one of his major philosophical projects.
The affirmation of life, in the face of not only Schopenhauer’s negation of life, but the realistic pessimism of Macchiavelli, Gracián and La Rochefoucauld.
Affirming life viz á viz a negation of life is relatively easy. You just say ‘yes!’, rather than ‘no’, and argue for that. But if you take the pessimistic stance to be realistic; if you take serious that most people are indeed maybe not actively bad, but at least passively not good; and we are indeed dependent on other people; and the good people we could depend on, are still dependent on bad people too; and all of that is central to life, or at least human life; then how do you reconcile that pessimism with an affirmation of life?
Now, to add to all of this theoretical, academic, intellectual structuring a more experiential nuance; these writings, attempting to encompass everything on very specific subjects, do seem rather stark at times. Although I believe they might apply to the majority of situations within the context Gracián focusses on, that of high functionary positions, those situations we might call professional, I doubt taking these rules as fact would help you more, than they would hurt you.
But then again, that is the great paradox of aphorisms. Taking anything for a fact in the question of life usually, in the end, hurts you more than it helps you. Perhaps that is exactly why aphorisms often seem to be oddly singular about both ends of a spectrum; to concede to the fact that life is never either/or.
May 30, 2016
'Laat de omgang met vrienden een leerschool van beschaving zijn en onze conversatie met hen verfijnd onderwijs.'
Uit Leefregel 11 (Omgaan met mensen van wie wij iets kunnen leren)
Uit Leefregel 11 (Omgaan met mensen van wie wij iets kunnen leren)
June 7, 2023
A Jesuit philosopher from 17th century Spain whose life lessons I will read and re-read as long as I am alive. His aphorisms are said to have influenced Nietzsche, Churchill, and Schopenhauer, and I can see why.
I read The Pocket Oracle in Korean translation, which was much better then this English translation. I give 6 stars to Gracian's words, 4 stars to this particular edition of the book.
Two kinds to pay attention to
- Metaphysics
- Appearance
And how to manage both, in order to become a prudent human being.
- All the wisdom in the world originates from restraint.
- A prudent person will hide merits that a typical person would flaunt.
- Seal your tendencies
- One's composure reveals the shape of one's soul
- No trick is more ingenious than the pretense of absolute ignorance.
I see these five jotted down on my note. The translation is mine, from Korean to English.
I read The Pocket Oracle in Korean translation, which was much better then this English translation. I give 6 stars to Gracian's words, 4 stars to this particular edition of the book.
Two kinds to pay attention to
- Metaphysics
- Appearance
And how to manage both, in order to become a prudent human being.
- All the wisdom in the world originates from restraint.
- A prudent person will hide merits that a typical person would flaunt.
- Seal your tendencies
- One's composure reveals the shape of one's soul
- No trick is more ingenious than the pretense of absolute ignorance.
I see these five jotted down on my note. The translation is mine, from Korean to English.
October 21, 2025
Das Buch hat mich weniger begeistert als erwartet. Dass Arthur Schopenhauer, selbst Autor eines erfolgreichen und viel gelesenen Buches mit Aphorismen, die Übersetzung übernommen hat, schien für mich ein Qualitätssiegel zu sein. Nicht dass Gracián nicht immer wieder mit psychologisch hochinteressanten Beobachtungen aufwarten kann - aber eben bei weitem nicht durchgehend und viele Stellen wirken stilistisch zu bemüht und trotz der literarischen Qualität inhaltlich zu wenig zwingend.
December 3, 2022
Suena un poco a gym bro, a yo solito curo mis heridas y mírame soy éxito. Pero realmente es un libro dulce e inspirador. Debes encontrar bien el mood para leerlo. Puedo ser inspirador y reparador cuando has estado en una mala época y simplemente quieres aprender ♡
Read
July 27, 2025Per lavoro.
Fatica della traduzione a parte, certi punti mi hanno fatta molto riflettere.
Fatica della traduzione a parte, certi punti mi hanno fatta molto riflettere.
February 11, 2017
In a world where young boys are castrated to act as portable cassette players and prostitutes for the pleasure of the aristocracy, yet homosexuality leads to a terrible death, one has to write in a cryptic way. The main problem is that reading between the lines is an art that dies with the writer as it is tied to the era, culture and geographical location.
The advice is nice, spectacular given the production date. Today it is only slightly higher than the dumb writings of Lenin.
The advice is nice, spectacular given the production date. Today it is only slightly higher than the dumb writings of Lenin.
August 19, 2025
For me this is one of those people who has really thought about the world from a totally different perspective than I have. So while it pissed me off at times I did give it a chance. This would be great for CEOs to read nowadays. Especially the tech oracles. It has many ways to win friends and influence people. And if the maxim is that good, it can reach the light of day on the grounds that being a perfectionistic sociopath is starting to have its merits.
June 6, 2018
Wisdom of living 400 years ago. 'Prolly advanced stuff in that day and age; now still valuable but a lot less groundbreaking. The basis that got rinsed and repeated in numerous best-selling books. However, still a good read as it is the original content.
August 29, 2023
Bizar dat het meest leesbare en handzame zelfhulpboek al in 1647 door een Spaanse Jezuïet gepubliceerd werd. De adviezen moeten inmiddels met een korreltje zout worden genomen, maar het boek biedt een leuke inkijk in het leven in de 17e eeuw.
October 14, 2025
'The greatest form of knowledge is, on occasion, not to know, or to affect not to know. You have to live with others, and most are ignorant. To live alone, you must be either very like God or a complete animal.'
August 9, 2021
Great tips.
July 24, 2023
degenen die u om een snelle beslissing vragen, moet u altijd laten wachten. Hun aandrang is een lust om uw oplettendheid van de wijs te brengen.
December 23, 2023
Es un libro que tiene una enseñanzas muy buenas e interesantes, pero es un poco denso. Me haría falta otra relectura.
October 23, 2021
In un mondo sempre più piccolo e globalizzato, la riscoperta del pensiero breve attraverso gli aforismi può servire per leggere al meglio una realtà fatta di tante verità, quante sono le sue facce. Basta la rilettura di un “oraculo” come quello scritto nel seicento dallo scrittore spagnolo Baltasar Graciàn per aiutarci a gestire la caotica vita digitale moderna? Penso di sì, questi aforismi lo provano.
L'oracolo (dal latino oraculum) era un essere o un ente considerato fonte di saggi consigli o di profezie, un'autorità infallibile, solitamente di natura spirituale. Il titolo completo del libro in spagnolo è: “Oraculo manual y arte de prudencia”. Il suo autore, un gesuita spagnolo che fa brillare questa sua opera di intelligenza “machiaveliana”, per il suo sapere pragmatico, quanto mai moderno e originale.
Trecento aforismi che affrontano i problemi della quotidianità dell’esistenza e che a distanza di tanti anni, mantengono la loro naturale sottigliezza morale, tanto ammirata anche da Friedrich Nietzsche e Arthur Schopenhauer. Ho deciso di tradurre gli aforismi dell’ “oracolo” dalla versione inglese raggruppando i post su Google+ in una apposita cartella.
Ho detto “intelligenza machiavelliana”, il che vuol dire qualcosa che non ha nulla di “machiavellico” o “machiavellismo”, nè tanto meno di “cinico”, come qualcuno potrebbe pensare. Nella sua visione della condizione umana, il gesuita spagnolo Baltasar Graciàn scrive un libro di comportamenti strategici rivolti al sapere, al comportamento e alla ricerca del valore etico della vita. L’obiettivo è quello che mettere in condizione chi legge di saper muoversi sulle strade del mondo, per conquistarsi un posto con dignità ed onore.
Trecento aforismi, campioni di scrittura per un pensiero breve, affatto superficiale. Tutti gli aforismi, come si sa, sono essenza di pensiero condensato e come tale vanno letti lentamente ed in profondità. Tutto il libro ruota intorno ad una visione dualistica della vita, intesa come lotta tra l’essere e l’apparire. Allora, come oggi, in Spagna come altrove, apparenza e realtà continuano a sfidarsi sulla nostra pelle.
Tra sostanza e immagine, Graciàn consiglia di “fare, ma anche apparire”. Siamo tutti “pecorelle” tra “volpi”, innocenti colombe, facili preda di astuti serpenti. Dobbiamo saper governare noi stessi nei confronti di queste realtà esistenti. Dobbiamo saper dimostrare quello che siamo, non quello che altri vorrebbero che noi fossimo.
Ma chi era Baltasar Graciàn ? (1601-1658). Certamente non un cinico. Fu uno spagnolo e un gesuita che credeva nella perfettibilità dell’essere umano e nella sua capacità di fare il bene per mezzo dell’intelletto e così trionfare sul male. Non pensate che questo prete spagnolo secentesco voglia fare qualcosa di inquisitivo. Dio non viene quasi mai nominato in questo suo libro. La perfezione alla quale pensa Graciàn non ha nulla di rivelazione religiosa, ma si basa sulla capacità dell’uomo di dominare se stesso, le sue emozioni, la sua conoscenza, il suo destino.
Fondamentale l’aforisma 251 per comprendere il senso di questo tipo di scrittura: “Usa mezzi umani come se quelli divini non esistessero; usa mezzi divini come se quelli umani non ci fossero”. C’è una chiara subordinazione dell’etica alla strategia. Per raggiungere la perfezione è necessario che ci si adatti alle circostanze. La parola chiave per comprendere nella corretta maniera la filosofia esistenziale alla quale Graciàn fa riferimento c’è il termine “ desengaño”, noi diciamo “disillusione”, “distacco”. Prendere in controllo le speranze, le illusioni e i disinganni oltre che le paure. Non si tratta di pessimismo oppure di ottimismo, ma di strategia, quella giusta maniera per far fronte alle debolezze proprie e quelle degli altri.
Ma che vita condusse Baltasar Graciàn? Di certo si può dire che non aveva un carattere facile. Una persona abbastanza difficile, come del resto sono tutti gli aragonesi. Anche se il suo “Oraculo” è un inno alla prudenza, non sempre il suo comportamento si attenne a questa norma. Fu in conflitto con il suo ordine, per avere pubblicato scritti senza il loro permesso. Se avesse obbedito, però, forse non avrebbe pubblicato i suoi aforismi e probabilmente noi oggi non conosceremmo il suo pensiero che rimane polemico, stimolante e realista nella sua brevità oltre che incisività.
Tra tesi e antitesi, ellissi e paradossi, densità di significati, giochi di parole ed altre idiosincrasie, Graciàn riesce a parlare della natura umana con intelligenza, spirito, ironia, sottigliezza e saggezza. Per lui, vivere è un’arte. Le strategie estetiche corrispondono a quelle morali. Lui è sempre in collegamento con il lettore, con lui gioca come a carte, lo tiene in sospeso, non gli si concede, non vuole adularlo, usa l’aforisma che non gli impone un sistema, un ordine, una scaletta narrante. Si presentano alla mente del lettore in maniera caotica, disordinatamente, come del resto scorre la vita, a caso, e segue il filo dell’esperienza.
Egli scrive: “E’ facile uccidere l’uccello che vola in maniera lineare, ma non lo è con quello che vola in maniera irregolare”. Così sono i suoi aforismi. Questo non significa che il libro è caotico. Il suo approccio è piuttosto dialettico, perciò contraddittorio, perchè i casi della vita sono, appunto, tali, contraddittori e complementari. Un frammento ci indica come manovrare, un altro come difendersi.
La brevità ha un valore strategico. Sembra quasi anticipare la comunicazione moderna nella sua dinamicità provocatoria ed imprevedibile. Dei trecento aforismi, l’ultimo mi pare il più illuminante ed anche spiazzante: “In una parola, detto in breve: sii un santo. Questo è quanto.” Trecento aforismi per diventare santi: parola di un gesuita, di un realista o di un cinico? Rileggetevi Machiavelli e forse capirete.
L'oracolo (dal latino oraculum) era un essere o un ente considerato fonte di saggi consigli o di profezie, un'autorità infallibile, solitamente di natura spirituale. Il titolo completo del libro in spagnolo è: “Oraculo manual y arte de prudencia”. Il suo autore, un gesuita spagnolo che fa brillare questa sua opera di intelligenza “machiaveliana”, per il suo sapere pragmatico, quanto mai moderno e originale.
Trecento aforismi che affrontano i problemi della quotidianità dell’esistenza e che a distanza di tanti anni, mantengono la loro naturale sottigliezza morale, tanto ammirata anche da Friedrich Nietzsche e Arthur Schopenhauer. Ho deciso di tradurre gli aforismi dell’ “oracolo” dalla versione inglese raggruppando i post su Google+ in una apposita cartella.
Ho detto “intelligenza machiavelliana”, il che vuol dire qualcosa che non ha nulla di “machiavellico” o “machiavellismo”, nè tanto meno di “cinico”, come qualcuno potrebbe pensare. Nella sua visione della condizione umana, il gesuita spagnolo Baltasar Graciàn scrive un libro di comportamenti strategici rivolti al sapere, al comportamento e alla ricerca del valore etico della vita. L’obiettivo è quello che mettere in condizione chi legge di saper muoversi sulle strade del mondo, per conquistarsi un posto con dignità ed onore.
Trecento aforismi, campioni di scrittura per un pensiero breve, affatto superficiale. Tutti gli aforismi, come si sa, sono essenza di pensiero condensato e come tale vanno letti lentamente ed in profondità. Tutto il libro ruota intorno ad una visione dualistica della vita, intesa come lotta tra l’essere e l’apparire. Allora, come oggi, in Spagna come altrove, apparenza e realtà continuano a sfidarsi sulla nostra pelle.
Tra sostanza e immagine, Graciàn consiglia di “fare, ma anche apparire”. Siamo tutti “pecorelle” tra “volpi”, innocenti colombe, facili preda di astuti serpenti. Dobbiamo saper governare noi stessi nei confronti di queste realtà esistenti. Dobbiamo saper dimostrare quello che siamo, non quello che altri vorrebbero che noi fossimo.
Ma chi era Baltasar Graciàn ? (1601-1658). Certamente non un cinico. Fu uno spagnolo e un gesuita che credeva nella perfettibilità dell’essere umano e nella sua capacità di fare il bene per mezzo dell’intelletto e così trionfare sul male. Non pensate che questo prete spagnolo secentesco voglia fare qualcosa di inquisitivo. Dio non viene quasi mai nominato in questo suo libro. La perfezione alla quale pensa Graciàn non ha nulla di rivelazione religiosa, ma si basa sulla capacità dell’uomo di dominare se stesso, le sue emozioni, la sua conoscenza, il suo destino.
Fondamentale l’aforisma 251 per comprendere il senso di questo tipo di scrittura: “Usa mezzi umani come se quelli divini non esistessero; usa mezzi divini come se quelli umani non ci fossero”. C’è una chiara subordinazione dell’etica alla strategia. Per raggiungere la perfezione è necessario che ci si adatti alle circostanze. La parola chiave per comprendere nella corretta maniera la filosofia esistenziale alla quale Graciàn fa riferimento c’è il termine “ desengaño”, noi diciamo “disillusione”, “distacco”. Prendere in controllo le speranze, le illusioni e i disinganni oltre che le paure. Non si tratta di pessimismo oppure di ottimismo, ma di strategia, quella giusta maniera per far fronte alle debolezze proprie e quelle degli altri.
Ma che vita condusse Baltasar Graciàn? Di certo si può dire che non aveva un carattere facile. Una persona abbastanza difficile, come del resto sono tutti gli aragonesi. Anche se il suo “Oraculo” è un inno alla prudenza, non sempre il suo comportamento si attenne a questa norma. Fu in conflitto con il suo ordine, per avere pubblicato scritti senza il loro permesso. Se avesse obbedito, però, forse non avrebbe pubblicato i suoi aforismi e probabilmente noi oggi non conosceremmo il suo pensiero che rimane polemico, stimolante e realista nella sua brevità oltre che incisività.
Tra tesi e antitesi, ellissi e paradossi, densità di significati, giochi di parole ed altre idiosincrasie, Graciàn riesce a parlare della natura umana con intelligenza, spirito, ironia, sottigliezza e saggezza. Per lui, vivere è un’arte. Le strategie estetiche corrispondono a quelle morali. Lui è sempre in collegamento con il lettore, con lui gioca come a carte, lo tiene in sospeso, non gli si concede, non vuole adularlo, usa l’aforisma che non gli impone un sistema, un ordine, una scaletta narrante. Si presentano alla mente del lettore in maniera caotica, disordinatamente, come del resto scorre la vita, a caso, e segue il filo dell’esperienza.
Egli scrive: “E’ facile uccidere l’uccello che vola in maniera lineare, ma non lo è con quello che vola in maniera irregolare”. Così sono i suoi aforismi. Questo non significa che il libro è caotico. Il suo approccio è piuttosto dialettico, perciò contraddittorio, perchè i casi della vita sono, appunto, tali, contraddittori e complementari. Un frammento ci indica come manovrare, un altro come difendersi.
La brevità ha un valore strategico. Sembra quasi anticipare la comunicazione moderna nella sua dinamicità provocatoria ed imprevedibile. Dei trecento aforismi, l’ultimo mi pare il più illuminante ed anche spiazzante: “In una parola, detto in breve: sii un santo. Questo è quanto.” Trecento aforismi per diventare santi: parola di un gesuita, di un realista o di un cinico? Rileggetevi Machiavelli e forse capirete.
October 25, 2021
In un mondo sempre più piccolo e globalizzato, la riscoperta del pensiero breve attraverso gli aforismi può servire per leggere al meglio una realtà fatta di tante verità, quante sono le sue facce. Basta la rilettura di un “oraculo” come quello scritto nel seicento dallo scrittore spagnolo Baltasar Graciàn per aiutarci a gestire la caotica vita digitale moderna? Penso di sì, questi aforismi lo provano.
L'oracolo (dal latino oraculum) era un essere o un ente considerato fonte di saggi consigli o di profezie, un'autorità infallibile, solitamente di natura spirituale. Il titolo completo del libro in spagnolo è: “Oraculo manual y arte de prudencia”. Il suo autore, un gesuita spagnolo che fa brillare questa sua opera di intelligenza “machiaveliana”, per il suo sapere pragmatico, quanto mai moderno e originale.
Trecento aforismi che affrontano i problemi della quotidianità dell’esistenza e che a distanza di tanti anni, mantengono la loro naturale sottigliezza morale, tanto ammirata anche da Friedrich Nietzsche e Arthur Schopenhauer. Ho deciso di tradurre gli aforismi dell’ “oracolo” dalla versione inglese raggruppando i post su Google+ in una apposita cartella.
Ho detto “intelligenza machiavelliana”, il che vuol dire qualcosa che non ha nulla di “machiavellico” o “machiavellismo”, nè tanto meno di “cinico”, come qualcuno potrebbe pensare. Nella sua visione della condizione umana, il gesuita spagnolo Baltasar Graciàn scrive un libro di comportamenti strategici rivolti al sapere, al comportamento e alla ricerca del valore etico della vita. L’obiettivo è quello che mettere in condizione chi legge di saper muoversi sulle strade del mondo, per conquistarsi un posto con dignità ed onore.
Trecento aforismi, campioni di scrittura per un pensiero breve, affatto superficiale. Tutti gli aforismi, come si sa, sono essenza di pensiero condensato e come tale vanno letti lentamente ed in profondità. Tutto il libro ruota intorno ad una visione dualistica della vita, intesa come lotta tra l’essere e l’apparire. Allora, come oggi, in Spagna come altrove, apparenza e realtà continuano a sfidarsi sulla nostra pelle.
Tra sostanza e immagine, Graciàn consiglia di “fare, ma anche apparire”. Siamo tutti “pecorelle” tra “volpi”, innocenti colombe, facili preda di astuti serpenti. Dobbiamo saper governare noi stessi nei confronti di queste realtà esistenti. Dobbiamo saper dimostrare quello che siamo, non quello che altri vorrebbero che noi fossimo.
Ma chi era Baltasar Graciàn ? (1601-1658). Certamente non un cinico. Fu uno spagnolo e un gesuita che credeva nella perfettibilità dell’essere umano e nella sua capacità di fare il bene per mezzo dell’intelletto e così trionfare sul male. Non pensate che questo prete spagnolo secentesco voglia fare qualcosa di inquisitivo. Dio non viene quasi mai nominato in questo suo libro. La perfezione alla quale pensa Graciàn non ha nulla di rivelazione religiosa, ma si basa sulla capacità dell’uomo di dominare se stesso, le sue emozioni, la sua conoscenza, il suo destino.
Fondamentale l’aforisma 251 per comprendere il senso di questo tipo di scrittura: “Usa mezzi umani come se quelli divini non esistessero; usa mezzi divini come se quelli umani non ci fossero”. C’è una chiara subordinazione dell’etica alla strategia. Per raggiungere la perfezione è necessario che ci si adatti alle circostanze. La parola chiave per comprendere nella corretta maniera la filosofia esistenziale alla quale Graciàn fa riferimento c’è il termine “ desengaño”, noi diciamo “disillusione”, “distacco”. Prendere in controllo le speranze, le illusioni e i disinganni oltre che le paure. Non si tratta di pessimismo oppure di ottimismo, ma di strategia, quella giusta maniera per far fronte alle debolezze proprie e quelle degli altri.
Ma che vita condusse Baltasar Graciàn? Di certo si può dire che non aveva un carattere facile. Una persona abbastanza difficile, come del resto sono tutti gli aragonesi. Anche se il suo “Oraculo” è un inno alla prudenza, non sempre il suo comportamento si attenne a questa norma. Fu in conflitto con il suo ordine, per avere pubblicato scritti senza il loro permesso. Se avesse obbedito, però, forse non avrebbe pubblicato i suoi aforismi e probabilmente noi oggi non conosceremmo il suo pensiero che rimane polemico, stimolante e realista nella sua brevità oltre che incisività.
Tra tesi e antitesi, ellissi e paradossi, densità di significati, giochi di parole ed altre idiosincrasie, Graciàn riesce a parlare della natura umana con intelligenza, spirito, ironia, sottigliezza e saggezza. Per lui, vivere è un’arte. Le strategie estetiche corrispondono a quelle morali. Lui è sempre in collegamento con il lettore, con lui gioca come a carte, lo tiene in sospeso, non gli si concede, non vuole adularlo, usa l’aforisma che non gli impone un sistema, un ordine, una scaletta narrante. Si presentano alla mente del lettore in maniera caotica, disordinatamente, come del resto scorre la vita, a caso, e segue il filo dell’esperienza.
Egli scrive: “E’ facile uccidere l’uccello che vola in maniera lineare, ma non lo è con quello che vola in maniera irregolare”. Così sono i suoi aforismi. Questo non significa che il libro è caotico. Il suo approccio è piuttosto dialettico, perciò contraddittorio, perchè i casi della vita sono, appunto, tali, contraddittori e complementari. Un frammento ci indica come manovrare, un altro come difendersi.
La brevità ha un valore strategico. Sembra quasi anticipare la comunicazione moderna nella sua dinamicità provocatoria ed imprevedibile. Dei trecento aforismi, l’ultimo mi pare il più illuminante ed anche spiazzante: “In una parola, detto in breve: sii un santo. Questo è quanto.” Trecento aforismi per diventare santi: parola di un gesuita, di un realista o di un cinico? Rileggetevi Machiavelli e forse capirete
L'oracolo (dal latino oraculum) era un essere o un ente considerato fonte di saggi consigli o di profezie, un'autorità infallibile, solitamente di natura spirituale. Il titolo completo del libro in spagnolo è: “Oraculo manual y arte de prudencia”. Il suo autore, un gesuita spagnolo che fa brillare questa sua opera di intelligenza “machiaveliana”, per il suo sapere pragmatico, quanto mai moderno e originale.
Trecento aforismi che affrontano i problemi della quotidianità dell’esistenza e che a distanza di tanti anni, mantengono la loro naturale sottigliezza morale, tanto ammirata anche da Friedrich Nietzsche e Arthur Schopenhauer. Ho deciso di tradurre gli aforismi dell’ “oracolo” dalla versione inglese raggruppando i post su Google+ in una apposita cartella.
Ho detto “intelligenza machiavelliana”, il che vuol dire qualcosa che non ha nulla di “machiavellico” o “machiavellismo”, nè tanto meno di “cinico”, come qualcuno potrebbe pensare. Nella sua visione della condizione umana, il gesuita spagnolo Baltasar Graciàn scrive un libro di comportamenti strategici rivolti al sapere, al comportamento e alla ricerca del valore etico della vita. L’obiettivo è quello che mettere in condizione chi legge di saper muoversi sulle strade del mondo, per conquistarsi un posto con dignità ed onore.
Trecento aforismi, campioni di scrittura per un pensiero breve, affatto superficiale. Tutti gli aforismi, come si sa, sono essenza di pensiero condensato e come tale vanno letti lentamente ed in profondità. Tutto il libro ruota intorno ad una visione dualistica della vita, intesa come lotta tra l’essere e l’apparire. Allora, come oggi, in Spagna come altrove, apparenza e realtà continuano a sfidarsi sulla nostra pelle.
Tra sostanza e immagine, Graciàn consiglia di “fare, ma anche apparire”. Siamo tutti “pecorelle” tra “volpi”, innocenti colombe, facili preda di astuti serpenti. Dobbiamo saper governare noi stessi nei confronti di queste realtà esistenti. Dobbiamo saper dimostrare quello che siamo, non quello che altri vorrebbero che noi fossimo.
Ma chi era Baltasar Graciàn ? (1601-1658). Certamente non un cinico. Fu uno spagnolo e un gesuita che credeva nella perfettibilità dell’essere umano e nella sua capacità di fare il bene per mezzo dell’intelletto e così trionfare sul male. Non pensate che questo prete spagnolo secentesco voglia fare qualcosa di inquisitivo. Dio non viene quasi mai nominato in questo suo libro. La perfezione alla quale pensa Graciàn non ha nulla di rivelazione religiosa, ma si basa sulla capacità dell’uomo di dominare se stesso, le sue emozioni, la sua conoscenza, il suo destino.
Fondamentale l’aforisma 251 per comprendere il senso di questo tipo di scrittura: “Usa mezzi umani come se quelli divini non esistessero; usa mezzi divini come se quelli umani non ci fossero”. C’è una chiara subordinazione dell’etica alla strategia. Per raggiungere la perfezione è necessario che ci si adatti alle circostanze. La parola chiave per comprendere nella corretta maniera la filosofia esistenziale alla quale Graciàn fa riferimento c’è il termine “ desengaño”, noi diciamo “disillusione”, “distacco”. Prendere in controllo le speranze, le illusioni e i disinganni oltre che le paure. Non si tratta di pessimismo oppure di ottimismo, ma di strategia, quella giusta maniera per far fronte alle debolezze proprie e quelle degli altri.
Ma che vita condusse Baltasar Graciàn? Di certo si può dire che non aveva un carattere facile. Una persona abbastanza difficile, come del resto sono tutti gli aragonesi. Anche se il suo “Oraculo” è un inno alla prudenza, non sempre il suo comportamento si attenne a questa norma. Fu in conflitto con il suo ordine, per avere pubblicato scritti senza il loro permesso. Se avesse obbedito, però, forse non avrebbe pubblicato i suoi aforismi e probabilmente noi oggi non conosceremmo il suo pensiero che rimane polemico, stimolante e realista nella sua brevità oltre che incisività.
Tra tesi e antitesi, ellissi e paradossi, densità di significati, giochi di parole ed altre idiosincrasie, Graciàn riesce a parlare della natura umana con intelligenza, spirito, ironia, sottigliezza e saggezza. Per lui, vivere è un’arte. Le strategie estetiche corrispondono a quelle morali. Lui è sempre in collegamento con il lettore, con lui gioca come a carte, lo tiene in sospeso, non gli si concede, non vuole adularlo, usa l’aforisma che non gli impone un sistema, un ordine, una scaletta narrante. Si presentano alla mente del lettore in maniera caotica, disordinatamente, come del resto scorre la vita, a caso, e segue il filo dell’esperienza.
Egli scrive: “E’ facile uccidere l’uccello che vola in maniera lineare, ma non lo è con quello che vola in maniera irregolare”. Così sono i suoi aforismi. Questo non significa che il libro è caotico. Il suo approccio è piuttosto dialettico, perciò contraddittorio, perchè i casi della vita sono, appunto, tali, contraddittori e complementari. Un frammento ci indica come manovrare, un altro come difendersi.
La brevità ha un valore strategico. Sembra quasi anticipare la comunicazione moderna nella sua dinamicità provocatoria ed imprevedibile. Dei trecento aforismi, l’ultimo mi pare il più illuminante ed anche spiazzante: “In una parola, detto in breve: sii un santo. Questo è quanto.” Trecento aforismi per diventare santi: parola di un gesuita, di un realista o di un cinico? Rileggetevi Machiavelli e forse capirete
October 19, 2025
Ich warne dann doch: Als Klassiker der Selbstoptimierung und der Ratgeberliteratur bleibt der spanische Jesuit unvergänglich, man wird ihn mit einigem Gewinn lesen. Aber nur mit einigem, nicht mit großem! In seinen 300 Stücken erzählt er im Wesentlichen nämlich recht abstraktes „Weltwissen“, das täglich konkret in Anwendung bringen kann, wer beispielsweise Gewerkschaftssekretär, Aufsichtsrat oder Gemeinderat ist. Wer dagegen eher Hausfrau und Mutter, Rentner, Schüler, Taxifahrer, Gastronomieservicekraft oder Schullehrer ist, findet kaum eine Gelegenheit, es dann auch umzusetzen, was er hier lernt.
Gracián bedenkt die Möglichkeiten und Kniffe zur Steuerung öffentlicher Vorgänge in gesellschaftlichen Gruppen und hierarchischen Organisationen. Er sagt uns gewiss nicht, wie wir mehr Zeit finden, unser Zimmer ordentlich aufräumen oder Sexpartner bezaubern. Auch übers Kochen und Lackieren kommt nicht das Geringste. Und ums Geldmachen, ha!, geht es ihm auch nicht. Sagt er doch in mehreren Bedenksätzen, welche sich, je mehr man liest, irgendwie sehr ähnlich zu werden scheinen, immer wieder, dass man tugendhaft in allen Lebensbereichen zu sein hätte, an welchem Ziel man auch arbeite. Eine Art weißer Machiavelli ist dieser Geistliche gewesen. Nein, es ist nicht alles erlaubt, was einen weiterbringt!
Aber schlau sein und allzeit auf die Dümmlichkeit des Publikums und der Kollegen spekulieren, das soll man durchaus. Typische Gracián-Tipps sehen daher so aus: „Wenn du dich nicht so genau auskennst, sage möglichst das, was alle sagen, nicht das, was gewagt oder visionär wirken könnte!“ „Wenn Menschen gescheitert sind und im Elend leben, fliehe ihre Gesellschaft. Sie wollen sich dadurch erhöhen, dass sie auch dich in ihren Schmutz hinabziehen.“ „Spiele dich nicht auf mit Interessen oder einem Spezialwissen, das du der Mehrheit voraus hast, sondern profitiere davon in aller Stille. Auf der Bühne der Öffentlichkeit spiele einen braven Durchschnittsbürger und erfreue dich an schlichten Freuden kleiner Charaktere.“ „Jawohl“, sagte Markus Söder und bestellte die nächste Fränkische Bratwurst in der Semmel mit Senf.
Ich las eine der zahlreichen Ausgaben mit der legendären Übersetzung von Arthur Schopenhauer. Dazu muss man sagen, dass es eher Irrtum wäre, dieses kleine Buch für „Philosophie“ zu halten. Es ist nun mal ein Ratgeberbuch, aber eben nicht für alle und jeden. Und Schopenhauers Deutsch mag zwar einfach sein, für Philosophenbegriffe, aber einigermaßen alt abgestanden ist es schon auch. Und ständig stellt sich dieser Schläfrigkeitseffekt ein. Man möchte zehn Abschnitte am Tag lesen und merkt beim vierten, dass man gar nicht mehr aufpasst, weil es sich alles so ähnelt und einen selber ja nicht zu meinen scheint.
Gracián bedenkt die Möglichkeiten und Kniffe zur Steuerung öffentlicher Vorgänge in gesellschaftlichen Gruppen und hierarchischen Organisationen. Er sagt uns gewiss nicht, wie wir mehr Zeit finden, unser Zimmer ordentlich aufräumen oder Sexpartner bezaubern. Auch übers Kochen und Lackieren kommt nicht das Geringste. Und ums Geldmachen, ha!, geht es ihm auch nicht. Sagt er doch in mehreren Bedenksätzen, welche sich, je mehr man liest, irgendwie sehr ähnlich zu werden scheinen, immer wieder, dass man tugendhaft in allen Lebensbereichen zu sein hätte, an welchem Ziel man auch arbeite. Eine Art weißer Machiavelli ist dieser Geistliche gewesen. Nein, es ist nicht alles erlaubt, was einen weiterbringt!
Aber schlau sein und allzeit auf die Dümmlichkeit des Publikums und der Kollegen spekulieren, das soll man durchaus. Typische Gracián-Tipps sehen daher so aus: „Wenn du dich nicht so genau auskennst, sage möglichst das, was alle sagen, nicht das, was gewagt oder visionär wirken könnte!“ „Wenn Menschen gescheitert sind und im Elend leben, fliehe ihre Gesellschaft. Sie wollen sich dadurch erhöhen, dass sie auch dich in ihren Schmutz hinabziehen.“ „Spiele dich nicht auf mit Interessen oder einem Spezialwissen, das du der Mehrheit voraus hast, sondern profitiere davon in aller Stille. Auf der Bühne der Öffentlichkeit spiele einen braven Durchschnittsbürger und erfreue dich an schlichten Freuden kleiner Charaktere.“ „Jawohl“, sagte Markus Söder und bestellte die nächste Fränkische Bratwurst in der Semmel mit Senf.
Ich las eine der zahlreichen Ausgaben mit der legendären Übersetzung von Arthur Schopenhauer. Dazu muss man sagen, dass es eher Irrtum wäre, dieses kleine Buch für „Philosophie“ zu halten. Es ist nun mal ein Ratgeberbuch, aber eben nicht für alle und jeden. Und Schopenhauers Deutsch mag zwar einfach sein, für Philosophenbegriffe, aber einigermaßen alt abgestanden ist es schon auch. Und ständig stellt sich dieser Schläfrigkeitseffekt ein. Man möchte zehn Abschnitte am Tag lesen und merkt beim vierten, dass man gar nicht mehr aufpasst, weil es sich alles so ähnelt und einen selber ja nicht zu meinen scheint.
Ohne Makel sein.
Die unerlässliche Bedingung der Vollkommenheit. Es gibt wenige, die ohne irgendein Gebrechen wären, wie im Physischen so im Moralischen. Und sie lieben solches innig, da sie doch leicht es heilen könnten! Mit Bedauern sieht die fremde Klugheit, wie oft einem ganzen Verein erhabener Fähigkeiten ein kleiner Fehler sich keck angehängt hat. Und eine Wolke ist hinreichend, die ganze Sonne zu verdunkeln. Dergleichen sind Flecken unseres Ansehens, welche das Misswollen sogleich herausfindet und immer wieder darauf zurückkommt. Die größte Geschicklichkeit wäre, sie in Zierden zu verwandeln, in der Art, wie Cäsar sein physisches Gebrechen mit dem Lorbeer zu bedecken wusste.
Die Einbildungskraft zügeln.
Indem man bald sie zurechtweist, bald ihr nachhilft, denn sie vermag alles über unser Glück und sogar unser Verstand erhält Berichtigung von ihr. Sie kann eine tyrannische Gewalt erlangen und begnügt sich nicht mit müßiger Beschauung, sondern wird tätig, bemächtigt sich sogar oft unseres ganzen Daseins, welches sie mit Lust oder Traurigkeit erfüllt, je nachdem die Torheit ist, auf die sie verfiel. Denn sie macht uns mit uns selbst zufrieden oder unzufrieden, spiegelt einigen beständige Leiden vor und wird der häusliche Henker dieser Toren. Anderen zeigt sie nichts als Seeligkeiten und Glücksfälle unter lustigem Schwindeln des Kopfs. Alles dieses vermag sie, wenn nicht die vernünftige Obhut unsrer selbst ihr den Zaum anlegt.
September 29, 2016
Gracian is the Macchiavelli most have never heard of. He was a Jesuit priest in 17th century Spain, but the ‘Soldier of God’ side doesn’t come out in this work. In fact, besides the occasional quote or reference to Ignatius (the Jesuit order’s founder), the text is entirely secular in tone.
What does come across quite strongly though is his inspiration from and adherence to Stoicism. He regularly quotes and alludes to Seneca and Epictetus, and many of his aphorisms promote Stoic themes in life:
‘We climb the ladder of life, and the rungs — the days — disappear one after another, the moment we move our feet. There is no way to climb down, nothing to do but go forward.’
So why Macchiavellian? This, his most famous book, is a collection of exactly 300 aphorisms inspired by, and meant to help navigate, the backstabbing world of 17th century Baroque Spain. His ‘tips’ were for negotiating not just the higher echelons of government (he was confessor to the viceroy of Aragon at one point) but all levels of social strata and the competition that was natural in society. Gracian’s lumping in with the spirit of Macchiavelli is due to the directness of some of his advice, particularly where he endorses the idea that the end justifies the means. Gracian also has some apparently cold opinions about friendship and the usefulness of friends.
Gracian wrote in a popular style of the period known as ‘Conceptism’, the aim of which was to be as brief, direct, intelligible and witty as possible. This gives his work a simplicity and accessibility which makes it easy on the eyes of modern readers. The short aphorisms themselves allow the reader to read one and then spend time to digest it before moving on to the next (and often, thematically unrelated) one.
The Pocket Oracle is also eminently quotable. I’ve always read with a pen and notebook to hand to scribble down any interesting sentences - some books will make me stop frequently to do this while others, though knot necessarily any less profound, have no memorable sentences. With the Pocket Oracle, you can end up highlighting or re-writing the entire book - it’s chock full of witty phrases, memorable analogies and colourful metaphors.
So it wouldn’t be worth writing my favourite quotes from the book here - just get a copy and read it. I will quote one odd little sentence here though, which caught my eye because I’m 6’3”:
‘It’s a commonplace that a tall person is rarely wise - not so much long-legged, as long-winded.’
Thanks Baltasar…
I have two regrets about the reading of this book: first, I read it as I would read a novel; that is, several or many pages at a time. The disadvantage of this is that, as each aphorism rarely takes up even half a page, there is no time to reflect on each one without going back and spending more time on it. So if/when I come back to this book in the future I'll read one aphorism at a time; in this sense it makes the perfect book to keep on your bedside table and read one aphorism a night.
My other regret is not having known about it when I was in my teens having only got around to it in my, ahem, late-thirties. I imagine this would be the ultimate fount of knowledge for someone in their late teens or twenties, just as they’re starting to need practical wisdom to navigate adult life. In fact, that reminds me of of one aphorism in The Pocket Oracle which sums up its entire reason for existing: that is, how to live:
‘What use is knowledge, if it isn't practical? And today, knowing how to live is true knowledge.’ (from aphorism 232)
What does come across quite strongly though is his inspiration from and adherence to Stoicism. He regularly quotes and alludes to Seneca and Epictetus, and many of his aphorisms promote Stoic themes in life:
‘We climb the ladder of life, and the rungs — the days — disappear one after another, the moment we move our feet. There is no way to climb down, nothing to do but go forward.’
So why Macchiavellian? This, his most famous book, is a collection of exactly 300 aphorisms inspired by, and meant to help navigate, the backstabbing world of 17th century Baroque Spain. His ‘tips’ were for negotiating not just the higher echelons of government (he was confessor to the viceroy of Aragon at one point) but all levels of social strata and the competition that was natural in society. Gracian’s lumping in with the spirit of Macchiavelli is due to the directness of some of his advice, particularly where he endorses the idea that the end justifies the means. Gracian also has some apparently cold opinions about friendship and the usefulness of friends.
Gracian wrote in a popular style of the period known as ‘Conceptism’, the aim of which was to be as brief, direct, intelligible and witty as possible. This gives his work a simplicity and accessibility which makes it easy on the eyes of modern readers. The short aphorisms themselves allow the reader to read one and then spend time to digest it before moving on to the next (and often, thematically unrelated) one.
The Pocket Oracle is also eminently quotable. I’ve always read with a pen and notebook to hand to scribble down any interesting sentences - some books will make me stop frequently to do this while others, though knot necessarily any less profound, have no memorable sentences. With the Pocket Oracle, you can end up highlighting or re-writing the entire book - it’s chock full of witty phrases, memorable analogies and colourful metaphors.
So it wouldn’t be worth writing my favourite quotes from the book here - just get a copy and read it. I will quote one odd little sentence here though, which caught my eye because I’m 6’3”:
‘It’s a commonplace that a tall person is rarely wise - not so much long-legged, as long-winded.’
Thanks Baltasar…
I have two regrets about the reading of this book: first, I read it as I would read a novel; that is, several or many pages at a time. The disadvantage of this is that, as each aphorism rarely takes up even half a page, there is no time to reflect on each one without going back and spending more time on it. So if/when I come back to this book in the future I'll read one aphorism at a time; in this sense it makes the perfect book to keep on your bedside table and read one aphorism a night.
My other regret is not having known about it when I was in my teens having only got around to it in my, ahem, late-thirties. I imagine this would be the ultimate fount of knowledge for someone in their late teens or twenties, just as they’re starting to need practical wisdom to navigate adult life. In fact, that reminds me of of one aphorism in The Pocket Oracle which sums up its entire reason for existing: that is, how to live:
‘What use is knowledge, if it isn't practical? And today, knowing how to live is true knowledge.’ (from aphorism 232)
March 16, 2022
Schopenhauer, Nietzsche en Willem Frederik Hermans schijnen dit een heel nuttig boekje te hebben gevonden. Een boekje met 300 Jezuïtische en licht-Macchiavelistische levenswijsheden, die gericht zijn op het omgaan met mensen en met jezelf, op behouden van waardigheid en waardering, zonder de deugd te grabbel te gooien, met een zekere listigheid en voorzichtigheid. Hoe kies je vrienden en ga je met ze om, hoe ga je om met superieuren, hoe zorg je dat je reputatie goed blijft, hoe benut je je tijd het beste, hoe zorg je dat mensen je blijven waarderen en hongerig blijven naar meer, hoe dwaas of ernstig mag je je gedragen, in hoeverre moet je jezelf blootgeven, weten wanneer je moet ingrijpen en wanneer je dingen op hun beloop moet laten, etc. Veel adviezen lezen voor mij een beetje als open deuren, als gulden middenweg, soms als twijfelachtig manipulatief of al te cynisch, maar er zitten voor iedereen wel een paar nuttige inzichten in, geloof ik. Het is minder suf dan de Spreuken uit de Bijbel. Sommige voorschriften lijken een beetje tegenstrijdig.
Enkele voorbeelden van adviezen (ik vermeld alleen de eerste regel of regels):
253: niet al duidelijk spreken. De meeste mensen hebben geen achting voor zaken die zij kunnen begrijpen, en vereren wat zij niet kunnen vatten. (etc).
249: niet beginnen te leven waar men moet eindigen. Sommigen mensen gunnen zich de ontspanning in het begin en bewaren de inspanning voor het einde. Men dient zich echter eerst met het wezenlijke bezig te houden, en daarna, als er tijd overblijft, voor de bijkomstigheden. (etc).
240: onwetendheid kunnen voorwenden. (etc)
237: nooit betrokken zijn bij de geheimen van groten: men denkt kersen met hen te eten en krijgt alleen de pitten. (etc)
232: over enige koopmanszin beschikken. Niet alles dient overpeinzing te zijn, er moet ook daadwerkelijk worden geleefd. (etc)
190: overal troost in vinden. (etc)
196: uw geluksster kennen. (dwz: het geluk zoeken op de plekken en bij de mensen waar het je gegund wordt). (etc)
151: niet omgaan met iemand die een schaduw op ons werpt. (etc)
147: niet ontoegankelijk zijn. (etc)
77: met iedereen kunnen omgaan. (etc)
38: de kunst op te houden voor de kansen keren. (etc).
Enfin. Al met al vond ik nogal saai, maar ik bleef lezen uit vrees een onmisbare levenstip te missen. De vertaling is helder, maar niet erg sprankelend. Uit de toelichting blijkt dat het Spaans archaïsch is en veel Latinismen bevat. Misschien zou het boekje wat prikkelender zijn als de taal wat prikkelender was.
Het boekje is wellicht een remedie tegen te veel naïviteit en openheid, en een bevestiging voor mensen die van nature voorzichtig of achterdochtig zijn aangelegd. Een van de meeste nuttige adviezen vond ik: "Werk snel, geniet langzaam." (nummer kwijt). Het genot en de vreugde is voorbij voordat je het weet, maar werk is er altijd te doen. Dus doe je werk snel en neem dan tijd om te genieten.
Enkele voorbeelden van adviezen (ik vermeld alleen de eerste regel of regels):
253: niet al duidelijk spreken. De meeste mensen hebben geen achting voor zaken die zij kunnen begrijpen, en vereren wat zij niet kunnen vatten. (etc).
249: niet beginnen te leven waar men moet eindigen. Sommigen mensen gunnen zich de ontspanning in het begin en bewaren de inspanning voor het einde. Men dient zich echter eerst met het wezenlijke bezig te houden, en daarna, als er tijd overblijft, voor de bijkomstigheden. (etc).
240: onwetendheid kunnen voorwenden. (etc)
237: nooit betrokken zijn bij de geheimen van groten: men denkt kersen met hen te eten en krijgt alleen de pitten. (etc)
232: over enige koopmanszin beschikken. Niet alles dient overpeinzing te zijn, er moet ook daadwerkelijk worden geleefd. (etc)
190: overal troost in vinden. (etc)
196: uw geluksster kennen. (dwz: het geluk zoeken op de plekken en bij de mensen waar het je gegund wordt). (etc)
151: niet omgaan met iemand die een schaduw op ons werpt. (etc)
147: niet ontoegankelijk zijn. (etc)
77: met iedereen kunnen omgaan. (etc)
38: de kunst op te houden voor de kansen keren. (etc).
Enfin. Al met al vond ik nogal saai, maar ik bleef lezen uit vrees een onmisbare levenstip te missen. De vertaling is helder, maar niet erg sprankelend. Uit de toelichting blijkt dat het Spaans archaïsch is en veel Latinismen bevat. Misschien zou het boekje wat prikkelender zijn als de taal wat prikkelender was.
Het boekje is wellicht een remedie tegen te veel naïviteit en openheid, en een bevestiging voor mensen die van nature voorzichtig of achterdochtig zijn aangelegd. Een van de meeste nuttige adviezen vond ik: "Werk snel, geniet langzaam." (nummer kwijt). Het genot en de vreugde is voorbij voordat je het weet, maar werk is er altijd te doen. Dus doe je werk snel en neem dan tijd om te genieten.
March 31, 2022
Though published in 1647, this gem, like Gracian's 'How to Use Your Enemies' is an essential tool for today's superficial and self-obsessed world.
The advice he gives is important if not vital, for the individual in today's society, both in their personal life and especially in their work one, particularly where considerable amounts of social interaction is required.
It gives advice and important clues on how to deal with the people you may meet and the circumstances you could find yourself in at any time.
There is some contradiction and repetition in its pages, but their instances are clearly identifiable and can be quickly rationalised by the reader to give continuity to Gracian's sayings. It was well worth the time, consideration and money that I spent on this excellent work, and I here give a most certainly courteous bow, to Baltasar Gracian's intellect and humanity, bravo Baltasar!
The advice he gives is important if not vital, for the individual in today's society, both in their personal life and especially in their work one, particularly where considerable amounts of social interaction is required.
It gives advice and important clues on how to deal with the people you may meet and the circumstances you could find yourself in at any time.
There is some contradiction and repetition in its pages, but their instances are clearly identifiable and can be quickly rationalised by the reader to give continuity to Gracian's sayings. It was well worth the time, consideration and money that I spent on this excellent work, and I here give a most certainly courteous bow, to Baltasar Gracian's intellect and humanity, bravo Baltasar!
October 17, 2018
I am not exactly sure how I got into this book - probably by an introduction saying that this is the 1st self-help book ever published (although 'self-help' itself is a very American invention) or a critique on 48 Laws of Power saying that I do not need to read the entire thick 450 pages but just read this "pocket" size book with 300 aphorisms one by one, but this book is really something.
My Amazon record says that I purchased this book on Feb 22, 2018, so it took me almost 8 months to finish, because I read 4-8 aphorisms (and paragraphs with the explanations on these aphorisms). And I plan to re-read this book.
Turns out this book is one of the book list held by Bruce Lee.
My Amazon record says that I purchased this book on Feb 22, 2018, so it took me almost 8 months to finish, because I read 4-8 aphorisms (and paragraphs with the explanations on these aphorisms). And I plan to re-read this book.
Turns out this book is one of the book list held by Bruce Lee.
March 1, 2025
"It is as necessary to study people as it is books."
This is seriously underrated - or more accurately, just downright unknown. That's good news for people who actually chance upon this. Gracián is a razor-sharp social mind; he knows how people work. This book is mainly concerned with flourishing (or at least surviving) in the social world, and resembles the frank cynicism of Machiavelli. It also ties in some nice virtue ethics/self-cultivation ideas; Gracián emphasizes good taste as well. His writing checks out in that regard; he has a lovely epigrammatic style that is endlessly quotable and itself accords with his teachings of brevity and always keeping a little bit of mystery behind. Put this in your mind's pocket like the title suggests, and you'll handle yourself better out in the social streets.
This is seriously underrated - or more accurately, just downright unknown. That's good news for people who actually chance upon this. Gracián is a razor-sharp social mind; he knows how people work. This book is mainly concerned with flourishing (or at least surviving) in the social world, and resembles the frank cynicism of Machiavelli. It also ties in some nice virtue ethics/self-cultivation ideas; Gracián emphasizes good taste as well. His writing checks out in that regard; he has a lovely epigrammatic style that is endlessly quotable and itself accords with his teachings of brevity and always keeping a little bit of mystery behind. Put this in your mind's pocket like the title suggests, and you'll handle yourself better out in the social streets.
September 29, 2024
Väldigt fint målande språk. Det var det bästa med boken i sig, att gestaltningen av diverse levnads konst var tydligt och vackert att läsa.
I övrigt var den inget särskilt. Vek några få hundöron på sidor där jag tyckte om någon punkt, men det är ingen positiv bok. Tolkade inemellan in att den är skriven ur ett lite bittert perspektiv. Att försöka leva utefter denna bok skulle mest troligt inte göra en mer glad, utan snarare ganska ensam med sitt och det egna, då man alltid står en bit ifrån, men avstånd från andra. Privat.
Jag läste boken som om det vore en vanlig läsebok. Har alltså inte läst den såsom den rekommenderas att hanteras, några punkter då och då, vilket kanske hade givit mig en annan uppfattning.
I övrigt var den inget särskilt. Vek några få hundöron på sidor där jag tyckte om någon punkt, men det är ingen positiv bok. Tolkade inemellan in att den är skriven ur ett lite bittert perspektiv. Att försöka leva utefter denna bok skulle mest troligt inte göra en mer glad, utan snarare ganska ensam med sitt och det egna, då man alltid står en bit ifrån, men avstånd från andra. Privat.
Jag läste boken som om det vore en vanlig läsebok. Har alltså inte läst den såsom den rekommenderas att hanteras, några punkter då och då, vilket kanske hade givit mig en annan uppfattning.
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February 29, 2020This is literally just Baroque fortune cookies. And that's what makes it so entertaining, but also so vacuous. It was produced as literally a "pocket oracle"—a tiny book you pull out of your pocket, flip to a page at random, and take that advice for what it's worth. Hence, if you read it all the way though as a modern edition, it's endlessly contradictory and frustrating. It's aphoristic, not systematic! That's a genre!
Basically, this has nothing meaningful to say about morality, but it's a fun puzzle game. Barroco típico.
Basically, this has nothing meaningful to say about morality, but it's a fun puzzle game. Barroco típico.
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