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my conscience is happy with itself” (Montaigne, 234). Many readers during his time
would have been offended by this statement, yet many of those offended would
secretly wonder how they too could ease their conscience. Montaigne writes that he
a man” (234). To have a good conscience and a happy conscience are two different
things, though having both is possible. Being good and feeling good is indeed
possible, though many people settle for the illusion of one or the other. Montaigne
believes this is because people often regret their actions rather than repent. Most
people confuse the two terms with the same meaning, but regret is a wolf in
sheep’s clothing. With this guise of repentance, regret can be very destructive. By
totally free from vice. This makes sense, that to have nothing bad to be conscious
conscience angelic and many people believe this is the conscience all men should
have. It’s no surprise that this popular belief exists, considering men have long
thus to have an angelic conscience is the epitome of men. Montaigne disagrees with
this not on the nature of the conscience but on man’s ability to have it. An angelic
leaving vice without consequence. On the celestial hierarchy beasts are considered
conscience. With a bestial conscience the concepts of good and evil disappear,
leaving only the concept of survival. If only survival remains, then to survive is to be
happy with your conscience. To many this seems liberating and to others diabolical
but either way a bestial conscience is the lowest conscience God created. But again,
they were not created for them. To have an angelic conscience is to be totally and
utterly without vice. People can have more or less vice than others, but this does
not matter because the Bible itself says that “There is none righteous, no, not one”
(Rom. 3:10). Since all men have vice it is impossible to have an angelic conscience.
conscience is to be free from conscience, where survival is all that matters. Men can
more or less have varying degrees for how much their conscience affects them, but
either way no man is totally without one. If men truly had no conscience then their
desire would only be to survive. Like an animal they would have no desire for
luxuries or gold or power. Angelic or bestial, no man is totally one or the other. As
virtuous as a man is, he is not without vice and likewise as licentious as a man is, he
is not without conscience. Men can make miniscule steps towards angelic or bestial
Since it has been determined that it is impossible for all men to have any
other conscience than that of man, what then is it to have the conscience of man?
Montaigne suggests that man is distinctly different from both angels and beasts in
his capacity of simultaneously having vice and a good conscience. The suggestion
that man can feel good with vice would likely have been met with opposition due to
implications of guilt-free sin, yet this is entirely the opposite effect Montaigne has in
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mind. Angelic-wannabes need note that Montaigne does not condone vice, but
writes that “There is no vice that is truly a vice which is not odious and which…
judgment does not condemn” (234). Vice, according to Montaigne, is a bad thing—a
those who want to leave their human conscience behind in favor of the others.
People try to adopt either an angelic perspective or a bestial perspective, with both
extremes being harmful. Most people are aware that a bestial conscience is
destructive, but many do not see the harm in an angelical conscience. Montaigne
focuses his argument on the angelical conscience while also pushing a more middle-
Repenting rarely does not mean that Montaigne sins rarely nor does it mean
that he rarely cares about his sin. The fact that he repents less than some people
shows the security he has in his faith. Montaigne does not claim to be totally
virtuous but rather claims to be like everyone else, as “one of that regiment” (240).
He has vice, he has a conscience and yet he is “in harmony with how [he] was
made” (241). Montaigne wants to address angelic-wannabes, people who repent too
much and so much that they have lost the joy in who they are. Trying to have an
too uncertain and confused a foundation” (235). Using someone else as a standard
for how virtuous you are is both uncertain and wrong. Most people commonly rate
their righteousness or virtue based on two things: by what other people say about
them and by comparing themselves to other people. Both are incorrect. Addressing
the former, Montaigne explains that “in a corrupt…period like our own to be in good
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esteem with the masses is an insult” (235). To be praised by people who live in a
corrupt world makes the standard of in which they judge virtue uncertain.
Montaigne gives another example of his friends’ judgment of himself, coming to the
conclusion that “from their standards, I would not have been wrong to do wrong
rather than right” (235). The measure of virtue in their praise is false, making their
verdict also false. Comparing themselves to others is the other way in which people
error in measuring virtue. Similar to how others measure our virtue, likewise we too
are uncertain in how we measure another’s virtue. We only see the outward
We cannot compare ourselves with anyone, for even the most righteous men
in the Bible were not without sin. We cannot depend on the judgment of other
people either, since they have no better a standard than we. How then can we know
world this idea, like rarely repenting, can be misunderstood. Relying on oneself is
certainly better than relying on others, but what about God? Montaigne does not
suggest that we rely solely on ourselves to deem something good or evil, but on
God’s ability to show us. He writes that “God must touch our hearts” (245), an idea
that seems to connect with many Lutheran themes. God himself will give us the
ability to know “whether [we] are base and cruel, or loyal and dedicated” (236), no
one else. We will be able to see ourselves as “God does see [us]” (242), giving us
the ability to judge ourselves insofar as God allows us. This gives mankind an
seeing our degree of virtue we come to understand just how little of it we have.
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virtually nothing compared to the degree of difference between even the most
righteous man and God. The key is in realizing that “all have sinned and fall short of
the glory of God” (Rom. 3:23). The degree by which each man falls does not matter,
for falling short to any degree results in condemnation, and all men fall short.
Whether you are the most righteous or the most heinous of sinners you are
God sees us we truly understand why God despises our sin. This causes us to feel
sorry for our sin “out of respect for God” (246). This is repentance.
This notion of repentance is foreign to many people who regret rather than
repent. To regret is to feel disappointed in the end result. People regret their
abilities, not the fact that they sin. They regret that they are unable to stop
[grieving] at it and [begging] God to [reform them]” (241). “You cannot extirpate the
qualities we are originally born with” (239), you cannot be angelic. Montaigne’s
position is simply that man should resist vice but not feel like a failure when he is
unable to. Man should accept that he “cannot do better” (241), but never should he
failing to accept our role as men we bring forth regret instead of repentance.
Montaigne writes, “The soul’s value consists not in going high but in going
ordinately” (238), meaning that accepting who we are is more valuable than trying
to be what we are not. The Bible even tells us that “godly sorrow produces
Cor. 7:10). Regret, the sorrow of the world, causes us to turn inwards instead of
accepting that we cannot be without vice we are reminded that we cannot rely on
ourselves for salvation. People should be rejoicing in the sacrifice of Christ, that He
died for the sin we cannot purge rather than regretting our inability to do it
ourselves.