Summary
Montaigne begins with a seemingly random topic—coaches and motion sickness—but uses it as a springboard for deeper reflections on human nature and civilization. He explores how fear works, noting that courage isn't the absence of fear but the ability to think clearly while afraid. He observes how some people, like Socrates retreating from battle, maintain their dignity and judgment even in dangerous situations. The essay then shifts to examining leadership and generosity, arguing that true royal virtue lies in justice and measured giving, not lavish displays. Montaigne criticizes rulers who bankrupt themselves through excessive gifts, noting that unlimited generosity often breeds ingratitude rather than loyalty. The most powerful section focuses on the Spanish conquest of the Americas, where Montaigne presents a devastating critique of European colonization. He describes the sophisticated civilizations that existed in Mexico and Peru—their engineering marvels, their courage, their different values around wealth and community. Through detailed accounts of the torture and murder of indigenous leaders, he shows how the conquistadors' supposed 'civilization' was actually barbarism dressed in religious rhetoric. The indigenous peoples' responses to Spanish demands reveal a wisdom that exposes European greed and violence. Montaigne mourns what could have been—a meeting of civilizations that enriched both rather than destroyed one. His essay becomes a meditation on how power corrupts and how 'progress' often masks profound moral regression.
Coming Up in Chapter 101
Having examined how power and wealth corrupt on a grand scale, Montaigne turns to a more personal question: what happens when you yourself achieve greatness? The final chapters explore the burdens that come with success and status.
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An excerpt from the original text.(~500 words)
OF COACHES It is very easy to verify, that great authors, when they write of causes, not only make use of those they think to be the true causes, but also of those they believe not to be so, provided they have in them some beauty and invention: they speak true and usefully enough, if it be ingeniously. We cannot make ourselves sure of the supreme cause, and therefore crowd a great many together, to see if it may not accidentally be amongst them: “Namque unam dicere causam Non satis est, verum plures, unde una tamen sit.” [Lucretius, vi. 704.--The sense is in the preceding passage.] Do you ask me, whence comes the custom of blessing those who sneeze? We break wind three several ways; that which sallies from below is too filthy; that which breaks out from the mouth carries with it some reproach of gluttony; the third is sneezing, which, because it proceeds from the head and is without offence, we give it this civil reception: do not laugh at this distinction; they say ‘tis Aristotle’s. I think I have seen in Plutarch’ (who of all the authors I know, is he who has best mixed art with nature, and judgment with knowledge), his giving as a reason for the, rising of the stomach in those who are at sea, that it is occasioned by fear; having first found out some reason by which he proves that fear may produce such an effect. I, who am very subject to it, know well that this cause concerns not me; and I know it, not by argument, but by necessary experience. Without instancing what has been told me, that the same thing often happens in beasts, especially hogs, who are out of all apprehension of danger; and what an acquaintance of mine told me of himself, that though very subject to it, the disposition to vomit has three or four times gone off him, being very afraid in a violent storm, as it happened to that ancient: “Pejus vexabar, quam ut periculum mihi succurreret;” [“I was too ill to think of danger.” (Or the reverse:) “I was too frightened to be ill.”--Seneca, Ep., 53. 2] I was never afraid upon the water, nor indeed in any other peril (and I have had enough before my eyes that would have sufficed, if death be one), so as to be astounded to lose my judgment. Fear springs sometimes as much from want of judgment as from want of courage. All the dangers I have been in I have looked upon without winking, with an open, sound, and entire sight; and, indeed, a man must have courage to fear. It formerly served me better than other help, so to order and regulate my retreat, that it was, if not without fear, nevertheless without affright and astonishment; it was agitated, indeed, but not amazed or stupefied. Great souls go yet much farther, and present to us flights, not only steady and temperate, but moreover...
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Intelligence Amplifier™ Analysis
The Road of Justified Violence
The psychological process of reframing harmful actions as noble purposes to maintain self-image while causing damage.
Why This Matters
Connect literature to life
This chapter teaches how to recognize when people use noble language to justify harmful actions.
Practice This Today
This week, notice when someone explains why their harmful action is actually good for you—then look at who really benefits.
Now let's explore the literary elements.
Terms to Know
Conquest narrative
The official story told by conquerors to justify their actions, usually claiming they brought civilization to 'barbarians.' These narratives hide the real motives of greed and power behind noble-sounding reasons like religion or progress.
Modern Usage:
We see this when corporations claim they're 'disrupting' industries for the greater good while actually just maximizing profits.
Noble savage
The idea that people living in simpler societies are somehow more pure or virtuous than those in complex civilizations. Montaigne challenges this by showing indigenous peoples as sophisticated, not simple.
Modern Usage:
This shows up when people romanticize rural life or assume people from other cultures are either completely innocent or completely backward.
Royal virtue
Montaigne's concept that true leadership means measured generosity and justice, not flashy displays of wealth. A good ruler knows when to give and when to hold back.
Modern Usage:
Modern CEOs who focus on sustainable business practices rather than just impressing shareholders embody this principle.
Civilizational critique
Questioning whether your own society is actually more advanced or moral than others. Montaigne does this by comparing European brutality to indigenous American values.
Modern Usage:
This happens when we examine whether our 'modern' practices like factory farming or environmental destruction are really progress.
Courage under pressure
The ability to think clearly and maintain dignity when afraid or threatened. Montaigne shows this isn't about being fearless but about staying rational despite fear.
Modern Usage:
This is what we see in healthcare workers during crises or anyone who keeps their head during emergencies.
Cultural relativism
The idea that different societies have different but equally valid ways of organizing life. Montaigne uses this to show that European ways aren't automatically superior.
Modern Usage:
This principle guides modern anthropology and helps us understand that different doesn't mean inferior.
Characters in This Chapter
Socrates
Philosophical example
Montaigne uses Socrates' strategic retreat from battle to show how true courage involves clear thinking under pressure, not reckless bravery. He maintained his dignity even while withdrawing from danger.
Modern Equivalent:
The experienced nurse who stays calm during a medical emergency
Spanish conquistadors
Antagonists
Montaigne portrays them as brutal destroyers who used religion to justify greed and violence. They represent how power corrupts and how 'civilization' can mask barbarism.
Modern Equivalent:
Corporate executives who destroy communities while claiming to bring progress
Indigenous American leaders
Tragic heroes
Montaigne presents them as dignified, wise, and courageous in the face of Spanish torture and demands. Their responses expose European greed and hypocrisy.
Modern Equivalent:
Community leaders fighting gentrification or environmental destruction
Atahualpa
Martyred king
The Inca emperor tortured by Spanish conquistadors for gold. His story represents the destruction of sophisticated civilizations by European greed disguised as religious mission.
Modern Equivalent:
A respected community leader destroyed by corrupt officials
Key Quotes & Analysis
"We break wind three several ways; that which sallies from below is too filthy; that which breaks out from the mouth carries with it some reproach of gluttony; the third is sneezing"
Context: He's discussing how we assign different meanings to bodily functions
This seemingly crude observation shows how arbitrary our social judgments are. Montaigne uses humor to point out that what we consider proper or improper is often just cultural habit, not natural law.
In Today's Words:
We judge the same basic human functions differently based on made-up social rules.
"I think I have seen in Plutarch his giving as a reason for the rising of the stomach in those who are at sea, that it is occasioned by fear"
Context: He's exploring how fear affects the body physically
Montaigne is interested in how emotions and physical reactions connect. He's building toward his larger point about courage - that fear is natural and affects everyone, even the brave.
In Today's Words:
Even smart people sometimes guess at causes when they don't really know what's happening.
"They answered, that they found it very strange that so many tall men, wearing beards, strong, and well armed, should submit to obey a child"
Context: Their response to learning about European monarchy
This quote flips the perspective and shows how European customs look absurd from the outside. It challenges assumptions about which civilization is more rational or advanced.
In Today's Words:
Why do grown adults let some kid boss them around just because of who their parents were?
Thematic Threads
Power
In This Chapter
Montaigne exposes how power corrupts by enabling self-justification for increasingly harmful acts
Development
Deepens from earlier discussions of authority to show power's capacity for moral blindness
In Your Life:
You might see this when managers justify unfair treatment of employees as 'business necessity'
Class
In This Chapter
The essay reveals how upper classes rationalize exploitation of lower classes as civilizing missions
Development
Expands from personal class anxiety to systemic class violence disguised as progress
In Your Life:
You might experience this when wealthy people explain poverty as personal failure rather than systemic inequality
Identity
In This Chapter
Shows how people maintain positive self-image while committing atrocities through narrative manipulation
Development
Evolves from individual self-knowledge to collective self-deception on massive scales
In Your Life:
You might catch yourself doing this when you justify hurting someone by focusing on your good intentions
Social Expectations
In This Chapter
Demonstrates how cultural norms can normalize violence when framed as religious or civilizing duty
Development
Builds on earlier themes to show how society creates frameworks that enable mass harm
In Your Life:
You might see this in workplace cultures that normalize overwork as 'dedication' or 'team spirit'
Human Relationships
In This Chapter
Explores how relationships become tools of domination when one party has overwhelming power advantage
Development
Extends from personal relationship dynamics to colonial relationships between civilizations
In Your Life:
You might recognize this in relationships where someone uses their advantages to control rather than connect
You now have the context. Time to form your own thoughts.
Discussion Questions
- 1
How did the Spanish conquistadors justify their violent actions against indigenous peoples, and what does this reveal about how people rationalize harmful behavior?
analysis • surface - 2
Why does Montaigne argue that unlimited generosity from rulers often creates ingratitude rather than loyalty, and what does this suggest about human psychology?
analysis • medium - 3
Where do you see this pattern of 'justified violence' today—people using noble language to defend harmful actions in workplaces, politics, or relationships?
application • medium - 4
When you catch yourself or others using righteous explanations for questionable actions, what practical steps can you take to cut through the justifications and see clearly?
application • deep - 5
What does Montaigne's mourning for 'what could have been' between civilizations teach us about the true cost of choosing power over understanding in our own relationships and communities?
reflection • deep
Critical Thinking Exercise
Decode the Noble Language
Think of a recent situation where someone used noble-sounding language to justify an action that hurt others—maybe at work, in politics, or in your personal life. Write down their exact words or reasoning. Then rewrite what they said in plain language, focusing on what actually happened rather than the justification. Finally, identify what they really wanted versus what they claimed to want.
Consider:
- •Pay attention to words like 'efficiency,' 'responsibility,' 'improvement,' or 'for your own good'—these often signal justified harm
- •Ask yourself: Who benefits from this action, regardless of the stated noble purpose?
- •Notice how your own mind wants to defend or excuse the behavior—this is the same psychological mechanism at work
Journaling Prompt
Write about a time when you used noble language to justify something you knew was questionable. What were you really after, and how did you convince yourself it was right?
Coming Up Next...
Chapter 101: The Hidden Costs of Power
As the story unfolds, you'll explore great power often isolates people from genuine relationships, while uncovering to recognize when ambition might be masquerading as humility. These lessons connect the classic to contemporary challenges we all face.