By Tom Stoppard
Tom Stoppard's first novel, initially released in 1966 ahead of the most excellent of Rosencrantz and Guildenstern Are Dead, is an uproarious delusion set in glossy London. the forged features a penniless, dandified Malquist with a liveried trainer; Malquist's Boswellian biographer, Moon, who frantically scribbles as a bomb ticks in his pocket; a few cowboys, one being named Jasper Jones; a lion who's banned from the Ritz; an Irishman on a donkey claiming to be the Risen Christ; and 3 impossible to resist girls.
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Additional info for Lord Malquist and Mr. Moon
Honestas’ has four categories or virtues: wisdom, justice, fortitude and decorum or propriety (which includes temperance) (1. 26 It is closely related to decorum: ‘what is proper is morally right’, Cicero explains, ‘and what is morally right is proper’ (1. 27 This relationship, though, is hard to grasp partly because Cicero’s idea of decorum proves rather slippery. By way of explanation Cicero argues that poets observe decorum ‘when every word or action is in accord with each individual character’; he then explains that the philosopher is concerned with what is decorous or proper for humanity.
19 However, they do not help us to understand the attempt to reconceive ‘society’ which underpins interest in conversation in the period or, indeed, how the emphasis on familiarity in early modern conversation theory is used to challenge the conﬁdent assertion of social difference. 21 In literary representations of conversation, though, gestures which might appear ‘negative’ and distancing can create a levelling familiarity. What is important about the self-deprecating gesture of pretending ignorance in the courtesy books is that it is often employed ‘ideally’ by a senior interlocutor who understands the limits of his social authority and who wants to bring out the potential of a junior companion.
It is not difﬁcult to recognise how the polite refusal to teach an auditor how to speak is ‘honest’ or morally right because it creates the conditions for conversation. That is, such a gesture invites an auditor to become a speaker; once engaged in conversation ‘he’ can realise his capacity to be social (a capacity that remains buried while ‘he’ remains in the role of auditor). This discussion may seem academic to us because Cicero’s idea of ‘honestas’ or moral goodness does not ﬁt with our own notion of honesty.