Mappemonde mettant en évidence la Chine et Taïwan.

The Analects of Confucius, Sovereign Without a Crown

Trans­lated from French •

« With­out this fun­da­men­tal key [The Analects], one can­not gain ac­cess to Chi­nese civ­i­liza­tion. And who­ever re­mained ig­no­rant of that civ­i­liza­tion could never at­tain any­thing more than a par­tial un­der­stand­ing of hu­man ex­pe­ri­ence. »

Con­fu­cius. Les En­tre­tiens de Con­fu­cius (The Analects of Con­fu­cius), trans. from Chi­nese by Pierre Ryck­mans, pref. by René Étiem­ble. Paris: Gal­li­mard, “Con­nais­sance de l’Ori­ent” col­l., 1987.

The his­tory of thought of­fers few ex­am­ples of an in­flu­ence as far-reach­ing and as en­dur­ing as that of the Ven­er­a­ble Mas­ter Kong, or Kong­fuzi1Re­jected forms:
Cong fou tsëe.
Krong-fou-tsé.
K’ong-fou-tseu.
Kong-fou-tze.
Khoung-fu-tzée.
Khoung-fou-dze.
Cung-fou-tsée.
Khung-fu-dsü.
Kung-fu-tsu.
Kung fu-tzu.
Cun-fu zu.
Cum-fu-çu.. If we are to judge his great­ness by the deep mark he has im­printed upon all the peo­ples of East Asia, we may as­suredly call him “the great­est teacher […] the ages have ever pro­duced.” It is in his Analects (Lunyu)2Re­jected forms:
Analectes (Analects).
Dialogues.
Les An­nales (The An­nals).
Les Pro­pos (The Say­ings).
Les En­tre­tiens philosophiques (Philo­soph­i­cal Con­ver­sa­tions).
Les Dis­cus­sions philosophiques (Philo­soph­i­cal Dis­cus­sions).
Le Livre des en­tre­tiens ou des dis­cours moraux (The Book of Con­ver­sa­tions or of Moral Dis­courses).
Dis­cours et paroles (Dis­courses and Say­ings).
Aphorismes (Aphorisms).
Con­ver­sa­tions avec ses dis­ci­ples (Con­ver­sa­tions with His Dis­ci­ples).
Liber sen­ten­tiarum (The Book of Sen­tences).
Ra­ti­oci­nan­tium ser­mones (The Con­ver­sa­tions of the Ra­tio­nal­ists).
Dis­sertæ sen­ten­tiæ.
Lén-yù.
Luen yu.
Louen yu.
Loung yu.
Lien-yu.
Liun iu.
Liun-ju.
Loun-yu.
Loun iu.
Lún-iù.
Not to be con­fused with:
Les En­tre­tiens fam­i­liers de Con­fu­cius (Kongzi ji­ayu) (The Fa­mil­iar Dis­courses of Con­fu­cius), which form a sort of het­ero­dox sup­ple­ment to the col­lec­tion of the Analects. that his ar­dent love of hu­man­ity and his sub­lime moral­i­ty, drawn from the well­springs of com­mon sense, shine forth; it is there that his con­stant con­cern is man­i­fest to re­store to hu­man na­ture that first lus­tre re­ceived from Heav­en, but dimmed by the shad­ows of ig­no­rance. One will not be as­ton­ished, then, that the Je­suit fa­thers, who in­tro­duced him to Eu­rope and made him ad­mired there un­der the La­tinized name of Con­fu­cius, con­ceived for him an en­thu­si­asm equal to that of the Chi­nese. They saw in his Analects the pearls of Chi­na, or some­thing of still greater price, for pre­tio­sior est cunc­tis opibus [s­api­en­tia] (wis­dom is more pre­cious than pearls)3Pr 3:15 (trans. La Bible: tra­duc­tion of­fi­cielle liturgique (The Bible: Of­fi­cial Litur­gi­cal Trans­la­tion)).. And they con­cluded that “these teach­ings are not only good for the peo­ple of Chi­na, but […] that there are few French­men who would not deem them­selves […] very for­tu­nate if they could put them into prac­tice.” Voltaire him­self, won over, hung in his study a por­trait of the Chi­nese sage, be­neath which he set these four lines:

« Sole whole­some in­ter­preter of rea­son,
With­out daz­zling the world, en­light­en­ing minds,
He spoke only as a sage and never as a prophet;
Yet he was be­lieved, even in his own coun­try. »

Voltaire. “De la Chine” (“On Chi­na”). Œu­vres com­plètes de Voltaire (Com­plete Works of Voltaire), vol. 40, Ques­tions sur l’En­cy­clopédie, par des am­a­teurs (Ques­tions on the En­cy­clo­pe­dia, by Am­a­teurs), IV, César-Égalité (Caesar-Equality). Ox­ford: Voltaire Foun­da­tion, 2009.

The Self-Evidence of Right Reason

Con­sid­ered from the twofold stand­point of moral­ity and pol­i­tics, Con­fu­cius’s doc­trine bears com­par­i­son with that which Socrates was teach­ing at about the same time. “Friends of rea­son, en­e­mies of en­thu­si­asm” (Voltaire), Con­fu­cius and Socrates clothed an­cient wis­dom in that gen­tle­ness, that self-ev­i­dence, that calm ca­pa­ble of touch­ing the rough­est of minds. Nev­er, per­haps, was the hu­man mind more worthily rep­re­sented than by these two men. Su­pe­rior in their phi­los­o­phy, they were no less so in their judg­ment. Thus they al­ways knew how far one must go and where one must stop. And if, nev­er­the­less, they strayed from the straight path, their good sense brought them back to it — wherein they hold a con­sid­er­able ad­van­tage over many philoso­phers of our day, whose rea­son­ings are so con­vo­lut­ed, so false, whose sub­tleties are so ap­palling, that they can scarcely un­der­stand them­selves. “The Mas­ter said: ’No one would think of go­ing out ex­cept through the door. Why, then, do peo­ple seek to walk out­side the Way?’” (VI.17)

One will re­gret, then, the opin­ion of Hegel, who, find­ing in The Analects none of those aber­ra­tions that he called phi­los­o­phy, set­tled the mat­ter with a dread­ful word: “it would have been bet­ter for Con­fu­cius’s rep­u­ta­tion had his work not been trans­lated”4Hegel, Georg Wil­helm Friedrich. Leçons sur l’his­toire de la philoso­phie (Lec­tures on the His­tory of Phi­los­o­phy), trans. from Ger­man by Jean Gibelin. Paris: Gal­li­mard, 1954.. This wholly Ger­manic con­tempt is all the more strange in that Ger­many pos­sess­es, with the Con­ver­sa­tions of Goethe, a book em­i­nently close to The Analects both in its serene beauty and in the living pres­ence of a Mas­ter. Let there be no mis­take about it! To judge Con­fu­cius un­wor­thy of trans­la­tion is to re­ject rea­son it­self — “that in­ner truth which is in the soul of all men, and which our philoso­pher cease­lessly con­sulted [in or­der to] guide all his words” (Jean de Labrune).

The Way of the Sage

Like so many other “teachers” of the hu­man race — like the Bud­dha in In­dia, like Zarathus­tra in Per­sia — Con­fu­cius was not a writer, but a Mas­ter who left to his dis­ci­ples the task of tran­scrib­ing his teach­ings. More­over, a stranger to grand speeches and to mis­placed elo­quence, he pre­ferred to them a rec­ol­lected at­ti­tude, “like that of a mu­si­cian bent over his in­stru­ment to draw from it the most beau­ti­ful melodies”5Af­ter the lu­mi­nous im­age of An­toine-Joseph As­saf.. He went so far at times as to sigh: “I would like to speak no more.” To the dis­ci­ples who were moved by his si­lences, he re­torted with an al­most cos­mic majesty: “Does Heaven speak? Yet the four sea­sons fol­low their course, yet the hun­dred crea­tures are born. Does Heaven speak?” (XVI­I.19)

He humbly de­clared to who­ever would hear him: “I trans­mit, I in­vent noth­ing […] and I love An­tiq­uity” (VI­I.1). This role as a trans­mit­ter of the rites (li), of knowl­edge (zhi), of the sense of hu­man­ity (ren), he ful­filled with de­vo­tion, with dig­ni­ty; not with­out pass­ing through mo­ments of deep de­jec­tion, know­ing how much “his mis­sion is heavy, and his road long” (VI­I­I.7). Nev­er­the­less, he took courage in the thought of ful­fill­ing a true ce­les­tial man­date: “King Wen is dead. Now, is it not I who am en­trusted with the de­posit of civ­i­liza­tion? Had Heaven sworn its ru­in, why would it have con­fided it to a mor­tal like me? And if Heaven has de­cided to pre­serve this de­posit, what have I to fear from the peo­ple of Kuang?” (IX.5)

The Empire of Virtue

A fre­quent word in The Analects is that of “honourable man” (junzi), which orig­i­nally des­ig­nated a gen­tle­man of no­ble race and fam­i­ly, but to which Con­fu­cius gives a new mean­ing by re­plac­ing the aris­toc­racy of blood with that of the heart. The man of qual­ity is no longer de­fined by the birth he receives from the hands of chance, but by the moral el­e­va­tion and the sen­si­bil­ity he acquires through study6As Cyrille Javary points out, France was to wait twen­ty-three cen­turies af­ter Con­fu­cius to see Fi­garo, the coun­t’s valet, claim feel­ings of equal­ity and of re­venge against the priv­i­leges of his mas­ter: “My lord Count […]. Be­cause you are a great no­ble­man, you be­lieve your­self a great ge­nius!… No­bil­i­ty, for­tune, rank, po­si­tions; all that makes one so proud! What have you done to de­serve so many bless­ings? You took the trou­ble to be born, and noth­ing more. For the rest, a rather or­di­nary man! Whereas I,” etc.. Like “the Po­lar star” (I­I.1), un­mov­ing and cen­tral, he does not worry about go­ing unnoticed; he seeks rather to do some­thing noteworthy: “The Mas­ter said: ’It is no mis­for­tune to be mis­un­der­stood by men; but it is a mis­for­tune to mis­un­der­stand them’” (I.16). Where will one find a finer max­im, a greater in­dif­fer­ence to­ward glory and suc­cess? What mat­ters, in the end, that Con­fu­cius re­mained, his whole life long, a sov­er­eign with­out a crown? He has built an Em­pire whose in­vis­i­ble fron­tiers ex­tend to those of hu­man­i­ty.

For Further Reading

On The Analects of Confucius

Quotations

« 子曰：「不知命，無以爲君子也；不知禮，無以立也；不知言，無以知人也。」 »

論語 on Wik­isource 中文, [on­line], ac­cessed April 15, 2026.

« Con­fu­cius said: “He who does not know des­tiny can­not live as an hon­ourable man. He who does not know the rites does not know how to con­duct him­self. He who does not know the mean­ing of words can­not know men”. »

Con­fu­cius. Les En­tre­tiens de Con­fu­cius (The Analects of Con­fu­cius), trans. from Chi­nese by Pierre Ryck­mans, pref. by René Étiem­ble. Paris: Gal­li­mard, “Con­nais­sance de l’Ori­ent” col­l., 1987.

« The Mas­ter said: “He who does not know his lot could not be a man of worth; he who does not know the rites could not hold his rank; he who does not know the mean­ing of words could not judge men”. »

Con­fu­cius. Les En­tre­tiens de Con­fu­cius et de ses dis­ci­ples (The Analects of Con­fu­cius and His Dis­ci­ples), trans. from Chi­nese by Jean Levi. Paris: A. Michel, “Spir­i­tu­al­ités vi­van­tes” col­l., 2016; repr. un­der the ti­tle Entretiens (Analects), Paris: Les Belles Let­tres, 2019.

« The Mas­ter said: “Who­ever does not rec­og­nize the ce­les­tial de­cree could not be a man of worth. Who­ever does not pos­sess the rites could not as­sert him­self. Who­ever does not know the value of words could not know men”. »

Con­fu­cius. Les En­tre­tiens (The Analects), trans. from Chi­nese by Anne Cheng. Paris: Édi­tions du Seuil, “Points. Sagess­es” col­l., 1981.

« Con­fu­cius said: “With­out knowl­edge of des­tiny, one could not be­come a man of qual­i­ty. With­out knowl­edge of cour­tesy, one could not hold to it. With­out knowl­edge of the mean­ing of words, one could not un­der­stand men”. »

Con­fu­cius. Les En­tre­tiens de Con­fu­cius et de ses dis­ci­ples (The Analects of Con­fu­cius and His Dis­ci­ples), trans. from Chi­nese by An­dré Lévy. Paris: Flam­mar­i­on, “GF” col­l., 1994.

« Con­fu­cius said: “If one does not know des­tiny, noth­ing al­lows one to be a man of worth. If one does not know the rites, noth­ing al­lows one to es­tab­lish one­self in so­ci­ety. If one does not know the mean­ing of words, noth­ing al­lows one to know men!” »

Philosophes con­fu­cian­istes (Con­fu­cian Philoso­phers), trans. from Chi­nese by Charles Le Blanc and Rémi Math­ieu. Paris: Gal­li­mard, “Bib­lio­thèque de la Pléi­ade” col­l., 2009.

« The philoso­pher said: “If one does not be­lieve one­self charged to ful­fill a mis­sion, a man­date, one can­not be con­sid­ered a su­pe­rior man.

If one does not know the rites or the laws that gov­ern so­cial re­la­tions, one has noth­ing by which to es­tab­lish one’s con­duct.

If one does not know the value of men’s words, one does not know the men them­selves”. »

Con­fu­cius and Men­cius. Les Qua­tre Livres de philoso­phie morale et poli­tique de la Chine (The Four Books of Moral and Po­lit­i­cal Phi­los­o­phy of China), trans. from Chi­nese by Guil­laume Pau­thi­er. Paris: Char­p­en­tier, 1841.

« The Mas­ter: “He who does not know the de­cree could not be­come a no­ble man. He who does not know the rites could not hold him­self. He who does not know words could not know men”. »

Con­fu­cius. Le Livre de la sagesse de Con­fu­cius (The Book of the Wis­dom of Con­fu­cius), trans. from Chi­nese by Eu­lalie Steens. Mona­co; Paris: Édi­tions du Rocher, “Les Grands Textes spir­ituels” col­l., 1996.

« The Mas­ter said: “He who does not know the will of Heaven (the nat­u­ral law) will never be a sage. He who does not know the rules and the us­ages will not be con­stant in his con­duct. He who does not know how to dis­cern the true from the false in the dis­courses of men can­not know men”. »

Con­fu­cius and Men­cius. Les Qua­tre Livres (The Four Books), trans. from Chi­nese into French and Latin by Séraphin Cou­vreur. Hejian: Im­primerie de la mis­sion catholique, 1895.

« Mag­is­ter ait: “Qui non cognoscit Cæli man­data, non ha­bet quo fiat sapi­ens vir. Qui non novit ri­t­us, non ha­bet quo con­sis­tat, id est, non ha­bet cer­tam legem qua con­stan­ter se diri­gat. Qui nescit dis­cernere (ex­am­inare et æs­ti­mare) hominum dic­ta, non ha­bet quo noscat homi­nes”. »

Con­fu­cius and Men­cius. Les Qua­tre Livres (The Four Books), trans. from Chi­nese into French and Latin by Séraphin Cou­vreur. Hejian: Im­primerie de la mis­sion catholique, 1895.

« The Mas­ter said: “He who does not know the ce­les­tial de­cree could not be an hon­ourable man. He who does not know the rules and the us­ages could not steady him­self. He who does not know the mean­ing of ut­ter­ances can­not know men”. »

Con­fu­cius. En­tre­tiens du Maître avec ses dis­ci­ples (Con­ver­sa­tions of the Mas­ter with His Dis­ci­ples), trans. from Chi­nese by Séraphin Cou­vreur, rev. trans. and af­ter­word by Muriel Baryosh­er-Chemouny. Paris: Éd. Mille et une nu­its, “Mille et une nu­its” col­l., 1997; repr. un­der the ti­tle Paroles de Con­fu­cius, En­tre­tiens (Say­ings of Con­fu­cius, Analects), Paris: Hugo poche, “Hugo poche: sagess­es” col­l., 2023.

« Con­fucii ef­fa­tum: “Nec sapi­en­tiam ap­pre­hen­dere, qui Cæli leg­em; nec in vir­tute stare, qui rit­uum hon­es­tatem; nec homines potest dignoscere, qui ver­bo­rum artem ig­no­rat”. »

Con­fu­cius and Men­cius. Sinen­sis im­perii libri clas­sici sex (Six Clas­si­cal Books of the Chi­nese Em­pire), trans. from Chi­nese into Latin by François Noël. Prague: per J. J. Ka­menicky, 1711.

« Con­fu­cius said: “One can­not at­tain wis­dom if one does not know the law of heav­en, nor es­tab­lish one­self in virtue if one is ig­no­rant of the rites of pro­pri­ety, nor dis­cern men if one does not know the art of speak­ing”. »

Con­fu­cius and Men­cius. Les Livres clas­siques de l’Em­pire de la Chine (The Clas­si­cal Books of the Em­pire of China), in­di­rect trans. from Latin by François-An­dré-Adrien Plu­quet, af­ter that of François Noël. Paris: de Bu­re; Bar­rois aîné et Bar­rois je­une, 1784.

« Con­fu­cius aiebat: “Qui non s[c]it, adeoque nec credit dari Cœli man­da­tum et Prov­i­den­ti­am, id est, qui non in­tel­ligit et credit pros­pera et ad­ver­sa, vi­tam et mortem, etc. a Cœli nutu con­sil­ioque pen­dere (vel, ut ex­po­nunt alii, qui non cognoscit lu­men ra­tio­nis cœl­i­tus in­di­tum esse mor­tal­ibus, ad quod vitæ suæ ra­tiones omnes com­ponat, et quæ prava sunt, fu­giat, quæ rec­ta, pros­e­quatur), vir hu­jus­modi pro­fecto non habebit quo eva­dat probus ac sapi­ens; quin imo multa com­mit­tet homine in­dig­na, dum quæ il­licita sunt, vel supra vires suas, con­sectabitur, vel iis mal­is, quæ frus­tra conabitur effugere, suc­cum­bet.

Quisquis ig­no­rat deco­rum cu­jusque rei et mod­um, nec­non ri­tus of­fi­ci­aque civil­ia, quæ so­ci­etatis hu­manæ vin­cula quæ­dam sunt, ac pro­prium cu­jusque ho­mi­nis de­cus et fir­ma­men­tum, non habebit is quo eri­gatur aut eva­dat vir gravis et con­stans, et sibi ali­isque util­is; la­betur enim as­sidue, fluc­tu­abit in­cer­tus, et ip­sius quoque vir­tutis, si quam forte adep­tus est, jac­turam ali­quando fa­ci­et.

Lin­gua cordis in­dex est; nec raro quidquid in toto latet homine, bre­vis ejus­dem prodit ora­tio. Quo­circa quisquis non in­tel­ligit ser­mones hominum, sic ut apte dis­cer­nat quam recte, quam per­peram quid di­catur, non habebit quo per­spec­tos habeat ip­sos homi­nes: er­rores il­lo­rum scil­icet, in­dolem, con­sil­ia, fac­ul­tates.

Porro quisquis hæc tria — Cœli, in­quam, prov­i­den­ti­am, re­rum mod­um, ip­sos denique homines — probe cog­nover­it, itaque vixerit, ut huic cog­ni­tioni vita moribusque re­spon­deat, is omnino dici po­terit partes omnes rari sapi­en­tis, et qui longe supra vul­gus em­ineat, ex­ple­vis­se”. »

Con­fu­cius. Con­fu­cius Sinarum philoso­phus, sive Sci­en­tia sinen­sis la­tine ex­posita (Con­fu­cius, Philoso­pher of the Chi­ne­se, or Chi­nese Sci­ence Ex­plained in Latin), trans. from Chi­nese into Latin by Pros­pero In­torcetta, Chris­tian Herdtrich, François de Rouge­mont and Philippe Cou­plet. Paris: D. Horthemels, 1687.

« He who does not know the or­ders of Heaven and Prov­i­dence, who does not be­lieve that pros­per­ity and ad­ver­si­ty, life and death, etc. de­pend on the will and coun­sel of Heav­en, and who does not rec­og­nize that the light of rea­son is a gift which Heaven makes to mor­tals, and to which all the move­ments of our life must con­form, as be­ing the rule of evil and of good, of what is to be avoided and of what is to be em­braced; as­suredly such a man can never be­come a man of worth and a sage. Far from it: he will not fail to do many things un­wor­thy of a man, he will com­mit him­self to things that are il­licit or be­yond his strength, and he will suc­cumb to the evils he vainly seeks to avoid.

He who is ig­no­rant of pro­pri­ety and of the man­ner of each thing, of the cus­toms and mu­tual du­ties that are, as it were, the bonds of hu­man so­ci­ety and the par­tic­u­lar or­na­ment of each man, will never rise to any­thing, and will not at­tain to be­ing a man of im­por­tance, grave, con­stant, and use­ful to his own and to oth­ers; but he will fall con­tin­u­al­ly, he will float in per­pet­ual un­cer­tain­ty, and even if he has ac­quired some virtue, in the end one day he will lose it.

The tongue is the mark or in­dex of the heart, and of­ten a small word let slip re­veals all that a man has in his mind; that is why who­ever does not un­der­stand the dis­courses of men, so as not to dis­cern rightly how well or how ill a thing is said, will not be ca­pa­ble of know­ing the depth and in­te­rior of men, their er­rors, their na­ture, their de­signs, and the ex­tent to which their ca­pac­ity reaches or does not reach.

Now, who­ever shall know well these three things — the prov­i­dence of Heav­en, the par­tic­u­lar man­ner of things, the in­te­rior of men — and shall have so gov­erned him­self that his life and his man­ners have cor­re­sponded to this knowl­edge, one may ab­so­lutely say that he has ful­filled all the parts of a rare and wise man, and one far above the com­mon lot. »

Con­fu­cius. Con­fu­cius, ou La Sci­ence des princes con­tenant les principes de la re­li­gion, de la morale par­ti­c­ulière, du gou­verne­ment poli­tique des an­ciens em­pereurs et mag­is­trats de la Chine (Con­fu­cius, or The Sci­ence of Princes, Con­tain­ing the Prin­ci­ples of Re­li­gion, of Par­tic­u­lar Moral­i­ty, of the Po­lit­i­cal Gov­ern­ment of the An­cient Em­per­ors and Mag­is­trates of China), man­u­script no. 2331, in­di­rect trans. from Latin by François Bernier, af­ter that of Pros­pero In­torcetta, Chris­tian Herdtrich, François de Rouge­mont and Philippe Cou­plet. Paris, Bib­lio­thèque de l’Arse­nal, 1687; repr. (pref. by Sylvie Taus­sig, sino­log­i­cal note by Thierry Mey­nard), Paris: Le Félin, “Les Marches du temps” col­l., 2015.

« Dsü dix­it: “Ig­no­rans man­da­tum haud evadet vir prin­ci­palis.

Ig­no­rans ri­tus haud ad con­sis­ten­dum.

Ig­no­rans verba haud ad noscen­dum homi­nes”. »

Con­fu­cius. Werke des chi­ne­sis­chen Weisen Khung-Fu-Dsü und seiner Schüler, t. II (Works of the Chi­nese Sage Khung-Fu-Dsü and His Dis­ci­ples, vol. II), trans. from Chi­nese into Ger­man and Latin by Wil­helm Schott. Berlin: C. H. Jonas, 1832.

« Philoso­phus ait: “Qui non agnoscit Cæli prov­i­den­ti­am, non ha­bet unde fiat sapi­ens. Qui haud noscit ri­t­us, non ha­bet unde con­si­s­tat. Qui non dis­cer­nit ser­mones, non ha­bet unde cognoscat homi­nes”. »

Cur­sus lit­ter­aturæ sinicæ neo-mis­sion­ariis ac­com­mo­da­tus, t. II. Studium clas­si­co­rum (Course in Chi­nese Lit­er­a­ture Adapted for New Mis­sion­ar­ies, vol. II. Study of the Clas­sics), trans. from Chi­nese into Latin by An­gelo Zot­toli. Shang­hai: Mis­sio­nis catholicæ, 1879.

« The sage said: “He who does not rec­og­nize and does not dis­cern the or­der of Heaven can­not be a no­ble man. He who does not know the us­ages will not main­tain him­self. He who does not un­der­stand the ex­act mean­ing of words can­not un­der­stand peo­ple”. »

Leslie, Don­ald Daniel. Confucius, fol­lowed by a study of Les En­tre­tiens de Con­fu­cius (The Analects of Con­fu­cius), in­di­rect trans. from He­brew by Zacharie Mayani, af­ter that of Don­ald Daniel Leslie. Paris: Seghers, “Philosophes de tous les temps” col­l., 1962.

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Yoto Yotov

Since 2010, I have devoted my time to fostering dialogue between centuries and nations, convinced that the human spirit is at home everywhere. If you share this vision of a universal culture, and if my Notes du mont Royal have ever enlightened or moved you, please consider making a donation on Liberapay.

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