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One of the most popular books of a giant of modern French literature, this is a hymn to the pleasures of life that Gide came so close to losing forever while suffering from tuberculosis -- touch, hearing, smell, sight and, more than anything, taste.


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One of the most popular books of a giant of modern French literature, this is a hymn to the pleasures of life that Gide came so close to losing forever while suffering from tuberculosis -- touch, hearing, smell, sight and, more than anything, taste.

30 review for The Fruits of the Earth

  1. 5 out of 5

    Ahmad Sharabiani

    793. Les Nourritures Terrestres = Fruits of The Earth, André Gide The Fruits of the Earth is a prose-poem by André Gide, published in France in 1897. Gide admitted to the intellectual influence of Nietzsche's Also Sprach Zarathustra but the true genesis was the author's own journey from the deforming influence of his puritanical religious upbringing to liberation in the arms of North African boys. The book has three characters: the narrator, the narrator's teacher, Menalque, and the young Nathana 793. Les Nourritures Terrestres = Fruits of The Earth, André Gide The Fruits of the Earth is a prose-poem by André Gide, published in France in 1897. Gide admitted to the intellectual influence of Nietzsche's Also Sprach Zarathustra but the true genesis was the author's own journey from the deforming influence of his puritanical religious upbringing to liberation in the arms of North African boys. The book has three characters: the narrator, the narrator's teacher, Menalque, and the young Nathanael. Menalque has two lessons to impart through the narrator. The first is to flee families, rules, stability. Gide himself suffered so much from "snug homes" that he harped on its dangers all his life. The second is to seek adventure, excess, fervor; one should loathe the lukewarm, security, all tempered feelings. "Not affection, Nathanael: love ..." تاریخ نخستین خوانش: در ماه دسامبر سال 1991 میلادی مائده های زمینی (مایده) - آندره ژید (اساطیر، نیلوفر، زوار) ادبیات فرانسه عنوان: مائده‌ های زمینی و مائده‌ های تازه، نویسنده آندره ژید، مترجم حسن هنرمندی، تهران، امیرکبیر، 1334؛ (چاپ دوم تهران، زوار، 1350)؛ عنوان: مائده‌ های زمینی، نویسنده: آندره ژید، مترجم سیروس ذکاء، تهران، بنگاه ترجمه و نشر کتاب، 1336؛ (چاپ سوم تهران، جامی، 1390)؛ عنوان: مائده‌ های زمینی، نویسنده: آندره ژید، مترجم: پرویز داریوش؛ جلال آل احمد، تهران، نشر اساطیر، 1343؛ عنوان: مائده‌ های زمینی و مائده‌ های تازه، نویسنده: آندره ژید، مترجم: مهستی بحرینی، تهران، نشر نیلوفر، 1381؛ کتاب را بزرگواران جنابان آقایان «حسن هنرمندی»؛ «سیروس ذکاء»؛ «جلال آل احمد»، «پرویز داریوش» و سرکار خانم «مهستی بحرینی» ترجمه کرده اند؛ «مائده‌ های زمینی» کتابی در ستایش شادی، شوق به زندگی، و غنیمت شمردن لحظه هاست؛ «آندره ژید» در این کتاب خداوند را در همه ی موجودات هستی، متجلی می‌بینند، و آزادانه و برخلاف قید و بندهای مذهب، عشق به هستی را مترادف عشق به خداوند می‌دانند؛ ایششان کتابشان را «ستایشی از وارستگی» می‌نامند.؛ با اینکه کتاب از آثار دوره ی جوانی نویسنده است، ایشان تقریباً تمام آنچه می‌توان فلسفه ی وی نامید، در آن گنجانده است، و هرچه بعداً نوشته، در پیروی از اندیشه‌ هایی است که در این کتاب بیان کرده اند؛ یعنی امتناع از هرگونه علاقه و وابستگی، و ستایش شور و عشق و نگاهی هر لحظه نو، به تمام جلوه‌ های هستی.؛ ریشه ی اندیشه‌ های این کتاب را، در کتاب مقدس، و نوشته‌ های «نیچه» فیلسوف و شاعر شهیر آلمانی باید جست.؛ نشانه‌ هایی از تأثیر ادبیات مشرق زمین نیز در آن دیده می‌شود؛ ایشان در این کتاب چنین استدلال می‌کنند، که تمام امیال طبیعی، سودمند بوده، مایه ی تندرستی است و بدون این امیال، زندگی لطف خود را از دست می‌دهد؛ میگویند «آنگاه که از عملی لذت می‌برم، برای من دلیل خوبی است، که آن عمل را انجام بدهم...؛ مادامی که لبانت برای بوسیدن هنوز شیرین است، سیراب کن.؛ چنان زندگی کن که زندگی‌ ات بدون ترس از نتایج محرماتی که اخلاقیات رسمی بر تو تحمیل می‌کند، پذیرای هر رویدادی باشد»؛ هرچند «ژید» خطر افراط کاری را به خوانشگر خود هشدار می‌دهد، و در آخر از او می‌خواهند که «کتاب مرا به دور بینداز، مگذار متقاعدت کند! گمان مبر که حقیقت تو را کس دیگری می‌تواند برایت پیدا کند...؛ به خود بگو که این کتاب هم چیزی نیست، مگر یکی از هزاران شیوهٔ رویارویی با زندگی.؛ تو راه خویش را بجوی!»؛ باز هم نقل از کتاب (برایت از «القصر» چه بگویم؟ باغی که در زیبایی به عجایب ایران می‌ماند؛ اکنون که با تو سخن می‌گویم، به گمانم می‌رسد که آنرا از همهٔ باغ‌های دیگر بهتر می‌دانم.؛ همچنان‌که حافظ را باز می‌خوانم، به این باغ می‌اندیشم؛ بیار باده که رنگین کنیم جامهٔ زرق / که مست جام غروریم و نام هشیارست.؛ ناتانائیل، ای کاش عظمت در نگاه تو باشد؛ نه در آن چیزی که بدان می‌نگری)؛ پایان نقل. ا. شربیانی

  2. 5 out of 5

    Ahmad Sharabiani

    793. Les Nourritures Terrestres = Fruits of the Earth, André Gide The Fruits of the Earth is a prose-poem by André Gide, published in France in 1897. Gide admitted to the intellectual influence of Nietzsche's Also Sprach Zarathustra but the true genesis was the author's own journey from the deforming influence of his puritanical religious upbringing to liberation in the arms of North African boys. The book has three characters: the narrator, the narrator's teacher, Menalque, and the young Nathanael 793. Les Nourritures Terrestres = Fruits of the Earth, André Gide The Fruits of the Earth is a prose-poem by André Gide, published in France in 1897. Gide admitted to the intellectual influence of Nietzsche's Also Sprach Zarathustra but the true genesis was the author's own journey from the deforming influence of his puritanical religious upbringing to liberation in the arms of North African boys. The book has three characters: the narrator, the narrator's teacher, Menalque, and the young Nathanael. Menalque has two lessons to impart through the narrator. The first is to flee families, rules, stability. Gide himself suffered so much from "snug homes" that he harped on its dangers all his life. The second is to seek adventure, excess, fervor; one should loathe the lukewarm, security, all tempered feelings. "Not affection, Nathanael: love ..." بارها با کوشش بسیار گشته ام و با درد کمر و قلب و ...؛ تعداد صفحات این کتابها را که سالها پیش چاپ شده اند، پیدا و نوشته ام؛ کسانی هستند که رمز ورود به سایت گودریدزم را ربوده؛ و اگر هم رمز را دیگر کنم، باز از برابر دیدگان تیزبین همانها میگذرد؛ تعداد صفحات کتاب را پاک میکنند؛ نمیدانم این چه حسنی برای آینده ی ایشان در بر خواهد داشت؛ تاریخ نخستین خوانش: ماه مارس سال 1979 میلادی و خوانش بار دوم ماه دسامبر سال 1991 میلادی عنوان: مائده‌های زمینی و مائده‌های تازه، آندره ژید، مترجم حسن هنرمندی، امیرکبیر، تهران: 1334؛ در 306ص؛ چاپ دوم مائده‌های زمینی و مائده‌های تازه، زوار، تهران؛ 1350؛ در 405ص؛ عنوان: مائده های زمینی؛ نویسنده: آندره پل گیوم ژید؛ مترجمها: جلال آل احمد؛ پرویز داریوش؛ تهران، بنگاه ترجمه و نشر؛ 1334؛ در 201 ص؛ چاپ دیگر: نیلوفر، 1381؛ در 276ص؛ برگردان­های فارسی کتاب: «سیروس ذکاء» در دهه سی هجری شمسی، سپس کاری مشترک از: «جلال آل احمد و پرویز داریوش» در همان سال­ها، و دیگر از «حسن هنرمندی»، که در سال­های دهه چهل سده چهاردهم هجری خورشیدی به بار نشسته و غنچه تجدید چاپ شده، ...؛ و آخرین برگردان از سرکار خانم «مهستی بحرینی» است در یادداشت سرکار خانم مهستی بحرینی آمده: «کتاب در ستایش خوش­باشی و شادمانی­ست و پیوسته مخاطبان خود را به صید کبوتر وحشی شادی فرامی­خواند» برهان مترجم اینکه از نگارنده شاهد مثال می­آورد، که نوشته: «ادبیات ما، و به ویژه ادبیات رمانتیک، اندوه را ستوده، پرورده و گسترش داده است. شادی امری پیش پا افتاده می­نماید، که نشان از سلامت ابلهانه داشته، و چهره ­ها به دیدن خنده ­ی دیگران، درهم کشیده ­شده؛ اندوه، معنویت را به انحصار خود درآورده، و برای همین حکایت از ژرفای اندیشه...» و نیز در همه جای کتاب سخن از عشق است و شوق به زندگی؛ خوش­بختی را زاده ­ی شور و شوق می­داند و ...؛ کتابی در ستایش شادی، شوق به زندگی، و غنیمت شمردن لحظه هاست؛ «آندره ژید» در این کتاب خداوند را در همه ی موجودات هستی، متجلی می‌بینند، و آزادانه و برخلاف قید و بندهای مذهب، عشق به هستی را مترادف عشق به خداوند می‌دانند؛ ایششان کتابشان را «ستایشی از وارستگی» می‌نامند.؛ با اینکه کتاب از آثار دوره ی جوانی نویسنده است، ایشان تقریباً تمام آنچه می‌توان فلسفه ی وی نامید، در آن گنجانده است، و هرچه بعداً نوشته، در پیروی از اندیشه‌ هایی است که در این کتاب بیان کرده اند؛ یعنی امتناع از هرگونه علاقه و وابستگی، و ستایش شور و عشق و نگاهی هر لحظه نو، به تمام جلوه‌ های هستی.؛ ریشه ی اندیشه‌ های این کتاب را، در کتاب مقدس، و نوشته‌ های «نیچه» فیلسوف و شاعر شهیر آلمانی باید جست.؛ نشانه‌ هایی از تأثیر ادبیات مشرق زمین نیز در آن دیده می‌شود؛ ایشان در این کتاب چنین استدلال می‌کنند، که تمام امیال طبیعی، سودمند بوده، مایه ی تندرستی است و بدون این امیال، زندگی لطف خود را از دست می‌دهد؛ میگویند «آنگاه که از عملی لذت می‌برم، برای من دلیل خوبی است، که آن عمل را انجام بدهم...؛ مادامی که لبانت برای بوسیدن هنوز شیرین است، سیراب کن.؛ چنان زندگی کن که زندگی‌ ات بدون ترس از نتایج محرماتی که اخلاقیات رسمی بر تو تحمیل می‌کند، پذیرای هر رویدادی باشد»؛ هرچند «ژید» خطر افراط کاری را به خوانشگر خود هشدار می‌دهد، و در آخر از او می‌خواهند که «کتاب مرا به دور بینداز، مگذار متقاعدت کند! گمان مبر که حقیقت تو را کس دیگری می‌تواند برایت پیدا کند...؛ به خود بگو که این کتاب هم چیزی نیست، مگر یکی از هزاران شیوهٔ رویارویی با زندگی.؛ تو راه خویش را بجوی!»؛ باز هم نقل از کتاب (برایت از «القصر» چه بگویم؟ باغی که در زیبایی به عجایب ایران می‌ماند؛ اکنون که با تو سخن می‌گویم، به گمانم می‌رسد که آنرا از همهٔ باغ‌های دیگر بهتر می‌دانم.؛ همچنان‌که حافظ را باز می‌خوانم، به این باغ می‌اندیشم؛ بیار باده که رنگین کنیم جامهٔ زرق / که مست جام غروریم و نام هشیارست.؛ ناتانائیل، ای کاش عظمت در نگاه تو باشد؛ نه در آن چیزی که بدان می‌نگری)؛ پایان نقل ا. شربیانی

  3. 4 out of 5

    Helga

    How long, how long, o waiting, will you last? And once over, what will there be left to live for? "Waiting! Longing! For what?" I cried. "What can come that is not born of ourselves? And what can be born of us that we do not know already?" Fruits of the Earth is a dedication to joy and simple pleasures of life. This lyrical prose is an encouragement to self-liberation; letting go of the past and seeking freedom. To be independent and free; to be one with nature; to live in the moment. Look upon th How long, how long, o waiting, will you last? And once over, what will there be left to live for? "Waiting! Longing! For what?" I cried. "What can come that is not born of ourselves? And what can be born of us that we do not know already?" Fruits of the Earth is a dedication to joy and simple pleasures of life. This lyrical prose is an encouragement to self-liberation; letting go of the past and seeking freedom. To be independent and free; to be one with nature; to live in the moment. Look upon the evening as the death of the day; and upon the morning as the birth of all things. Let every moment renew your vision. The wise man is he who constantly wonders afresh. It is not enough for me to read that the sand on the seashore is soft. My bare feet must feel it. I have no use for knowledge that has not been preceded by a sensation. I have never seen anything sweetly beautiful in this world without desiring to touch it with all my fondness. O lovely surface of the earth, how marvelous is your flowering! "Circumstances," said Josephus, "have dealt with me in a way I cannot approve." "What of it?" answered Menalcas. "I prefer to say that what is not, is what could not be."

  4. 5 out of 5

    Paul

    An odd little book, two books actually. The first written by Gide in his 20s (1890s) and the second written later in life in the 1930s. The book is a set of aphorisms, brief descriptive passages, reflections, meditations, poetry and exhortation. There is a touch of The Prophet and Jonathon Livingston Seagull; but it is an argument for a simple hedonistic lifestyle. The first part is certainly influenced by Nietzsche, but it argues for a simple rustic/non-urban hedonism. An argument for simple ple An odd little book, two books actually. The first written by Gide in his 20s (1890s) and the second written later in life in the 1930s. The book is a set of aphorisms, brief descriptive passages, reflections, meditations, poetry and exhortation. There is a touch of The Prophet and Jonathon Livingston Seagull; but it is an argument for a simple hedonistic lifestyle. The first part is certainly influenced by Nietzsche, but it argues for a simple rustic/non-urban hedonism. An argument for simple pleasures. The poetry reminded me a little of Lawrence. The narrator's simple pleasures include nature and the countryside, the sea, deserts, oases, cafes and the carnal pleasures of life. Some of Gide's pleasures left me feeling a little uncomfortable, he clearly talks about being in the arms of young boys. Gide had acknowledged his homosexuality in North Africa in the early 1890s, before he met Wilde in Paris in 1895. The age range/maturity of the young boys in question isn't clearly defined, but may well have been early teens or even younger. This particular nobel prize winner would, these days, be on the sex offenders register for similar behaviour. So how do we judge Gide's exhortations? Do we say, as some do with language, that it was of its time and we can't judge by modern standards. Today Gide may have obeyed the law. I am not sure I have the answer, but I am trying rather clumsily to express my discomfort and unease. Fruits of the Earth has three characters; an unnamed narrator, the narrator's teacher Menalcas and Nathaniel, a young friend of the narrator. Menalcas is similar to Menalque for Gide's The Immoralist and some have argued he may represent Wilde. However the original Menalcas dates back to Virgil and was a shepherd. The pastoral nature of the book make this a more likely link. Nathaniel comes from the hebrew and means God has given. Gide argues that it is excess, adventure and sensuality that should be sought; move away from family (Gide had escaped his own oppressive upbringing) and rules and regulations. God is pretty much equated with one's own interior life and happiness; leastways the almighty is on the sidelines cheering "Go for it lads, enjoy yourselves, it is your destiny and it's the meaning of life." It may feel like a self-centred philosophy, but then we all are to some extent self-centred. There are some interesting reflections, good poetry and some languid descriptions of nature that stand out and some parts that grate and make me feel uncomfortable. But there is a call from the book which says; "Go on, do something out of the ordinary/exciting/outrageous/for yourself", which is rather attractive to an old stick in the mud like me.

  5. 5 out of 5

    Elham

    I could find some useful tips,but it was boring unfortunately.

  6. 4 out of 5

    Kimia

    A Nobel Prize? Seriously?! 🙄 The book seems to be a smoothie of old school Eastern mysticism. Nothing that hasn’t been said already.

  7. 4 out of 5

    Bertrand

    Gide's classic is often described as the "gospels" of the naturist movement, this sometimes forgotten articulation between symbolism and the avant-garde, a creed that disregards the decadent cult of artificiality, refinement and abstraction in favour of a vitalist celebration the direct, unmediated experience of life, spawning many a pantheist dithyramb to the all-pervasive wonder of the world, and, in Gide's case most notoriously, demanding unrepentant enjoyment of all matter in an orgy of sens Gide's classic is often described as the "gospels" of the naturist movement, this sometimes forgotten articulation between symbolism and the avant-garde, a creed that disregards the decadent cult of artificiality, refinement and abstraction in favour of a vitalist celebration the direct, unmediated experience of life, spawning many a pantheist dithyramb to the all-pervasive wonder of the world, and, in Gide's case most notoriously, demanding unrepentant enjoyment of all matter in an orgy of sensuality. In terms of the text itself now, we find a curious mixture which strides the path between aphorism, poetry and narrative, centered around the initiatory chain of Menalque, his "disciple" the narrator, and a postulated reader, Nathanael, whom Gide is hell bent on converting, at the very least, to his wandering life. This configuration is the occasion for all sorts of imprecations, lyrical outbursts and biblical aping, praising all things common or rare which demand little thought: this gives the author occasion for numerous poetic effusions, some of which are quite moving, and many of which are also very original. In terms of the "doctrine" of those gospels, about which much inked has been spilled, to the point one might suspect that Gide was careful to preserve the mystery, I find three strands which complete each other remarkably. On the one hand the book from the start is reminiscent of Nietzsche, and of Zarathustra in particular, in its form and in its apotheosis of the "yes-sayer" - second comes that of Bergson, whose Creative Evolution might not have been published then, but whose influence I find time and again: For example in the insistence on the organic continuity between the object and its beholder (admittedly a common place of mystique literature) and in the surprising technical apparté concerning phosphorescence in book VI, a recurrent motif in Bergson's Matter and Memory, published a year before The Fruits of the Earth. Thirdly, the overt inspiration of Sufism, and probably other forms of pantheistic mystique too, although Persian poetry provides Gide with a precedent in his panegyric to pleasures and desires. This pervasive ideology allows Les Nourritures to turn the pastoral on its head, making it as much a celebration of the world as an invite to reject society for the sake of vagrancy. Of course, as has been duly noted, this is the vagrancy of the upper-class, whose bottomless love of all things can only be achieved when their wanderings are supplemented by a comfortable rente - but we have here nonetheless what seems to me an important station between the forbidden kingdom of autonomous art, and the avant-gardes tentatives at reconquering the real. There is already a sense in Gide, of the political impotence of his prose. Between parentheses, he tells us, at the end of the sixth book: "I wish I was born in a time where I would have to sing, poet, all things, only by numbering them." But he seems dimly aware that already mere lauding is insufficient to his age, hence, maybe, the didactic aspect of the dialogue form he opted for. Similarly, a few lines below, he interrupts somewhat abruptly his praise of leaves (much in line as a theme, with the rest of the book) to display a reflexivity which, once again, shows an emerging modernist criticality : "Let's move on to another subject... But which one? - Since there is no composition, there should be here no choice... Available! Nathanael, available!" We see here the author's attempt to re-align his narrator with himself, and announcing in what seems to me unambiguous terms the project of the stream of consciousness already, albeit in a maybe more Bergsonian terminology.

  8. 5 out of 5

    Bob Nichols

    In this short narrative, Gide sees God everywhere: “If only you could recognize the variety of shapes behind which God is smiling,” he writes, but he also says that God is inside each of us. Set aside melancholy he urges. “Behold! All of Nature suggests that man is born to be happy.” “Wisdom,” he goes on to say, “is not to be found in understanding, but in love.” Apply love to nature, and “Know that the most beautiful flower is the quickest to fade. Inhale its perfume at once. Know how to find e In this short narrative, Gide sees God everywhere: “If only you could recognize the variety of shapes behind which God is smiling,” he writes, but he also says that God is inside each of us. Set aside melancholy he urges. “Behold! All of Nature suggests that man is born to be happy.” “Wisdom,” he goes on to say, “is not to be found in understanding, but in love.” Apply love to nature, and “Know that the most beautiful flower is the quickest to fade. Inhale its perfume at once. Know how to find eternity in the instant.” This is the advice he gives for creating a “new man,” but that man is within: “Create him out of you. Dare to become the man you are.” “Stop putting poetry into a dream; know how to see it in reality. And if it is not yet there, put it there.” For the most part, this narrative of poetic expression comes across as a pep talk, urging us to buck up and take charge of our lives. It is not particularly deep and it’s more than a bit bromidic. “That which was interests me less than that which is,” Gide writes and the reader just knows what has to follow: “that which is, less than that which can be and will be.” A couple of his statements I especially liked: “It is not for us, but in its own right, that each thing is important” he writes, and “words are traitors, for language tends to impose more logic than there is logic in life, and that the most precious in us is that which remains unexpressed.”

  9. 5 out of 5

    Bucket

    Tedious at first, I got into this little narrative about the importance of experience, adventure, and believing in yourself and your happiness. "Believe that God and happiness are one, and put all your happiness in the present moment." "Care for nothing in yourself but what you feel exists nowhere else, and out of yourself create, impatiently or patiently, ah, Nathaniel, the most irreplaceable of beings."

  10. 4 out of 5

    Monty Milne

    I liked this, but I have some reservations. I'm no great fan of either Khalil Gibran or Paolo Coelho, and both "The Prophet" and "The Alchemist" - two of my least favourite books - have clearly been influenced by this. Gide's pantheism is attractive but seems more of an exercise in wishful thinking than a well-thought-through theological position. And his "carpe diem" philosophy, whilst also being attractive, would obviously and inevitably lead - if pursued by any modern reader of this book to i I liked this, but I have some reservations. I'm no great fan of either Khalil Gibran or Paolo Coelho, and both "The Prophet" and "The Alchemist" - two of my least favourite books - have clearly been influenced by this. Gide's pantheism is attractive but seems more of an exercise in wishful thinking than a well-thought-through theological position. And his "carpe diem" philosophy, whilst also being attractive, would obviously and inevitably lead - if pursued by any modern reader of this book to its logical conclusion - to obesity, alcoholism, a variety of sexually transmitted diseases, and a lengthy prison sentence. Having said that, there is much that I liked and admired, not least the moving circumstance of the background of its composition, when the author was facing the loss of those life-enhancing sensual delights which moved him so deeply. As I am far more of an Epicurean than a Stoic, of course this strikes a chord. It may sometimes veer towards the banal, but there are also passages of genuine beauty and pathos, so much so that I wish I'd made the effort to read it in French. Interesting too that here on Goodreads there seem to be so many reviews from satisfied Iranians. I imagine them reclining in fragrant gardens, sipping Shiraz from crystal goblets poured by beautiful Persian youths, and leafing through handsomely printed books of Safavid poetry. Anyone who enjoys spending their days like that (and who wouldn't!) is sure to enjoy this.

  11. 4 out of 5

    Chinook

    I was not a fan. I’m geneal, I wasn’t all that interested in this philosophical m, religious way-to-live travelogue. The middle wasn’t terrible because something vaguely resembling a narrative finally showed up as he travelled in the desert, but most of it just seemed like repetitive babble to me. I feel like as a teenager, the suggestion that one must leave their family and home behind to set out and experience all the world would have been one that resonated with me. I might have glossed over I was not a fan. I’m geneal, I wasn’t all that interested in this philosophical m, religious way-to-live travelogue. The middle wasn’t terrible because something vaguely resembling a narrative finally showed up as he travelled in the desert, but most of it just seemed like repetitive babble to me. I feel like as a teenager, the suggestion that one must leave their family and home behind to set out and experience all the world would have been one that resonated with me. I might have glossed over things like the suggestion that being rich is completely irrelevant to happiness or that it’s okay to love them and leave them because once a pleasure becomes fixed it’s not longer pleasure. At one point he gripes about the amusements of his contemporaries and it’s like he was the first hipster. I’m torn between two and one stars.

  12. 4 out of 5

    Piers Haslam

    This is a fantastically beautiful work of philosophy. Gide's love for every moment of life — the tastes, the smells, the light, the sensual — feels so close to my own perspective. I love Gide's affirmation of the importance of pleasure in moments, which chimes with the wonderful conclusion to Walter Pater's The Renaissance: Studies in Art and Poetry which I first read recently. Fruits of the Earth doesn't espouse a thorough philosophy, but it's a jubilant argument for a life in which we don't lo This is a fantastically beautiful work of philosophy. Gide's love for every moment of life — the tastes, the smells, the light, the sensual — feels so close to my own perspective. I love Gide's affirmation of the importance of pleasure in moments, which chimes with the wonderful conclusion to Walter Pater's The Renaissance: Studies in Art and Poetry which I first read recently. Fruits of the Earth doesn't espouse a thorough philosophy, but it's a jubilant argument for a life in which we don't look back, we don't create pernicious images of ourselves which hold us back, and we appreciate the preciousness of feeling in our lives: "Language imposes on us more logic than often exists in life ... the most precious part of ourselves is that which remains unformulated." (p. 197) These issues are key to my own wanderings at the moment, so I'm very pleased that this book has come to me.

  13. 4 out of 5

    Nessa

    I last read this book when I was 18 and loved it. Now reading it again at 65 it is just as beautiful and inspiring and brim full of joie de vivre.

  14. 5 out of 5

    Aveugle Vogel

    "rolled on to the floor"

  15. 4 out of 5

    Saman Asvadi

    This book changed my life to a great extent. I highly recommend it, but try to find a good translation.

  16. 5 out of 5

    سپیدخت Spdkh

    I would like to give 4 stars to the second book, and 3 stars to the first one.

  17. 5 out of 5

    Simon Mcleish

    Originally published on my blog here in October 1998. Fruits of the Earth is a strange little book - or, in this edition, two books, since New Fruits of the Earth is also included. Forty years separate the two parts, the first being written in Gide's twenties and the second in the late 1930s during his Communist phase. They both have a similar structure, consisting of anecdotes, poetry and exhortation apparently aimed at a certain Nathaniel, the personification of the reader. (The name is actuall Originally published on my blog here in October 1998. Fruits of the Earth is a strange little book - or, in this edition, two books, since New Fruits of the Earth is also included. Forty years separate the two parts, the first being written in Gide's twenties and the second in the late 1930s during his Communist phase. They both have a similar structure, consisting of anecdotes, poetry and exhortation apparently aimed at a certain Nathaniel, the personification of the reader. (The name is actually rejected in the second part as too mournful, a comment which I was unable to find a justification for looking in the Bible, the original source for it.) The purpose of the writing is to give instruction on a philosophy of life, a subject that Gide felt qualified to write about at such a young age because he had recently recovered from near-fatal tuberculosis. The philosophy Gide is seeking to put forward us a kind of hedonism; it rejects the sophisticated urban pleasures, however, and counsels a joy in the simple things of life, particularly the countryside. The method Gide uses is a literary rather than pedagogic one; his most stringent exhortation is extremely poetic. In this, he comes across as the opposite in talents to Sartre, whose literature frequently fails to come across as anything more than propagandist exhortation. The writers who most frequently came to my mind as I read this excellent, though strangely unattributed, translation, are D.H. Lawrence and Joris-Karl Huysmans, because of the subject matter, and Lawrence Durrell, because of the style. It also read as I would expect French poetry at the turn of the century to read, though my French is certainly not up to reading poetry. Done as well as this, the book is a better argument for its worldview than any logical exposition; it was certainly a stimulating yet comfortable one to read.

  18. 4 out of 5

    Ensiform

    Translated by Dorothy Bussy. I can't say I fully grasp all of this series of meditations, prose-poems, paeans to hedonism and sensation, etc. Addressed to a Nathaniel, who is really no one in particular, the narrator describes his lust for life, his infatuation with deserts, oases, cafés, young boys and women, gardens --- and then urges the reader to throw the book out and live his own life. This is quite a Nietzschean book too in terms of the self: the narrator equates God with one's own happine Translated by Dorothy Bussy. I can't say I fully grasp all of this series of meditations, prose-poems, paeans to hedonism and sensation, etc. Addressed to a Nathaniel, who is really no one in particular, the narrator describes his lust for life, his infatuation with deserts, oases, cafés, young boys and women, gardens --- and then urges the reader to throw the book out and live his own life. This is quite a Nietzschean book too in terms of the self: the narrator equates God with one's own happiness, says there is no sin, tells Nathaniel to act without thinking of right or wrong, etc. The narrator also stresses the deferring of desire --- perhaps in order to enjoy the sensation all the more --- and values desire over possession. Indeed, a nomadic life is lauded throughout, because it offers new sensations constantly. (Interestingly, the narrator's mentor is named Menalcas, like The Immoralist's Ménalque.) This doctrine of the assertion of the self in all its greediness must have been a thunderbolt in 1897, when it was published.

  19. 5 out of 5

    Tej

    My edition contained the original, first published in 1897 as well as The New Fruits, published in 1935. I'm glad of it because I like to read books about people, which is the second book. The first, original, book was written by a young author rhapsodizing about the beauty of nature and the joy of his senses. To me, that's fine for awhile but not for 200 pages. I would rather read about people and experience nature. Having said that, the book did remind me of my own youth--spending each day loo My edition contained the original, first published in 1897 as well as The New Fruits, published in 1935. I'm glad of it because I like to read books about people, which is the second book. The first, original, book was written by a young author rhapsodizing about the beauty of nature and the joy of his senses. To me, that's fine for awhile but not for 200 pages. I would rather read about people and experience nature. Having said that, the book did remind me of my own youth--spending each day looking forward to the next adventure, wanting to do everything> all at once before it's too late, not wanting to miss a thing. But the second book was written by an older man reflecting on his life and his beliefs. He's a man at peace who has realized that, while he didn't want any binding connections in his youth, has realized that there is joy in attaching his life to that of another. It's a book worth reading if, for nothing else, some lovely images and thought-provoking phrases.

  20. 5 out of 5

    Robert

    It's a novel that is really difficult to digest. It's impossibly naive and idealistic, sometimes it's redundant and sometimes outright incoherent. Still,I would never want to miss the experience of reading The Fruits of the Earth because it's also a inherently thought-provoking novel. Gide's understanding of concepts like religion,faith,love,time and space,happiness,etc will drive you into a vortex of constant contemplation, inquiry and skepticism. More than that, Gide's paradoxically relative p It's a novel that is really difficult to digest. It's impossibly naive and idealistic, sometimes it's redundant and sometimes outright incoherent. Still,I would never want to miss the experience of reading The Fruits of the Earth because it's also a inherently thought-provoking novel. Gide's understanding of concepts like religion,faith,love,time and space,happiness,etc will drive you into a vortex of constant contemplation, inquiry and skepticism. More than that, Gide's paradoxically relative perception of the absolute, his humanistic anthropometrism, his obsession with the flesh and the body, his programmatic deconstruction of conservative values makes him a true usher of poststructuralist and postmodern thought.

  21. 5 out of 5

    Macy

    A classmate of mine described this as a book (I'm paraphrasing here) "a pretentious jerk would read in a hipster coffee shop and quote it to make people feel stupid when really he doesn't understand what he's reading." I thought it was pretty funny and pretty spot on because Gide is a little pretentious. But nonetheless I loved what he had to say about the fruit and desire and pursuing one's dreams and hopes. Nathaniel is the subject to whom Gide is writing and giving advice. But Nathaniel is act A classmate of mine described this as a book (I'm paraphrasing here) "a pretentious jerk would read in a hipster coffee shop and quote it to make people feel stupid when really he doesn't understand what he's reading." I thought it was pretty funny and pretty spot on because Gide is a little pretentious. But nonetheless I loved what he had to say about the fruit and desire and pursuing one's dreams and hopes. Nathaniel is the subject to whom Gide is writing and giving advice. But Nathaniel is actually the audience, the world, anyone reading. He is a universal character that is used to make everyone feel like Gide's words are intimate and informal and personal. Gotta love those French philosophers. read more at: http://earthtomacy.blogspot.com/

  22. 4 out of 5

    Will

    "I should like to come to you at that hour of night when you have opened, one after the other and then shut, a great many books—after looking in each one of them for something more than it has ever told you; when you are still expectant; when your fervor is about to turn into sadness for want of sustenance. I write only for you and for you only in those hours."

  23. 4 out of 5

    Murtaza

    The second part of the book is much more interesting where André Gide describes his philosophy of happiness quite clear. The book is all about happiness, and the love of life. خوشبخت بودن در انسانها امر طبيعي است ... I love this book i will start rereading it. love u Andre Gide.

  24. 5 out of 5

    asma

    just try to enjoy of everything!then life is great!

  25. 5 out of 5

    Hossein

    I want to review this book again,later.

  26. 5 out of 5

    Laura

    Another masterpiece by Andre Gide, with some poems entwined into the prose.

  27. 5 out of 5

    Emilia

    Plagiarism, plagiarism I say! The day André Gide ripped off Marcel Schwob and got away with it!!

  28. 5 out of 5

    Dawoon Lee

    The best book I've ever read.. Life altering

  29. 5 out of 5

    Panteha Pishehvar

    My sacred script ever!

  30. 4 out of 5

    Mariam Kaviladze

    This is not a 'just - to-read-a-book' this is an awakening, from an inhuman state.

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