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Rousseau, Dostoevsky and .... Tolstoy

We can not overemphasize how the parallel is striking - and me it was totally unexpected - we have a right to establish between Dostoevsky and Rousseau. Primary reason for holding the extraordinary power sensitive and imaginative of these two prophetic geniuses who leads them, in their own way, to make a critical and uncompromising, and in many ways, visionary ideological principles which, in their time, were about to take their respective society to which they both appeared to be a transformation with unpredictable consequences and disastrous: the unlimited confidence in reason and the virtues immanent progress of science, the denial of the spiritual aspirations human being, a materialistic view of man and society, leading to a proposed radical reforms which the social and individual happiness would be measured only in terms of satisfying selfish interests, as the great principle of utility, etc.. Many things between them, of course, not least the profound religious convictions of Dostoevsky and all the terrible anxiety they eat at home (on the question of evil, for example) and which are not found in Rousseau, a fascination with the psychology of the black depths of the human soul which is without the author kind of Emile or La Nouvelle Heloise , not to mention differences in style are total of bouffonerie and violence, this nihilistic urban climate that does not naturally found in Rousseau - all this and many other things that take the different places, cultures and eras, each also own beliefs, conservatism in politics of one, his messianic belief in the virtues of Christianity and Russian peoples, which finds no echo in the author's social contract (with its notion of a purely civil religion), all of this, I said, these spirits up huge light years away from each other. But on one point at least, the belief that the deep moral and spiritual nature of man suffering the onslaught of relentless and destructive systematic project to build the new man rational, Dostoevsky and Rousseau agreed. And both saw the hearts of men a natural ability and spontaneous (unfortunately off by the corruption of society) to celebrate the goodness and beauty of life, to love innocently vulnerable beings, which is still in children, evangelical Christianity (non-dogmatic, non-theological) is the highest and most beautiful expression and who, would they follow the precepts, would make them much better and happier than all the expected benefits of improving their material conditions of existence and the triumph of atheism rational faith. These are the "values" and the sublime ideals embodied in Lev Myckhine The Idiot and Alyosha in The Brothers Karamazov.
It is another giant of Russian littérarure fully shared similar beliefs, and this, of course, the major competitor of Dostoevsky, Tolstoy himself, whose "Rousseau" is a clear line that runs through all the work and life. On this point, a precise study should analyze what together and what distinguishes these three characters "good" that are Prince Myshkin in The Idiot , Levin Anna Karenina Bezukhov and Pierre in War and Peace which all three embody in their own way, this figure of social man naturally present in Rousseau's Emile . Do not forget that these two creators were men of great culture and they read French perfectly. In The Idiot Dostoevsky quotes openly The Lady of the Camellias by Alexandre Dumas Fils and Madame Bovary Flaubert, and he greatly admired Les Miserables Victor Hugo, whose protagonist, Jean Valjean, is a figure of the good man who was deeply impressed.

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Prince Myckhine

A big thank you to Cecile Odartchenko for sending me this picture of Prince Myshkin moving by Ilya Glazunov, who is very faithful to the lines that Dostoyevsky attributed to him:

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The Idiot (2)

It is a Another crucial moment in The Idiot where the sense of being is experienced passively, all senses alert, with an exceptionally intense and it relates to the last moments before the execution of a convicted capita to death - an experience that Dostoevsky himself lived in the early morning of December 22, 1849 when he led his comrades on the square Semenovski, until at the last moment, his true conviction it was announced four years in prison followed by relegation in Siberia. The same evening Dostoevsky wrote to his brother: "Life is everywhere, life is in us and in the outside world" in a clear allusion to the words of Christ, "The Kingdom of God is within you."
During his first visit to the girls Yepanchins, Prince tells of his meeting in Switzerland with a man who had been sentenced to death and whose sentence was commuted at the last moment, while awaiting execution. The story returns with a powerful drama, the feelings he experienced during these terrible times. Minute after minute, Second after second, the inevitability of death is inexorably approaching, but, simultaneously, time is condensed giving rise to reflections ultimate where rabies to end, and that everything happens as soon mingled with the beauty of what he saw around him - "Not far away, there was a church, and the top of the dome, with its golden dome, shining under a bright sun "[liv. I, 5, p. 111] - making him discover his "new kind". Follows the resolution, if it were still escape death, to begin a life where nothing would be dissipated and wasted, "He said that nothing was harder at that moment that this constant thought:" And if we should not die? And if we brought back to life - how infinite! And all this is mine! Then I will transform every minute in a century, I should lose nothing, I keep track of every minute I waste nothing! "But this resolution
live fully "infinite life" will prove impossible to achieve in reality: this is so that in the ordinary course of days, we can not fail to let slip the deeper meaning of life. When asked Alexandra to know what he did by following this "wealth" if he "kept count of every minute," succeeds the following dialogue:

- Oh no, I l has himself said - it's a question I asked him - not at all how he lived, he lost many, many minutes.
- Well, here's an experiment, and therefore it is impossible to live for good, is not "taking into account". We do not know why, but it's impossible.
- No, we do not know why, but it's impossible ... repeated the prince. I said it myself ... And yet, I do not know, can not believe ...
- You think, that is to say that you live smarter than others? Aglaia said.
- Yes, that too, I thought sometimes.
- And yet you think?
- Yes, again, "said the prince, who continued to watch her smile with Aglaia tranqueille and even sweet, but he recovered immediately again laughing, and looked cheerful.
- That is modest ! Aglaia said almost irritably. " [id ., P. 111-112]

As we see, what emerges from this passage Capital is an inability to live, continue to live, that is the height of knowledge fully alive and sensitive to the beauty of life , the gift of life, the world is there, that precedes us and we're not far, as it gives the experience of time-limit above the certainty of imminent death, as if this loss of consciousness, that blindness was inevitable and that it was impossible to "take account" of every moment, turning every minute in a century. And if so for one who has been exposed to the imminence of death, how much more this unconsciousness is it the mainstream of ordinary lives. The law
tragic human existence is controlled by the inability to experience the infinite beauty of life, even among those who, having experienced a moment fully, as soon forget. This hole is lost when the consciousness of life, destroying the feeling of joy that should accompany the simple fact of existence - a joy that we can only get a glimpse down here but, according to Dostoevsky, can be lived fully as in the afterlife - deploys its consequences into all aspects of human existence, which can not escape a kind of mediocrity at once existential and ethical. The suspension of temporality (the estate of the time) in the illumination of the beauty of life - where a minute is equivalent to a century - is common at times, like flashes of eternity, before the seizure and to a lesser extent, capital punishment, but it is not possible that human time is maintained continuously in the present without past or future spoken Kierkegaard. Live every moment in the consciousness of absolute beauty of life require each complete and continuous presence to itself, others and the world, as always, we can not fail to lose our time and that "the ego interferes" with his selfishness that makes screen.
The prince, in many ways an exception to this common law of human existence. Hence his "kindness", the unique way that distinguishes it from others to be present at what they are, their joys, their sufferings, even though it seems absent and indifferent to what society, with its facade of propriety and his law of-interest, requires each.
Sense knowledge of the beauty of life, whatever the circumstances in which it is lived, is an inner illumination and experience the joy that generate a total existential upheaval, which has also brought "ethical" fundamental. For, indeed, the mode of being in relation to others which only corresponds to the consciousness of the beauty of life is kindness, a way to accommodate every being that comes with a complete lack of self respect , trial and calculation. Comnent not think of the major themes guiding philosophy of Rousseau? For it is precisely on these points deciding what The Idiot suggests to us that will recognize the profound Rousseauism Dostoevsky.

Dostoevsky and Rousseau

No reader of Rousseau, I think, who would think, in fact, make the connection between this story of the prince, as the narrator relates - but here it ' is Dostoyevsky himself, who speaks - and the experience of happiness, as described in the fifth of Reveries of the Solitary Walker. For it is precisely on these decisive points that The Idiot says and suggests that we will recognize the profound Rousseauism Dostoevsky.

"Everything is in continual flux on earth, nothing keeps a constant shape and stopped, and our affections which attach to the outer things come and go as they need. Always ahead of or behind us, they remind us that the past is more or prevent the future that often must be no point: there is nothing solid to attach to the heart. So have we not here on earth but fun is happening because the happiness that lasts I doubt there is known. No sooner is it in our deepest pleasures a moment when the heart can truly say: I wish that this moment last forever, and how can we call happiness a state fugitive still leaves the heart empty and anxious, which makes us regret even after something?
But if a state where the soul finds a solid enough base to rest and gather a whole then his whole being, without needing to recall the past nor to span the future, where time does nothing for her, where the present lasts forever, but does not mark its duration and without any trace of succession without any other feeling of deprivation or enjoyment, pleasure or pain, desire or fear that one of our existence , and that sentiment alone could fill a whole; as this state lasts one that is there can be called happy, not an imperfect happiness, poor and on like that found in the pleasures of life but a sufficient happiness, perfect and full, which leaves no vacuum in the soul that feels the need to fill. Such is the state I found myself often in the Isle of St Peter in my solitary reveries, or lying in my boat that I let drift with water or sitting on the shores of Lake stirred or elsewhere beside a beautiful river or stream murmuring on the gravel.
What do you enjoy in such a situation? Of anything external to itself, nothing else of himself and of his own existence as long as this state lasts we are self-sufficient like God. The feeling of existence devoid of any other condition is itself a precious feeling of contentment and peace that would only exist to make this dear and sweet to be ruled without saying that all sensual impressions and land are constantly coming we distract and disturb the sweetness here below. "

It would take more space than we have here to analyze the profoundly Pascal - in the themes discussed, up vocabulary - the beginning of this passage. At this diffétence closely, and that obviously changes everything, that by itself - in the pure experience of feeling to exist - not in Christ, that subjectivity is his "base" the strongest. For what it is that happiness is, if, as Rousseau wrote, enjoyment "of himself and his own existence"? And traits of the "happiness sufficient, perfect and full" when the soul feels no vacuum and needs no otherness, why not see it, at least in these moments, equivalent to the self-sufficiency God, love of self in which God delights infinitely itself, if one believes Nicolas Malebranche? And it is true that the prince is actually the figure of Christ, the Incarnate Word, is it not clear when it is not only that his goodness is recognized her face divine, but to this that he too knows what it is for one to be sufficient by itself and indulging its existence in the fullness of the higher synthesis of life, although this state can take in no man really , that is to say forever. The fall in temporality and return to the world of men is inevitable. It is through this fall as the novel opens, as we have seen. But it is Christ himself, when it appears explicitly in The Idiot is also introduced with the morbid traits of divinity fallen (Christ's death Hans Holbein).

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The Idiot (1) Emile

The Idiot, "I said, is right through the romance of failure and impotence impotence in Rogozhin's selfish desire for possession to take the person he covets must deny its profound dignity, but above all helplessness of the goodness of the prince who is in his own way, a way of reaching the truth and be with a sweetness which are sometimes even more unbearable than the physical or verbal aggression. Because she defies and violates the proprieties of the social game - and God knows how the Prince Myshkin first appears to be all as a social misfit, a simpleton, an idiot specifically, who can not even move the chess pieces [ p. 305] and can not avoid, in one memorable scene, breaking a valuable vase from China [liv. 4, VII] - but mostly because goodness opens to a discerning minds and hearts that few are willing to accept - "And where is it that I made earlier, that you were a idiot! You notice what others will never notice, "exclaims Ganya [liv. 1, X, p. 205] - resulting in the most ironic, furious rejection, frustration and rebellion, even hatred - "the prince, he had time even to hate him, because the latter [Ganya] considered with a compassionate way too big "[liv. 4, 1, p. 234] - as if had been reached so intolerable, which everyone does his "on itself" and that were inexplicably received the secrets of the heart and conscience are called to remain hidden - otherwise, what a life in society would possible? It is the innocence of his attitude, characterized by simplicity and kindness, a way of being devoid of any ulterior motives - all bathed in this first book of the Evangelical Climate agape - which stunned interlocutors Prince with a mixture of astonishment and disbelief - would not he playing a double game? Or to what country is falling there this "strange man if ever there was" [liv., V, p. 318]? Their amazement, initially scornful, facing the simplicity of Myshkin show the reactions of lackeys whom he addresses with an perfect frankness and openness of heart in the lobby of the general, as if addressing an equal and that distinctions of class and what they require of all - remain in place and do the right thing - it was losing totally. Such a conversation between a member of the aristocracy and a servant is not it perfectly incongruous ? "Is the prince was like that, a kind of freeloader, and he came asking for alms, or the prince was simply cheesy and had no self-esteem" [liv. 1, 2, p. 42]. All question with a puzzled concern, which runs through the book and I.

Love stillborn compassion

There is nobody in The Idiot (poor Mary aside, but that was before, Switzerland) which is comforted, soothed, and even less cured of his ills and misfortunes by the goodness of the prince. Quite the contrary: his kindness acts as an accelerator of the disaster - in the sense that we speak of a particle accelerator - and Myshkin is finally alone with his "idiocy". He comes, he will return between two absences, we said.
goodness or compassion, is triggered by the spectacle of pain, this pain and beauty which are inextricably entwined in the face of the whole person and Nastassia; "In the face ... there is much suffering, "murmured the prince as unintentionally" [liv. I, VII, p. 144]. It is worth emphasizing the extraordinary importance that the intelligence is in Myshkin faces, and he himself admits at the end of his first meeting with the three daughters of General Yepanchins:

- I also know their faces, "said the prince, pressing her underlined sentence in a way.
- How? inquired a voice Adelaide surprised.
- What do you know our faces? made the other two, curious turn.
But the prince was silent and he looked serious, and all that awaited their response.
- I'll tell you later, "he said in a voice soft and serious. [liv. 1, V, p. 120]

Because on the face of Nastassia combine the mystery of beauty and evidence of an infinite pain, that he is doing to her, with all the enthusiasm of his pure love unconditionally . Myshkin, indisputably, is desperate to save Nastassia Rogozhin and tear in disgust and shame of herself which predetermine the loss of self and possibly death. For, indeed, it is and she considers herself, with infinite contempt since she was abused as a teenager by Totsky, his patron and proceed with the wicked sarcasm addressed to all (except the Prince, because nobody had spoken to him "like that" [liv. 1, 16, p. 285]:

This unfortunate woman is deeply convinced that the creature is the most deprived and most vile in the world. Oh, do not make him no shame, do not blame him: she was too tortured herself with the consciousness of his own undeserved shame. And what is she guilty, O my God? "Oh, she cried incessantly, in a daze, she does admit any wrongdoing, she is the victim of people, the victim of a libertine and a monster and yet, despite all she can say , know that it, first, she does not believe what she says, and she believes the contrary, his entire consciousness, that the guilty ... it is . [Liv. III, 8, p. 185]

At the same time, it is not she really loves the prince, being that it is absolutely unique in its singularity, unlike the feeling of love he feels for Aglaia, and two love, one human and "selfish" another sublime and disinterested, eros and agape , between which it is unable to decide, much to the fury of one that is already presented as his bride.
ago in the very essence of compassion, a character of generality, whence it can be any address that appears - and in fact, the prince also reflects other (Hyppolite The consumptive at the end of adolescence, whose death is near, General Ivolgin despite its laughable bouffonerie that borrows from Dostoevsky to Dickens Micawber up Rogozhin himself) although this is different. While the tragedy of this kind lies in that it does not relate two beings in a unique relationship of love, a love that is fully human. Furthermore it lacks the appetite of desire which is not only desire for possession, but desire and from being to another, and that alone, in addition to distinguishing feature that goodness is asexual désérotisée and completely, it is only in being what is given to see, and touch, which affects and hurts, and imperatively calls to the beneficent action, but it is not intended to be as it is. Also compassion and Beyond not in the Register of love or even friendship - if one sticks to the famous "Because it's him, because I am" of Montaigne and La Boetie - it belongs to a benevolent intention of aid and assistance. But that, of course, anything else than love it is. This lack of love at the heart of compassion, the prince himself confessed to Aglaia, without, in these terms that contradict each other, there is real contradiction:

- [...] Oh, I loved her, oh, I loved him very much ... but after, she guessed.
- She guessed what?
- That I only pity her, and that ... I did not love her. [liv. 3, VII, p. 186]

It is therefore understandable that under the overriding requirement of human love, compassion is simply unacceptable and can only be postponed, and even furiously, rage, scorn and anger. And this will indeed be the case. With a last remnant of pride and self-respect - indeed, he is left with little to Nastassia of what makes his own eyes the dignity of a human being - at the last moment, while the guests already ahead on the forecourt of the church and the prince at the altar, she fled her wedding dress to finally throw in Rogozhin's knife which we foresaw long ago - the author had given many indications - that inexorably awaits him, and effectively reach the same night.
But why wonder at this evidence, that pity is not love? If we are as thrilled by the power of this story, this is it only the art of a novelist of genius? When we ask things flat, so cold and analytical, are we not, ultimately, when faced with simple psychological platitudes? What we are witnessing, if not a great mess that could have been avoided? Myshkin Aglaia should have married, as is the question as to the time of narration, and many other opportunities available to éraient creator, his notebooks, has demonstrated great reluctance. He himself did not know in advance where his story was driving or what purpose it was to give his novel. Neurotic hysteria, psychological platitudes, pathological taste for nothingness and destruction - The Idiot is the worst of all the novels of Dostoevsky - is this the last word of history that draws the reader once sober? If things go well, and not otherwise, what is the implacable necessity to which Dostoevsky himself has had to undergo, he intended it or not? For it is obvious that the march of events and story whose characters are the actors do not fall under a free choice or indifference on the part of the writer, which is, however, still in his hands "tricks "history. Or to put it another way: do we only deal with a Russian novel , with all expected that this obscure concept vehicle of Russian soul, made it heard, a taste for the irrationality passions and the breathtaking attraction of the void? That it is not so, is it really useful to make the demonstration? So where does that with a head cold, our thinking is still held in suspense by strange riddles? We can not make any other answer hypothetical, such as roads to follow. Sticking to resist compromise with the characters that go up after themselves and their passions guidelines is not enough. But what he then touched him, Dostoevsky, with unparalleled strength and truth? This can be: the implications of irrevocable commitment, unselfishness sacrificial Price to pay and the inevitable failure of the ideal embodied goodness Prince Myshkin, the idiot, man "perfectly beautiful". "The Idiot wrote Joseph Franck, is an attempt to portray the Christian ideal that meets the" rational egoism "that Dostoevsky was attacking, but it was ultimately impossible for him to stop that Prince Myshkin lead to anything but disaster. Such failure is obviously inherent in worldly paradigne of self-sacrifice of Christ, but at this time, Dostoevsky had come to believe that "love man as himself, according to the commandment of Christ, is impossible. The law of personality imprisons us. The ego intervenes. Only in the afterlife that "the law of personality" can be exceeded. "

But there's more to dig. Two decisive statements can be made without danger of mistake too. The first, and who won with a certainty indisputable fact that the characteristic of Myshkin in its relationship to other men is that it is devoid of any sort of self-love, that is, say in this manner to exist only in the eye and the gaze of others, wanting to be admired, valued and considered, this division from oneself that is, for Rousseau, the source of all evil and inevitably created by the development of social relationships. In this regard, Myshkin is a perfect Emile , social man natural that Rousseau had undertaken training patiently by means of education, but crowned the Christian virtues of agape, love that not seek what is his and which bears all things, in the words of St. Paul unforgettable. Everything in his manner, though polite, civil, courteous and excludes hypocrisy, selfish calculation of interest rightly understood - viewed in this light, it can be seen as the figure par excellence of the anti homo economicus, and it ignores the desire to please and seduce and home, as in Christ on the soldier who spit, insult and contempt have no control. Supreme virtue and scandal in the same breath. Hence his clumsiness, his naivete and simplicity are worth it to be taken for a simpleton, a man a little ridiculous that we do not know if it is good or not, an "idiot" precisely.
And how is it that the prince is, itself, devoid of the disease common to men and moralists of the seventeenth century and called Pascal "Vanity of desire of glory," how is it that has not been denatured by the perversions of self-love, secretly or not, corrupt, according to La Rochefoucauld, all human relationships and make a game of masks and dupes? "The gentleman is entirely in his mask," wrote Rousseau's Emile , it is true that, conversely, the Prince is a stranger to all these rules for the allocation and propriety: "Always Is that sooner or later he would have to introduce the prince in the world - a world he had no idea. " This is the second axis, no less critical than the previous interpretation. If Myshkin retains this innocence that Rousseau attributes to native men on the state of nature, it is not under an education that would have preserved from corruption and artificiality of the social game is that it is not out of this "love of self" which, in Rousseau, means the quasi-divine sense of life experiences itself in its fullness autarkic Myckine which is, in turn, experience in the crucial test of the dazzling and seizures. The idiocy, goodness, seizure and experience of the fullness of life in its greatest intensity are related in an essential way. Let us see how. The idiocy
refers to how the Prince appears on the social scene; kindness or compassion, is the fundamental term of its relationship to suffering beings he encounters on his way (the younger Mary in Switzerland, for example ), for epilepsy, it is an opportunity for enlightenment, which, far from being pathological or morbid perception is almost "mystical" Life as a total and absolute harmony.

The founding experience the feeling of life

Three times in The Idiot mention explicitly, but more or less developed, the founding experience drift whose pity, the feeling of fullness of life - that Rousseau called self-love - which provides, in the words of Dostoïeski, "the key to the riddle: walking in the mountains in Switzerland, in the moments immediately before the condemned man's execution, the epileptic seizure. For clarity in the exposition, beginning with the last, because it is the most intense one on which Dostoevsky was most explained.
"The idea that Dostoevsky himself had epilepsy, wrote George Steiner, is ambivalent and full of religious overtones: he saw a race cruel and degrading and a mysterious gift that could allow a man to gain access to moments of illumination and penetration miraculous. In the words of Prince Myshkin in The Idiot and dialogue between Shatov and Kirilov in The Possessed depict seizures like moments of full awareness, as the explosion forces the deepest and most secret life. Nowhere does Dostoevsky suggests that "idiot" regrets the harm he is sanctifying afflicted. "
is in Chapter V of Book I that Dostoevsky expressed most clearly the relationship between epilepsy and experience intense feelings of life, what he calls himself "the higher synthesis of Life: "The feeling of life, self-awareness, increased tenfold during this time that extended the duration of a flash. The spirit, the heart of an extraordinary light lit up: all its troubles, doubts, his worries seemed to subside at once, resolved themselves into a sort of quiet upper full of joy, light, smooth, Full of hope and reason, full the definitive cause. "[Liv. 4, V, p. 375]. This flash precedes the crisis itself, which as such is a "disease", "a transgression of the normal state, so there would be no reason, it seems, of see a "higher state": it should instead demonstrate "the existence of more than." But this conclusion "objective", medical, pathologizes that the test is not precisely true: "Who cares whether a disease? Had he finally concluded. What can it make whether an abnormal tension, if the result itself, if the minute of feeling, when one remembers her, and when examined in full health, is the ultimate degree, harmony, beauty, and if it gives you a unsuspected sense of fullness, a sense of measure, of appeasement, that of merging in ecstatic prayer, in the higher synthesis of life. These phrases seemed to cloud itself very understandable, though still too weak. But, this, this was really "the beauty and prayer ', that was really the" higher synthesis of life ", he never doubted and he could not even admit there is any doubt "[p. 375-376]. Note that this experiment "ecstatic" of fullness and total happiness, but also an agreement of the faculties, if it is at once metaphysical and religious, is not specifically "Christian". It is not presented as a personal experience of union with God, and the figure of Christ or the Word is strangely absent. At left is that of Mohammed is mentioned: the revelation of "houses of Allah" is given to epileptic prophet, between the instant when the pitcher falters and falls ashore [liv. 4, V, p. 377].
continued ...

___________________ * For an overview of developments in the main intrigue of the novel and their significance, I refer you to the admirable introduction by Joseph Frank in the U.S. edition of The Idiot (The Modern Library Paperback Edition, New York ). Joseph Frank, professor emeritus of Slavic literature and comparative literature at Princeton University, is also the author of a monumental five-volume biography, which refers to Dostoevsky. He also published Dostoevsky, A Writer in His Time (Princeton University Press, 2010) I have just purchased and I have yet to read (950 pages, in tiny print!)

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Air in Hair

Hello everyone!

Back to present, among other things, my N'afro! Yes it's just my obsession of the moment ... Want to be pampered, to see evolve in the right direction to become beautiful my son!

Earrings - Jewelry Kweni

T-Shirt - Baby Phat

This weekend, I cuddled with the kit O Natural Black . Great products completely baffling. Especially confusing for the shampoo is like a cream mask. It does not foam, it emulsifies! A novelty for me as totally shaped by industrialization and the foam means that it really cleans. But we made it! I made two shampoo to make sure ...

is a product line that I think, more than any other, that the good results obtained on the hair not only by the alchemy of three products (oil, mask and shampoo cream). These are products with strong scents including oil and mask but do not worry it's not heady scents and these do not remain on the hair.

As usual for my products, I found inadequate packaging including oil which has a Pouring dropper. For an oil bath, it's complicated. And quantity of the kit is also limited. I think not having a lot of hair compared to others and it was just right for the mask. Unless you have been too ...

In any event, it is a N'afro healthy, well fed, well hydrated and bulky air-filled thank you Natural Black O! I certainly will alternate with my usual products to diversify the supply N'afro. I still keeps my usual products because I find that my hair come out softer and fragrant girly as I like.

side mode, zoom in on one of my favorite types of clothing: the bustier! Yes it is not seasonal but love.

Here are my two favorite moment ...

red bustier - Kiabi

Necklace - gift shop in Martinique

Laying anything Cyril number one captured by the photographer!

Halter - Cauris Wax

anything Pose Number Two Cyril captured by the photographer!

In

wax with a cowrie (small shell) on the side, very well cut, great! Only problem, we must provide ourselves chest measures under chest and waist. The risk of error is high at least for me despite a detailed tutorial provided by the designer! Result, for mine, it lacks a little centimeter chest. In the summer, I strongly hope that it will be impeccable!

IMPORTANT: The secret of a good bra, a good bra!

A molded preferably that will give the curve and holding the garment. Please not to enter the lingerie specialty shops which often have large sizes. That's where I found that I wear! This is not the U.S. price level but can not get out too bad!

for N'Afro Otherwise, a new haircut to keep it safe, no weaving, no trick tight, just a clever cut and my hairdresser every light super talented. Of simple braids which is inserted wicks. A sort of hook braid what! The hair is at rest and that's all that counts!

Fring'hallounnette at your service!

Funny New Born Messagess

The perfect

I never thought about it, but I finally understood: Prince Myshkin , the idiot, is not only the figure par excellence of the anti homo economicus, he is the epitome of this being that Rousseau had dreamed to train and educate, this paradox hardly conceivable that is "natural social rights", interpreted in light of the Gospels. Myshkin is perfect Emile Emile most Christ. I am trying to show, with all the roots and consequences of this truth Capital of the character. Everything fits: idiocy, goodness, epilepsy and dazzling experience of the fullness of life.
But are not you tired already that I will speak, and although I spend my days and nights, would you tell me that I say more? But believe me, the investigation becomes more and more exciting because look, and think a little by itself, is to discover what we never expected to find. I would be happy to share with you these discoveries as and when they do. Leave me, I pray you a message. History of whether this laboratory work, this work in progress, you are interested or not, whether or not you want to travel ...

Mysore Mallikaonline View

It moves it moves! Discovery

Hello everyone!

It moves in France and nappies is good news! We will be more wear afros of healthy ranges pampered by natural and completely tailored to our needs hair!

Last week was held the launch of the range of natural products O Natural Black our dear Karambol. The opportunity for me to go for the first time Ethik Concept Store at the Forum des Halles ! Shame I who had never set foot, this place is a gold mine for those who want original articles. Besides, I've dug up a gem ... Coming soon on the blog!

O Natural Black is now the first line of ethnic cosmetics certified organic. I took the kit, travel history to test the basic range (cream, shampoo, face care-enhancer, a synergy of essential oils) and make me notice and then a soap. The whole range is available on the e-shop .

Stay tuned ...

Another highlight of my weekend Workshop 4 hands with Gladys Divina Jewelry to create my whole purchases the day. Moment of pure pleasure creative, hyper friendly!

Here are some of my jewelry chewie ti!

A solitary

Blue Honey Do not be disappointed, I heard that the workshop at 4 hands back soon. Stay tuned!

Other discoveries of all kinds here soon!

Fring'hallounnette at your service!

PS: Happy B-Day Patou! U! god bless!