Given Montaigne’s expression of this conception of the self as a fragmented and ever-changing entity, it should come as no surprise that we find contradictions throughout the Essays . Indeed, one of the apparent contradictions in Montaigne’s thought concerns his view of the self. While on the one hand he expresses the conception of the self outlined in the passage above, in the very same essay - as if to illustrate the principle articulated above - he asserts that his self is unified by his judgment, which has remained essentially the same his entire life. Such apparent contradictions, in addition to Montaigne’s style and the structure that he gives his book, complicate the task of reading and have understandably led to diverse interpretations of its contents.
The later pages of the script mainly serve to afford Fawcett lots of grandstanding opportunities to, for instance, correct RGS members who call jungle inhabitants “savages.” I’ll admit I can’t delineate the precise parameters of savagery, but when I see a man clad only in a G-string who decorates his lair with human skulls and whose supper is a human body seen roasted on a spit, I feel fairly confident that we’re in the ballpark. Contra those white-privileged toffs back home, Fawcett becomes the cannibals’ most ardent cheerleader: They’re merely ingesting the spirit of the dead man, he argues. In a scene that is filmed with evocative, bordello-sensuous lighting and scored with soothing ambient music of the sort you’d hear in a spa, Gray makes it look as though it would be not a tragedy but an honor to close out one’s earthly existence as the plat du jour at the original Rainforest Café. So the lesson of the film is not “Man is cruel to man” or “A dangerous fever strikes men in the heart of darkness” or “Vanity has a price,” but the more defensive “Every culture is great, really.” Who are we to judge the snacking preferences of the average Amazonian tribesperson, Gray asks. People are people, he insists. Even people who eat other people.
The first known appearance of the jealous husbands problem is in the medieval text Propositiones ad Acuendos Juvenes , usually attributed to Alcuin (died 804). In Alcuin's formulation the couples are brothers and sisters, but the constraint is still the same—no woman can be in the company of another man unless her brother is present.  , p. 74. From the 13th to the 15th century, the problem became known throughout Northern Europe, with the couples now being husbands and wives.  , pp. 291–293. The problem was later put in the form of masters and valets; the formulation with missionaries and cannibals did not appear until the end of the 19th century.  , p. 81 Varying the number of couples and the size of the boat was considered at the beginning of the 16th century.  , p. 296. Cadet de Fontenay considered placing an island in the middle of the river in 1879; this variant of the problem, with a two-person boat, was completely solved by Ian Pressman and David Singmaster in 1989.