This book presents a history of spiritual exercises from Socrates to early Hadot’s book demonstrates the extent to which philosophy has been, and still is This. Foucault/Pierre Hadot; edited by Arnold Davidson; translated by. Michael . of Spiritual Exercises is the following: in the case of each of Hadot’s quotations. “Hadot’s essays exhibit impressive scholarship and a habit ofprofound reflection. This is not a book for the casual reader butit is an important publication and.
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Pierre Hadot (1922-2010)
There is a lot of information in here but not the kind that I was looking for The Stoics not only maintained the distinction Hadot generalizes to all ancient philosophy, between philosophy as a way of life and philosophical discourse.
An encyclopedia of philosophy articles written by professional philosophers. He continued to translate, write, give interviews, and publish until shortly before his death in April This means that we must dialogue with ourselves, and hence we must do battle with ourselves.
A call for his readers to approach the Greeks from their standpoint, the standpoint that says that philosophy is about living. Hadot’s recurring theme is that philosophy in Antiquity was characterized by a series of spiritual exercises intended to transform the perception, and therefore the being, of those who practice it; that philosophy is best pursued in real conversation and not through written texts and lectures; and that philosophy, as it is taught in universities today, is for the most part a distortion of its original, therapeutic impulse.
I would suggest that Hadot would agree that just as one cannot become a Buddhist without practicing a path to Buddhism; and one cannot become a Christian without practicing one of the forms of Christianity; or, indeed, become an auto mechanic without practicing the craft of auto mechanics, it is also not possible to become a philosopher without practicing philosophy.
The book concludes with a section on “Themes” where the nature of happiness and un Hadot presents philosophy as “spiritual exercises” through essays on Socrates, Marcus Aurelius, and others.
Some of the early chapters act more as historical accounts than presentations of provocative ideas, like Chapter 2 Ancient Philosophers: Nov 18, Logan Mitchell rated it it was amazing. However, according to Hadot, with the advent of the Christian era and the eventual outlawing, in C.
Philosophical Discourse versus Philosophy Hadot often stressed that his conception of philosophy as a way of life, long before this idea became fashionable, emerged out of the scholarly attempt to understand the unusual literary forms of ancient philosophical writing spirritual 2.
This book changed my life. Preston – – Asian Philosophy 13 1: Siqueira – – Thought: Oct 03, Alex Winikoff rated it it was amazing.
But you, who are not master of tomorrow, postpone your happiness: The means to prepare oneself was through the practice of spiritual exercises such hacot dietary and other forms of ascesis PSV 82 and regular contemplative practices.
The positive side to the exercise is to again engender in students the kind of wonder, serenity, or elevation of spirit, imputed to the perspective of the Sage.
Philosophy As a Way of Life: Spiritual Exercises from Socrates to Foucault by Pierre Hadot
Hadot disputes the notion of a simple, radical break between Greek philosophy and Judeo-Christian monotheism. In general, ancient culture was one in which writing was still a relatively new phenomenon, set against the wider primacy of the spoken word—as reflected in the famous Platonic criticisms of writing.
The goal of spiritual exercises is to influence yourself, to produce an effect in yourself. A truly excellent book – gives a wonderful, historical sweep on the evolution of spiritual exercises from the time exerciess antiquity to the present day.
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Philosophy as a Way of Life: Spiritual Exercises from Socrates to Foucault
spirituall The Teeth of Time: There is not much historical evidence on the lives of ancient philosophers that their philosophy determined their way of living. It is empowering, by bringing the self back to a more accurate estimate of the values of things than is given us by our culture.
I am not here to please anyone. Epicurus calls the Sage the friend of the gods, and the gods friends of the Sages. Philosophy is a conversion, a transformation of one’s way of being and living. I’d add that Christian mysticism added one crucial exercise: That last hadkt could maybe be part of it though, depending on how you approach it.
Rightly pursued, philosophic practice deepens our presence to ourselves, to the world, and to one another. We begin the life of consciousness in a state of fragmentation and exercisses irresolvable flux.
The editing in this volume is lazy, and Hadot is repetitious and his style is sometimes, shall we say, less than riveting.
In this, each philosophy recognizes that self-realization involves self-transcendence. Once brought forth, it hobbles awkwardly and we’d wish to be rid of hwdot again for the sake of functionality, but the best of philosophy is the nagging gadfly that will not grant us lasting peace of mind through self-forgetfulness. All the philosophic schools he describes share one this one crucial exercise in common: That implies a road.