By Michael Chase, Stephen R. L. Clark, Michael McGhee
This special selection of essays at the overdue Pierre Hadot’s progressive method of learning and practicing philosophy lines the hyperlinks among his paintings and that of thinkers from Wittgenstein to the French postmodernists. It exhibits how his secular religious routines extend our horizons, permitting us to be in a fuller, extra genuine way.
- Comprehensive remedy of a ignored subject matter: philosophy’s useful relevance in our lives
- Interdisciplinary research displays the huge impact of Hadot’s thought
- Explores the hyperlinks among Hadot’s rules and people of a wealth of old and glossy thinkers, together with the French postmodernists
- Offers a realistic ‘third means’ in philosophy past the dichotomy of Continental and analytical traditions
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Extra info for Philosophy as a way of life : ancients and moderns : essays in honor of Pierre Hadot
6 Philosophers by schools and centuries – 100% stacked column chart (For color version, see color plate section) Hypatia, teaching the doctrine of different schools without committing themselves to any single specific school, if any still existed outside the Platonic school. 1 Using information provided by the Thesaurus Linguae Graecae (TLG) canon of texts, we can say that Greek philosophical texts written before the seventh century and saved by direct transmission (excluding the miraculous preservation of papyri, or texts known through quotations in later authors) amount to some 10 million words (10,755,159), which represents some 30,000 pages of plain text in the format of CAG.
Finally, the written word is metaphysically inferior, a lifeless image of oral communication and thus, as it were, two removes from “the living, breathing discourse of the man who knows,” “a discourse that is written with knowledge in the soul” (276a). The Greek term translated here as “discourse,” but also often (in this and other contexts) as “word,” is the seminal notion of logos. This term denotes not only the discursive expression (or words) of a thought but the unexpressed “inward thought itself” (Liddell 1997, pp.
In the Phaedrus, for example, Socrates tells us that he cannot concern himself with all sorts of speculative knowledge, because he is wholly engaged and “still unable” to do “as the Delphic inscription orders, to know myself; and it really seems to me ridiculous to look into other things before I have understood that. This is why I do not concern myself with them. I accept what is generally believed, and, as I was saying, I look not into them but into my own self” (230a). Having identified self-examination as the philosophical project par excellence, the very same dialogue strikingly offers Plato’s most vigorous critique of writing as a mode of philosophy.