Philosophy as a Way of Life

Sellars, John

doi:10.5840/tpm201883103

Cited by 5 publications

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“…Being a philosopher means living philosophically, which is why “philosophical theories are in the service of the philosophical life” (Hadot 1995, 267) and of little value if they do not in some way change one’s way of perceiving the world and oneself and, consequently, affect the life and character of those who practice it. The corollary of this point, as Sellars correctly notes, is that there must be a clear connection and consistency between someone’s stated philosophical ideas and their behavior, such that actions are ultimately more significant than words (2017, 41).…”

Section: Hadot’s Account Of Philosophy As a Way Of Lifementioning

confidence: 99%

“…A second deeply interconnected feature of philosophy as a way of life is its performative character, that is, its ability to have the abovementioned transformative effect on the lives and characters of individuals. According to Sellars, transformation of one’s way of life is the ultimate motivation of philosophy understood as a way of life (2017, 41). This has consequences both at the level of content and at the level of style, as Michael Chase has convincingly shown, by sharply contrasting philosophy as a way of life with contemporary models, whether continentally or analytically oriented.…”

Section: Hadot’s Account Of Philosophy As a Way Of Lifementioning

confidence: 99%

“…In fact, other philosophical ideals might be at stake—ideals that do not necessarily lead to an increased sense of happiness or well‐being, even if they are still related to the idea of human flourishing and/or improvement. What is fundamental, in Sellars’s view, is that there is a strong connection between theory and life, such that theory necessarily has an impact on the actions, behavior, and way of life of the individual (and ultimately also of an entire society), but in principle it is not possible to determine whether this impact will be positive or negative, healthy or noxious (2017, 41). As Sellars later claims, “It may turn out that philosophy is no consolation at all” (48).…”

Section: Hadot’s Account Of Philosophy As a Way Of Lifementioning

confidence: 99%

“…This outlined continuity, as well as the intrinsic features and characteristics of the model it illustrates, has inspired recent scholarship to argue for the reactivation of philosophy as a way of life, as a means of countering and overcoming the way in which philosophy is currently practiced in the academic world. As John Sellars puts it, the true relevance of philosophy as a way of life consists in the fact that “this is not only how philosophy was once conceived long ago, but also a live metaphilosophical option that has been taken up by philosophers throughout the history of philosophy and can still be taken up today” (2017, 41).…”

Section: Introductionmentioning

confidence: 99%

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Philosophy as a Way of Life Today

Faustino

2020

Metaphilosophy

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This essay discusses the possibility, relevance, and pertinence of a reactivation of philosophy as a way of life today on the basis of Pierre Hadot’s account and recent scholarly approaches to the topic. In the wake of John Sellars, it regards philosophy as a way of life as a metaphilosophical option that can still be applied today. The essay starts by addressing John Cooper’s criticism of philosophy as a way of life in the contemporary philosophical landscape and shows that, against the background of the model defined by Hadot, Cooper’s objections do not apply. It then illustrates the clear expression of the model in contemporary philosophy through the particular case of Nietzsche. It concludes by outlining some of the considerations that, in the wake of Hadot, Sellars, Michael Chase, and others, might persuade researchers, teachers, and academics to embrace philosophy as a way of life in their work and lives.

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Section: Hadot’s Account Of Philosophy As a Way Of Lifementioning

confidence: 99%

Section: Hadot’s Account Of Philosophy As a Way Of Lifementioning

confidence: 99%

Section: Hadot’s Account Of Philosophy As a Way Of Lifementioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

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Philosophy as a Way of Life Today

Faustino

2020

Metaphilosophy

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“…En la discusión contemporánea, cuando se habla de la filosofía como modo de vida, en general, esta tiene un carácter individual, profundamente personal. Así parece sostener Hadot ([1984] 2006) y también otros estudiosos más recientes de este tópico en la Antigüedad como Cooper (2012) o Sellars (2017); incluso Foucault, quien afirma que en Aristóteles ni siquiera parece haber campo para una "vida espiritual" necesaria para acceder a la verdad (Foucault [2001(Foucault [ ] 2002 . Pero lo que queremos defender es que en Aristóteles la vida filosófica tiene un carácter sustancialmente distinto.…”

Section: Cómo Citarunclassified

Intelecto en acción: Aristóteles y la filosofía como forma de vida

Farieta-Barrera¹

2018

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This book faces the problem of how is it possible to conceive Aristotelian philosophy as a way of life, and not as a discipline or profession. If there are any of his texts where this concerns are to be found, it is in his practical treatises, in which he defends a philosophy of human affairs. However, Aristotle insists on the fact that philosophy, in its greatest expression, is the first philosophy, to which the idea of contemplation seems to refer to, at the end of the Nicomachean ethics. How is this tension between human and first philosophy to be understood? Which one was more important in Aristotle's conception of the good life? What will we be claiming here is that there's no dichotomy between active and contemplative life beyond the conceptual analysis. On the contrary, the Aristotelian proposal is that choosing between action and contemplation is impossible without appealing to philosophy itself. The intellect, in his role as ruler of life, requires contemplation to lead action, in the same way as a medical practitioner requires natural science in order to guide his deeds.

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Emociones en la enseñanza de la filosofía: un estudio exploratorio sobre la diversidad de autores, temas y estrategias.

Manchini¹

2022

Preprint

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La experiencia emocional se ha propuesto como un fenómeno que puede y debe sertratado en la enseñanza formal. La enseñanza de la filosofía, puede argumentarse,es un contexto adecuado para ello; sin embargo, esa afirmación debe ser matizadaen base a consideraciones teóricas y a la evidencia empírica. En este artículo, trasuna breve revisión teórica y el establecimiento de una distinción conceptualrelevante, se reportan dos estudios al respecto.Metodología. Estudio 1: estudio mixto observacional, con dos muestras deestudiantes (n= 322, n= 207) y docentes (n=61, n= 33). Se utilizó minería de textossobre respuestas abiertas y escalas estandarizadas para evaluar la experienciaemocional, las emociones académicas y el bienestar subjetivo. Estudio 2: estudioexploratorio cualitativo, con una muestra de docentes de filosofía (n= 45). Se utilizóminería de textos y codificación desde los datos para explorar autores/as, temas yestrategias/metodologías susceptibles de utilizarse para abordar el vocabulario y laexperiencia emocional en el aula de filosofía.Resultados. Estudio 1: se observa un vocabulario reducido, con diferenciassignificativas según el contexto de la recolección (virtualidad/presencialidad) y el rol(docente/estudiante). La proporción de términos con valencia positiva/negativa secorrelaciona con el bienestar subjetivo. Resulta cualitativamente sugerente queestrés, ansiedad, tristeza, cansancio y nervios sean algunos de los términos másfrecuentemente asociados al Liceo. Estudio 2: los/as docentes mencionan unadiversidad muy amplia de autores/as (119) que pueden utilizarse para abordar laexperiencia y el vocabulario emocional en el aula. Igualmente diverso es el universode temas, aunque se observa una cierta convergencia en temas “típicamentefilosóficos”. Al respecto de las metodologías y estrategias, el diálogo se presentacomo el recurso central, pero acompañado de otros recursos.Conclusión. El vocabulario emocional se presenta como una ventana a laexperiencia que puede ser abordada de manera sistemática si se establecen losmatices adecuados. La enseñanza de la filosofía aparece como un territorio fértil,aunque mayor investigación se hace necesaria para estimar con mayor certeza loslímites y posibilidades de dicho abordaje.

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Philosophy as a Way of Life

Cited by 5 publications

References 0 publications

Philosophy as a Way of Life Today

Philosophy as a Way of Life Today

Intelecto en acción: Aristóteles y la filosofía como forma de vida

Emociones en la enseñanza de la filosofía: un estudio exploratorio sobre la diversidad de autores, temas y estrategias.

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