This is the last part of my lengthy review of Hadot's book Philosophy as a Way of Life. In the last essay of the book, Hadot makes a final summary of his main thesis: that philosophy was always to be lived!
He begins with a lengthy passage from Philo of Alexandria, who explains the many ways a lover of wisdom practices his craft. I won't copy it here, but you can find the entire passage on line at this site: https://www.earlychristianwritings.com/yonge/book28.html (scroll to the section THE FIRST FESTIVAL and begin reading from passage (44)).
The point that stands out foremost is that "during this period, philosophy was a way of life." (p. 265). We moderns are only now beginning to grasp this important concept, mainly due to the fact that the medieval Church threw philosophy into a chamber and locked her up in an academic prison! Later in the chapter, Hadot briefly explains this timeline. But during the ancient times, philosophy was viewed as a total way of being, thinking and living in the present instant, "the goal of which was to achieve a state practically inaccessible to mankind: wisdom" (p. 265). A bit further down the page, Hadot elaborates that being wise comprised of "peace of mind (ataraxia), inner freedom (autarkeia) and [possessing] a cosmic consciousness."
Indeed, there are the three parts of philosophical discourse, which are leveraged to learn and teach philosophy (physics, logic, ethics), but when it comes to embodying philosophy as a way of life, these are "no longer a theory divided into parts, but a unitary act" (p. 267). We are to embody and live logic, physics and ethics in the ever-present now. Our thoughts and speech are logical; our perspective assumes a cosmic consciousness and our actions are ethical and just. As Epictetus taught, "A builder doesn't come forward and say, 'Listen to me as I deliver a discourse about the builder's art,' but he acquires a contract to build a house, and shows through actually building it that he has mastered the art" (Discourses 3.21, v. 4 see this post).
In order to orchestrate the three parts of theory and discourse into a single, constant act of living, one must be ever-present and pay constant attention to his thoughts, and actions. "In order to realize this state of attention ... a number of exercises [are] necessary: intense meditation on fundamental dogmas, the ever-renewed awareness of the finitude of life, examination of one's conscience, and, above all, a specific attitude toward time" (p. 268).
From there, Hadot outlines how ancient Hellenistic philosophy became embedded into Christian philosophy, and was then relegated, first to monasteries and later universities, where it was enslaved into a "purely theoretical and abstract activity" (p. 270). She was finally liberated from this bondage by Descartes, Spinoza, Malebranche and Leibniz. A second wave of philosophical academics re-entrenched philosophy in the university, with the exceptions of Nietzsche and Schopenhauer. Hadot quotes Schopenhauer who wrote:
Generally speaking, university philosophy is mere fencing in front of a mirror. In the last analysis, its goal is to give students opinions which are to the liking of the minister who hands out the Chairs. . . . As a result, this state-financed philosophy makes a joke of philosophy. And yet, if there is one thing desirable in this world, it is to see a ray of light fall onto the darkness of our lives, shedding some kind of light on the mysterious enigma of our existence.
Towards the end of the essay, he gives three examples from ancient times, of people who were true philosophers, despite writing and teaching nothing! These three were Cato of Utica, the Roman statesman Rutilius Rufus and Quintus Mucius Scaevola Pontifex. All three were Stoics who exemplified and embodied the philosophy and earnestly endeavored "to live in accord with cosmic reason" (p. 272).
Finally, the last two points from this essay are important reminders, no matter which philosophy we subscribe to. Hadot observes that since there were so many philosophical schools in the ancient world, we are afforded the opportunity to see how each of their perspectives play out in the real world. And lastly, wisdom must always be viewed from a "cosmic dimension" in that we must think cosmically, act cosmically and always keep in mind that we are parts belonging to the Whole. Hadot quotes Seneca yet again, with his reminder that one must live with all his being in the world - toti se inserens mundo. And related to this cosmic perspective is the fact that we enjoy this existence with fellow cosmopolitans. Philosophy was "practiced in a group" and each and every day, today, we live and practice some form of philosophy. Virtually everything we do stems from some philosophical idea. All of these ideas eventually aimed at "having an effect on ... cities, transforming society, and serving their citizens" (p. 274).
In sum, a lived philosophy is one which equips the individual with the capacity to maintain inner peace and equanimity, while reminding him of the freedom he possesses, coupled with the responsibility and duty to his environment and fellow cosmopolitans, while always maintaining the perspective of the Cosmos.
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