Pierre Hadot

A magisterial mappa mundi of the terrain that Pierre Hadot has so productively worked for decades, this ambitious work revises our view of ancient philosophy―and in doing so, proposes that we change the way we see philosophy itself. Hadot takes ancient philosophy out of its customary realm of names, dates, and arid abstractions and plants it squarely in the thick of life. Through a meticulous historical reading, he shows how the various schools, trends, and ideas of ancient Greek and Roman philosophy all tended toward one to provide a means for achieving happiness in this life, by transforming the individual’s mode of perceiving and being in the world.Most pressing for Hadot is the question of how the ancients conceived of philosophy. He argues in great detail, systematically covering the ideas of the earliest Greek thinkers, Hellenistic philosophy, and late antiquity, that ancient philosophers were concerned not just to develop philosophical theories, but to practice philosophy as a way of life―a way of life to be suggested, illuminated, and justified by their philosophical “discourse.” For the ancients, philosophical theory and the philosophical way of life were inseparably linked.What Is Ancient Philosophy? also explains why this connection broke down, most conspicuously in the case of academic, professional philosophers, especially under the influence of Christianity. Finally, Hadot turns to the question of whether and how this connection might be reestablished. Even as it brings ancient thoughts and thinkers to life, this invigorating work provides direction for those who wish to improve their lives by means of genuine philosophical thought.

This book presents a history of spiritual exercises from Socrates to early Christianity, an account of their decline in modern philosophy, and a discussion of the different conceptions of philosophy that have accompanied the trajectory and fate of the theory and practice of spiritual exercises. Hadot's book demonstrates the extent to which philosophy has been, and still is, above all else a way of seeing and of being in the world.

The Meditations of Marcus Aurelius are treasured today - as they have been over the centuries - as an inexhaustible source of wisdom. And as one of the three most important expressions of Stoicism, this is an essential text for everyone interested in ancient religion and philosophy. Yet the clarity and ease of the work's style are deceptive. Pierre Hadot, eminent historian of ancient thought, uncovers new levels of meaning and expands our understanding of its underlying philosophy. Written by the Roman emperor for his own private guidance and self-admonition, the Meditations set forth principles for living a good and just life. Hadot probes Marcus Aurelius's guidelines and convictions and discerns the hitherto unperceived conceptual system that grounds them. Abundantly quoting the Meditations to illustrate his analysis, the author allows Marcus Aurelius to speak directly to the reader. And Hadot unfolds for us the philosophical context of the Meditations, commenting on the philosophers Marcus Aurelius read and giving special attention to the teachings of Epictetus, whose disciple he was. The soul, the guiding principle within us, is in Marcus Aurelius's Stoic philosophy an inviolable stronghold of freedom, the "inner citadel." This spirited and engaging study of his thought offers a fresh picture of the fascinating philosopher-emperor, a fuller understanding of the tradition and doctrines of Stoicism, and rich insight on the culture of the Roman empire in the second century. Pierre Hadot has been working on Marcus Aurelius for more than twenty years; in this book he distills his analysis and conclusions with extraordinary lucidity for the general reader.

Since its original publication in France in 1963, Pierre Hadot's lively philosophical portrait of Plotinus remains the preeminent introduction to the man and his thought. Michael Chase's lucid translation—complete with a useful chronology and analytical bibliography—at last makes this book available to the English-speaking world.Hadot carefully examines Plotinus's views on the self, existence, love, virtue, gentleness, and solitude. He shows that Plotinus, like other philosophers of his day, believed that Plato and Aristotle had already articulated the essential truths; for him, the purpose of practicing philosophy was not to profess new truths but to engage in spiritual exercises so as to live philosophically. Seen in this light, Plotinus's counsel against fixation on the body and all earthly matters stemmed not from disgust or fear, but rather from his awareness of the negative effect that bodily preoccupation and material concern could have on spiritual exercises.

In this book of brilliantly erudite and precise discussions, Pierre Hadot explains that for the Ancients philosophy was not reducible to the building of a theoretical it was above all a choice about how to live one's life. One of the most influential historians of ancient philosophy in the world today, Hadot is adept at using ancient philosophers to illuminate the relevance of their ideas to contemporary life. In this book, which is an ideal introduction to Hadot's more scholarly What is Ancient Philosophy? , we learn that to be an Epicurean is not merely to think like one; it is to adopt a way of living where limiting desires is the condition for happiness. Being an Aristotelian, similarly, is to choose a life that involves contemplation, and being a Cynic is to follow Diogenes in his refusal of quotidian convention and the mentality of ordinary people. If so many Ancient philosophers founded schools, Hadot explains, it was precisely because they were proposing how to live life on a daily basis. We learn here that the history of philosophy has been something more than just that of a discourse. The founding texts of Greek philosophy, after all, were notes taken from oral exercises undertaken in concrete circumstances and contexts, most often a dialogue between students and specific interlocutors who meant to shed light on their students' real existence. The immense contribution of this book, which also traces Hadot's own personal itinerary in a touching manner, is to remind us, through direct language and numerous examples, what the theoretical aspect of philosophy often its vital and existential dimensions.

Nearly twenty-five hundred years ago the Greek thinker Heraclitus supposedly uttered the cryptic words "Phusis kruptesthai philei." How the aphorism, usually translated as "Nature loves to hide," has haunted Western culture ever since is the subject of this engaging study by Pierre Hadot. Taking the allegorical figure of the veiled goddess Isis as a guide, and drawing on the work of both the ancients and later thinkers such as Goethe, Rilke, Wittgenstein, and Heidegger, Hadot traces successive interpretations of Heraclitus' words. Over time, Hadot finds, "Nature loves to hide" has meant that all that lives tends to die; that Nature wraps herself in myths; and (for Heidegger) that Being unveils as it veils itself. Meanwhile the pronouncement has been used to explain everything from the opacity of the natural world to our modern angst.From these kaleidoscopic exegeses and usages emerge two contradictory approaches to nature: the Promethean, or experimental-questing, approach, which embraces technology as a means of tearing the veil from Nature and revealing her secrets; and the Orphic, or contemplative-poetic, approach, according to which such a denuding of Nature is a grave trespass. In place of these two attitudes Hadot proposes one suggested by the Romantic vision of Rousseau, Goethe, and Schelling, who saw in the veiled Isis an allegorical expression of the sublime. "Nature is art and art is nature," Hadot writes, inviting us to embrace Isis and all she represents: art makes us intensely aware of how completely we ourselves are not merely surrounded by nature but also part of nature.

An exploration of Goethe and spiritual exercises by a renowned French philosopher. In his final book, renowned philosopher Pierre Hadot explores Goethe’s relationship with spiritual exercises—transformative acts of intellect, imagination, or will. Goethe sought both an intense experience of a single moment as well as a kind of cosmic consciousness through practices that alternatively concentrated on or distanced himself from his present life. These practices, in Hadot’s reading of the poem “Urworte,” shaped Goethe’s audacious hope against mortality’s Momento mori (don’t forget to die)—the demonic, chance, love, and necessity that condition human life. Ultimately, Hadot reveals how Goethe cultivated a deep love for life around a new commandment: don’t forget to live.

Büyük antik felsefe uzmanı Pierre Hadot, bu küçük ama derin kitapta Wittgenstein ile ilgili birbiri içine geçen üç felsefi hikâye sunmaktadır okuyucuya: İlkin, Wittgenstein felsefesinin neredeyse hiç bilinmediği bir dönemde, onun dile getirdiği yepyeni bir anlayışın bir filozofun düşünce güzergâhında oynadığı belirleyici rol ve bu keşfin yarattığı açılımlar. İkinci olarak, gerek dünya felsefe tarihi içindeki yeri, gerekse yüzyılımızın düşünce ikliminde yarattığı etkisi tartışılmaz derecede önemli olan bu büyük filozofun devrimci boyutu…Nihayet ve belki de en önemlisi, Wittgenstein’ın birbirinden farklı olan ama birbirini tamamlayan iki ayrı dönemindeki tezlerinin son derece özetleyici ve anlaşılır bir izahı. Tractatus logico Philosphicus’a hasredilen ilk iki metin, Wittgenstien’ın dile getirdiği “Dil içinde ifade edilen, dil ile ifade edilemez” formülünden hareketle, söze sığmayan üzerine bir düşünüm geliştirir. Wittgenstein’ın ikinci dönem düşüncesini temsil eden Felsefi Soruşturmalar’ı konu alan son iki makale ise, bu metinde açık ifadesini bulan devrimci dil teorisinin dil ve düşünce anlayışımızda yarattığı büyük etkiler üzerine odaklanır: dil oyunları mefhumu ve yaşam biçimi anlayışı Hadot’yu felsefî söylemin doğası üzerine düşünmeye götürür. İşlevi nesneleri göstermek ve düşüncelere tercüman olmak olan bir dil yoktur, ama başka şeyler arasında, dinleyici üzerinde bir etki yaratmaya yönelik dil oyunları vardır… Felsefi dil belli bir etkinlik perspektifi içinde “ruhsal bir talim” olarak anlaşılmalıdır.Daha önemlisi, felsefi söylem belli bir yaşam tarzının seçiminden bağımsız salt teorik bir etkinlik değildir. Aksine söz ve eylem, felsefi söylem ve filozofça yaşam, birbirinden ayrılmaz tamamlayıcı bir bütündür. Ve felsefe hayretle başlar: “Dünyanın nasıl olduğu değildir gizemli olan, olmasıdır.”…Wittgenstein’ın analitik-pozitivist düşüncesinin ötesinde mistik olana dair getirdiği açılıma kulak vermek isteyenler için...

?Cette étude ne tente pas de reconstituer le Socrate historique, mais présente la figure paradoxale et ironique du sage telle qu’elle a agi dans la tradition occidentale à travers Le Banquet de Platon et telle qu’elle fut perçue par ces deux grands esprits socratiques que furent Kierkegaard et Nietzsche.

“Dans toutes les écoles, seront ainsi pratiqués des exercices destinés à assurer le progrès spirituel vers l’état idéal de la sagesse, des exercices de la raison qui seront, pour l’âme, analogues à l’entraînement de l’athlète ou aux pratiques d’une cure médicale. D’une manière générale, ils consistent surtout dans le contrôle de soi et dans la méditation. Le contrôle de soi est fondamentalement attention à soi-même : vigilance tendue dans le stoïcisme, renoncement aux désirs superflus dans l’épicurisme.” Dans cette leçon inaugurale de la chaire d’histoire de la pensée hellénistique et romaine professée au Collège de France, Pierre Hadot expose la démarche qui préside à l’ensemble de ses travaux et développe l’une de ses idées directrices : la philosophie antique n’était pas un ensemble de connaissances à assimiler, mais une pratique de transformation de soi-même, une initiation.

This collection of writings from Pierre Hadot (1992-2010) presents, for the first time, previously unreleased and in some cases untranslated materials from one of the world's most prominent classical philosophers and historians of thought. As a passionate proponent of philosophy as a 'way of life' (most powerfully communicated in the life of Socrates), Pierre Hadot rejuvenated interest in the ancient philosophers and developed a philosophy based on their work which is peculiarly contemporary. His radical recasting of philosophy in the West was both provocative and substantial. Indeed, Michel Foucault cites Pierre Hadot as a major influence on his work. This beautifully written, lucid collection of writings will not only be of interest to historians, classicists and philosophers but also those interested in nourishing, as Pierre Hadot himself might have put it, a 'spiritual life'.

«El filósofo no enseña a los hombres un oficio particular, [...] sino que intenta transformar su sensibilidad, su carácter, su manera de ver el mundo o de establecer su relación con los otros.»Si el cometido de la filosofía es el de formar más que el de informar, la filosofía es precisamente la educación de los adultos. Con estos términos, Pierre Hadot evoca una concepción de la filosofía como forma de vida que toda su obra ha contribuido a reactivar de manera brillante. Gran lector de los filósofos antiguos, desde Sócrates y Platón hasta Epicteto, Marco Aurelio y Plotino, aunque también de filósofos modernos o contemporáneos, desde Montaigne y Descartes hasta Nietzsche y Merleau-Ponty, en estos textos inéditos o inencontrables, Pierre Hadot relee la historia del pensamiento con el fin de ayudarnos a reorientar nuestra vida y a volver a aprender a ver el mundo.Excelente introducción a la obra de Pierre Hadot para los que aún no la hayan leído, y colofón perfecto para tantos lectores que ya la conocen, este libro nos invita a dejarnos transformar por la filosofía.

Rare book

English This collection of texts illustrates the considerable contributions of Pierre Hadot to the study of philosophy, especially his idea that ancient philosophy was concomitantly theory, discourse, and lifestyle. He postulated that the practice of philosophy was not something added to theory, but was an integral part of philosophy for the classical world. Philosophers instructed and transmitted ideas while also demonstrating by their daily habits and actions the theories they spread.French Spécialiste du stoïcisme et de Marc Aurèle, Pierre Hadot a développé une vision originale de la philosophie antique entendue non comme un système mais comme un exercice préparatoire à la sagesse, un exercice spirituel. D'où notamment le titre de l'un de ses ouvrages ""la philosophie comme manière de vivre"". On en trouvera ici l'illustration à travers des textes de diverses époques, souvent rares et parfois inédits, qui soulignent l'articulation existant entre le discours philosophique et sa mise en uvre pratique. Des modèles de bonheur proposés par les philosophes antiques aux écrits de Marc Aurèle en passant par la figure du sage dans l'Antiquité gréco-latine, ce recueil ouvre à l'homme d'aujourd'hui les chemins grâce auxquels, selon le mot de l'auteur, une philosophie toute orientée vers une forme de praxis lui permet de mieux réussir son engagement dans l'existence.

On parle beaucoup dans cet ouvrage de « contresens », de contresens parfois créateurs, qui ont fait progresser la pensée, mais aussi de contresens qui ne produisent qu''erreur et confusion, comme ceux que commettent certains tenants de la psychologie historique. On présente dans cet ouvrage plusieurs applications à des textes philosophiques d''une méthode d''interprétation qui consiste à les replacer dans le contexte de l''enseignement et de la vie des écoles philosophiques. À côté d''études de détail consacrées à des termes philosophiques importants, on trouvera dans ce volume plusieurs contributions générales, justement célèbres, consacrées aux divisions de la philosophie, à l''organisation de l''enseignement dans les écoles philosophiques, à la répartition des disciplines ou encore à la figure du sage.

«Il filosofo non insegna agli uomini un mestiere particolare, e neanche li prepara a una professione particolare, ma cerca di trasformare la loro sensibilità, il loro carattere, il loro modo di vedere il mondo o di rapportarsi con gli altri uomini. Si potrebbe dire che insegna loro il mestiere dell’uomo». Se il compito della filosofia è più quello di educare che di informare, allora la filosofia è proprio l’educazione degli adulti. È in questi termini che Pierre Hadot evoca una concezione della filosofia come stile di vita che tutta la sua opera ha brillantemente contribuito a far rivivere. Grande lettore di filosofi antichi, da Socrate e Platone a Epitteto, Marco Aurelio e Plotino, ma anche di filosofi moderni e contemporanei, da Montaigne e Cartesio a Nietzsche e Merleau-Ponty, in questa raccolta di testi – rari o inediti – Hadot rilegge la storia del pensiero per aiutarci a riorientare la nostra vita e a reimparare a vedere il mondo. Siamo dunque pronti a farci (tras)formare dalla filosofia?

The Present Alone Is Our Happiness: Conversations with Jeannie Carlier and Arnold I. Davidson.

Questo importante testo di Pierre Hadot presenta i temi più cari al grande studioso recentemente scomparso: l'idea di natura, il modello filosofico di felicità, la figura del saggio nell'antichità. Con la lucidità che gli è propria, Hadot dimostra inoltre come, per gli antichi, la filosofia fosse un sistema di vita, che permetteva all'adepto di trovare il proprio posto nella città e nel mondo.Ne risulta una riflessione affascinante e quanto mai attuale sul valore sociale, oltre che etico, della filosofia. La limpida scrittura di Hadot ha il dono di ricreare vividamente il clima spirituale dell'antichità e la passione che egli prova per questi temi si trasmette immediatamente al lettore.

Przez całą naszą opowieść widoczne będą trzy splatające się nici przewodnie: słynna formuła Heraklita: „Natura lubi się ukrywać” i jej losy przez wieki; pojęcie tajników natury; wreszcie – obraz zasłoniętej Natury, przedstawionej jako Artemida-Izyda. Historia, którą opowiemy, zaczyna się więc symbolicznie w Efezie, w Azji Mniejszej, około roku 500 przed naszą erą, w dniu, kiedy – jak przekazuje tradycja – jeden z najdawniejszych myślicieli Grecji, Heraklit, w świątyni słynnej Artemidy Efeskiej złożył księgę, prawdopodobnie bez tytułu, w której podsumował całą swoją wiedzę. W księdze tej znajdowała się zagadkowa sentencja, trzy krótkie greckie słowa: φύσις κρύπτεσθαι φιλεῖ, tradycyjnie przekładane formułą: „Natura lubi się ukrywać”, choć wedle wszelkiego prawdopodobieństwa Heraklit nigdy nie miał na myśli takiego znaczenia.

German

Les articles rassembles dans ce recueil sont l'echo de quarante annees de recherches consacrees a Plotin et a son celebre disciple Porphyre. Ces etudes sont de style varie. Quelques-unes presentent des exposes synthetiques et generaux sur la pensee de ces auteurs, d'autres s'interessent plutot a des problemes particuliers de doctrine, notamment a la theorie de l'etre chez Plotin ou chez Porphyre, d'autres encore a des problemes psychologiques, comme celui de l'auto-erotique chez Plotin, d'autres enfin a des interpretations de texte ou a des problemes de critique textuelle. L'environnement spirituel des deux penseurs n'est pas oublie, notamment l'etrange phenomene des Oracles Chaldaiques. Pierre Hadot (1922 - 2010) a ete successivement chercheur au CNRS, Directeur d'etudes a l'Ecole pratique des Hautes Etudes (Ve section) et Professeur au College de France. Dans son oeuvre tres importante rappellons d'abord son edition-commentaire de Marius Victorinus (Sources chretiennes n69), Porphyre et Victorinus (Paris, Etudes augustieniennes 1968), ou toute la metaphysique neo-platonicienne est reconstituee; sa serie de traductions avec commentaires de traites de Plotin (Paris, Le Cerf depuis 1988), et tout un ensemble de travaux consacres a la philosophie hellenistque et romaine: Exercices spirituels et philosophie antique (1981; Albin-Michel, 2002), Introduction aux pensees de Marc-Aurele. La citadelle interieure (Paris, Fayard, 1992). Les Belles Lettres ont publie les deux premiers volumes de ses travaux et articles (Etudes et Philosophie ancienne, 1998 [reimpr. 2010]; Etudes de patristique et d'Histoire des concepts, 1999 [reimpr. 2010]) et le premier volume de son edition de Marc-Aurele.

Dans le plan trace a l'origine par Pierre Hadot pour rassembler ses principaux articles et contributions, un troisieme et dernier volume avait ete reserve au domaine de la patristique et de l'histoire des concepts. C'est ce volume que nous presentons aujourd'hui, helas apres la disparition de l'auteur. On trouvera donc seize articles ou contributions qui relevent presque tous des debuts de la carriere de l'auteur, au temps ou il etudiait Marius Victorinus et se preparait a donner son grand livre sur Porphyre; plusieurs articles concernent egalement les rapports entre les deux moities du monde antique, le monde grec et le monde latin, particulierement l'influence d'Origene sur les Peres latins (Ambroise et Augustin). Dans tous ces travaux, qu'ils soient brefs ou etendus, l'on reconnaitra sans peine les qualites qui ont fait de Pierre Hadot l'un des plus grands savants contemporains dans nos disciplines. On a egalement joint tous les comptes-rendus de ses cours a l'Ecole pratique des Hautes Etudes, qui permettront de suivre l'evolution de ses interets et comment il s'est porte graduellement vers la philosophie hellenistique. Pierre Hadot (1922 - 2010) a ete successivement chercheur au CNRS, Directeur d'etudes a l'Ecole pratique des Hautes Etudes (Ve section) et Professeur au College de France. Dans son oeuvre tres importante rappellons d'abord son edition-commentaire de Marius Victorinus (Sources chretiennes n69), Porphyre et Victorinus (Paris, Etudes augustieniennes 1968), ou toute la metaphysique neo-platonicienne est reconstituee; sa serie de traductions avec commentaires de traites de Plotin (Paris, Le Cerf depuis 1988), et tout un ensemble de travaux consacres a la philosophie hellenistque et romaine: Exercices spirituels et philosophie antique (1981; Albin-Michel, 2002), Introduction aux pensees de Marc-Aurele. La citadelle interieure (Paris, Fayard, 1992). Les Belles Lettres ont publie les deux premiers volumes de ses travaux et articles (Etudes et Philosophie ancienne, 1998 [reimpr. 2010]; Plotin, Porphyre. Etudes neoplatoniciennes, 1999 [reimpr. 2010]) et le premier volume de son edition de Marc-Aurele.

Collection des Études augustiniennes. Série Antiquité (EAA 32)

Collection des Études augustiniennes. Série Antiquité (EAA 33)

Die Selbstbetrachtungen Mark Aurels werden heute – wie schon seit Jahrhunderten – als eine unerschöpfliche Quelle der Weisheit geschätzt. Sie sind eine der wichtigsten Ausdrucksformen des Stoizismus und damit ein unverzichtbarer Text für jeden, der sich für die antike Philosophie interessiert. Pierre Hadot, ein herausragender Kenner des antiken Denkens, lehrte als Professor für Philosophie am berühmten Collège de France in Paris. Er hat hier ein Standardwerk geschaffen – nicht nur zum Verständnis von Leben und Werk Mark Aurels, sondern auch der stoischen Philosophie allgemein. Daher kann diese Einführung in die Selbstbetrachtungen auch als eine Einführung in den antiken Stoizismus gelesen werden.Pierre Hadots Buch ist eine fesselnde Studie des Philosophenkaisers. Zudem vermittelt es ein umfassendes Verständnis der Tradition und der Lehren des Stoizismus und gibt einen verständlichen Einblick in die Kultur des römischen Reiches im zweiten Jahrhundert.