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13 pages, 544 KB

Open AccessArticle

The Value of Art for Life: Critical Reflections on Creativity and the Art of Living Well

by Jill Marsden

Philosophies 2025, 10(3), 72; https://doi.org/10.3390/philosophies10030072 - 19 Jun 2025

Viewed by 618

The contribution that arts can make to our health and wellbeing is widely acknowledged in public discourse, with the concept of ‘creative health’ having come to prominence in the UK in the last ten years. This paper asks about the kinds of values [...] Read more.

The contribution that arts can make to our health and wellbeing is widely acknowledged in public discourse, with the concept of ‘creative health’ having come to prominence in the UK in the last ten years. This paper asks about the kinds of values at play in contemporary appeals to creativity by exploring the value of art for life from a philosophical perspective. Drawing on Pierre Hadot’s influential work on the ancient philosophical practice of the ‘art of living’, it goes on to consider how aesthetic perception of the world functions as a kind of model for philosophical perception. Inflecting these ideas with Friedrich Nietzsche’s genealogical critique of values, the paper examines the role of art and philosophy in relation to luxury and need, and to fundamental conditions of life enhancement. Building on this distinctive application of Nietzsche’s genealogy, it develops the question of how to assess the value of art for life outside the current neoliberal narratives of wellbeing and the creative industries. In its focus on values rather than ideals, the paper makes an original contribution to current thinking and practice in creative health. Full article

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11 pages, 240 KB

Open AccessArticle

A Spirituality for Cosmopolis

by Timothy P. Muldoon

Religions 2024, 15(12), 1466; https://doi.org/10.3390/rel15121466 - 1 Dec 2024

Viewed by 1543

Abstract

This essay will draw from the classical Greek notions of cosmopolis and cosmopolitanism—world citizenship—as a heuristic for contemplating the question of contemporary participation in a wholly good global society. The first part of this paper will explore how the ancient notion of cosmopolis [...] Read more.

This essay will draw from the classical Greek notions of cosmopolis and cosmopolitanism—world citizenship—as a heuristic for contemplating the question of contemporary participation in a wholly good global society. The first part of this paper will explore how the ancient notion of cosmopolis offers contemporary thinkers a compelling hermeneutic for considering cultural growth over history. Then, in part two, it will focus on spirituality, returning to the ancient Greek world through the lens of Pierre Hadot’s work on philosophy as spiritual exercise. Finally, this essay will engage Bernard Lonergan’s suggestion that cosmopolis as a heuristic is fundamentally oriented toward reversing the kinds of decline that emerge from shortsightedness and various forms of bias. Full article

(This article belongs to the Special Issue Spirituality for Community in a Time of Fragmentation)

19 pages, 259 KB

Open AccessArticle

Kierkegaard’s Descriptive Philosophy of Religion: The Imagination Poised between Possibility and Actuality

by David J. Gouwens

Philosophies 2024, 9(3), 84; https://doi.org/10.3390/philosophies9030084 - 11 Jun 2024

Viewed by 2008

Abstract

Rethinking the powers of the imagination, Søren Kierkegaard both anticipates and challenges contemporary approaches to a descriptive philosophy of religion. In contrast to the reigning approaches to religion in his day, Kierkegaard reconceives philosophy as, first of all, descriptive of human, including specifically [...] Read more.

Rethinking the powers of the imagination, Søren Kierkegaard both anticipates and challenges contemporary approaches to a descriptive philosophy of religion. In contrast to the reigning approaches to religion in his day, Kierkegaard reconceives philosophy as, first of all, descriptive of human, including specifically ethical and religious, existence. To this end, he develops conceptual tools, including a descriptive ontology of human existence, a “pluralist epistemology” exploring both cognitive and passional dimensions of religion, and a role for the poetic in philosophy, strikingly expressed in his observer figures who “imaginatively construct” “thought projects” to explore human existence. While this new descriptive account anticipates subsequent approaches to the philosophy of religion, it could be interpreted as another “objectivist” endeavor, yet Kierkegaard attempts more in this descriptive philosophy. He imaginatively deploys conceptual and rhetorical strategies maieutically to both describe and elicit self-reflection aimed at transformation, thus expanding the imagination’s uses for his readers. Comparing Kierkegaard to Pierre Hadot’s recovery of ancient Greek philosophy as “a way of life” will show how Kierkegaard also engages the particularity of “the Christian principle”, with implications for how philosophy can both describe and elicit the pathos of other religious traditions as well. Full article

(This article belongs to the Special Issue Kierkegaard’s Religious Thought in Relation to Current Religious Discourse)

18 pages, 565 KB

Open AccessArticle

“Their End Is Destruction”: Reading Philippians as Philosophical Dialogue

by Eric Covington

Religions 2024, 15(4), 462; https://doi.org/10.3390/rel15040462 - 8 Apr 2024

Cited by 1 | Viewed by 1411

Abstract

Paul’s address to the ekklesia in Philippi evidences an ideological conflict within the community. The letter encourages the community to persevere in a prescribed philosophy while simultaneously recognizing the presence of “opponents” (Phil 1:28) and “enemies” (Phil 3:18) against whom the community must [...] Read more.

Paul’s address to the ekklesia in Philippi evidences an ideological conflict within the community. The letter encourages the community to persevere in a prescribed philosophy while simultaneously recognizing the presence of “opponents” (Phil 1:28) and “enemies” (Phil 3:18) against whom the community must “stand firm” (Phil 4:1). Building on Pierre Hadot’s work in identifying ancient philosophy as a “way of life”, this article examines the nature of this ideological conflict by reading Philippians in light of the conventions of ancient philosophical dialogue. While the letter does not take the strict literary structure of a formal dialogue, it can rightly be understood as a philosophical text that is engaging in a critical conversation about competing philosophical “ways of life”. In this philosophical dialogue, Paul critiques the alternative way of life on offer to the Philippian ekklesia by portraying it as an insufficient way of life that will lead to destruction. He simultaneously presents his own philosophy as the one that is consistent with the appropriate “goal,” the right “mind,” and a consistent “way of life” that will help the community attain their ultimate telos. Full article

(This article belongs to the Special Issue Current Trends in Pauline Research: Philippians)

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13 pages, 274 KB

Open AccessArticle

Spiritual Exercises and the Question of Religion in the Work of Pierre Hadot

by Matthew Sharpe

Religions 2023, 14(8), 998; https://doi.org/10.3390/rel14080998 - 3 Aug 2023

Cited by 5 | Viewed by 3041

Abstract

This paper addresses John M. Cooper’s critique, and related critiques, of Pierre Hadot’s conception of philosophy as a way of life for collapsing the distinction between philosophy and religion, via the category of “spiritual exercises”. The paper has two parts. Part 1, a [...] Read more.

This paper addresses John M. Cooper’s critique, and related critiques, of Pierre Hadot’s conception of philosophy as a way of life for collapsing the distinction between philosophy and religion, via the category of “spiritual exercises”. The paper has two parts. Part 1, a pars destruens, will show how Hadot presents three cogent rebuttals of these charges, with which he was familiar as early as the 1980s, following the publication of the first edition of his 1981 collection, Exercises spirituels et philosophie antique. In part 2, a pars construens, putting aside the vexed category of “religion”, we will examine how Hadot reconsiders the place of the sacred in ancient philosophy, positioning the latter as not the attempt to rationally dispel any sense of the sacred in the world, but to relocate it from within the sanctioned cultic places and temples of traditional Greco-Roman religion to within the inner life of the godlike sage. Full article

(This article belongs to the Special Issue Religiosity and Spirituality in Philosophical Practice: Historical and Contemporary Perspectives)

11 pages, 259 KB

Open AccessArticle

Imagination and the Cosmic Consciousness in Chaucer’s The House of Fame

by Dominika Ruszkiewicz

Religions 2023, 14(8), 959; https://doi.org/10.3390/rel14080959 - 25 Jul 2023

Viewed by 2017

Abstract

The aim of this article is to situate Chaucer’s The House of Fame in the tradition of exercising the self as practiced by ancient philosophers and theorized by Pierre Hadot. It shows that Chaucer’s poem contains echoes of an ancient exercise referred to [...] Read more.

The aim of this article is to situate Chaucer’s The House of Fame in the tradition of exercising the self as practiced by ancient philosophers and theorized by Pierre Hadot. It shows that Chaucer’s poem contains echoes of an ancient exercise referred to as ‘the view from above’, which engages the faculties of the imagination in order to enable an individual to review their life and to situate it in the context of universal nature. The poet’s creative use of the ancient motif of the celestial flight, I will argue, distances him from those writers who use the theme to develop the contemptus mundi topos and affiliates him with those ancient thinkers who, like Marcus Aurelius, employ it to turn their attention to their own self, which may be achieved via meditations on the identity and homogeneity of all things (homoeides). It is Chaucer’s use of the view from above topos that vindicates the role of imagination by showing how it contributes to self-knowledge, that is, to an awareness of where one stands. Full article

(This article belongs to the Special Issue Visionary and Contemplative Practice in the Medieval World)

24 pages, 1012 KB

Open AccessArticle

The Therapy of Desire in Times of Crisis: Lessons Learned from Buddhism and Stoicism

by Xiaojun Ding, Yueyao Ma, Feng Yu and Lily M. Abadal

Religions 2023, 14(2), 237; https://doi.org/10.3390/rel14020237 - 9 Feb 2023

Cited by 7 | Viewed by 5734

Abstract

Desire is an important philosophical topic that deeply impacts everyday life. Philosophical practice is an emerging trend that uses philosophical theories and methods as a guide to living a eudaimonic life. In this paper, we define desire philosophically and compare different theories of [...] Read more.

Desire is an important philosophical topic that deeply impacts everyday life. Philosophical practice is an emerging trend that uses philosophical theories and methods as a guide to living a eudaimonic life. In this paper, we define desire philosophically and compare different theories of desire in specific Eastern and Western traditions. Based on the Lacanian conceptual–terminological triad of “Need-Demand-Desire”, the research of desire is further divided into three dimensions, namely, the subject of desire, the object of desire, and the desire itself. The concept of desire is then analyzed from this triad and these three dimensions through different philosophical theories. This paper selects Buddhism as the representative of Eastern tradition, and Stoicism as the representative of the West, paying special attention to Stoicism’s “spiritual exercises” following Pierre Hadot. By exploring and comparing the Buddhist paths to liberation from suffering (i.e., the Four Noble Truths and the Noble Eightfold Path) and the two theoretical pillars in Stoicism (i.e., the notions of “living according to nature” and “the dichotomy of control”), practical guidance is then provided for understanding and regulating desire in times of crisis. This understanding and regulation of desire constitutes a philosophical therapy for today’s troubles, particularly those caused by excessive or irrational desires. Full article

(This article belongs to the Special Issue Religiosity and Spirituality in Philosophical Practice: Historical and Contemporary Perspectives)

12 pages, 3100 KB

Open AccessArticle

Escaping Plato’s Cave as a Mystical Experience: A Survey in Sufi Literature

by Heydar Shadi

Religions 2022, 13(10), 970; https://doi.org/10.3390/rel13100970 - 14 Oct 2022

Viewed by 4617

Abstract

This paper puts forward a mystical reading of Plato’s Allegory of the Cave by comparing it with some allegories from Sufi literature, Islamic mystical tradition. The paper argues that the determining parts of the allegory, such as escaping the cave as the world [...] Read more.

This paper puts forward a mystical reading of Plato’s Allegory of the Cave by comparing it with some allegories from Sufi literature, Islamic mystical tradition. The paper argues that the determining parts of the allegory, such as escaping the cave as the world of shadows; seeing the sun/truth and becoming a philosopher; and the necessity of returning to the cave, have significant similarities to what Sufis have said about their mystical experience and spiritual enlightenment. The paper compares the Allegory of the Cave with some similar allegories in Sufi literature, focusing on the allegories of prison, hunting the shadows of a flying bird, dying before dying, and the elephant in the dark Room in Rumi’s works. After an introduction to the reception of Plato in the Islamic intellectual tradition and different interpretations of the Allegory of the Cave, this paper discusses four similarities between these allegories. Finally, the paper supports the mystical reading of Plato’s Cave by using Pierre Hadot’s thesis on Philosophy as a Way of Life, which challenges the sharp dichotomy of philosophy and mysticism in mainstream intellectual historiography. Full article

(This article belongs to the Special Issue Mystical Theology and Muslim-Christian Dialogue-1st Edition)

14 pages, 401 KB

Open AccessArticle

Did Socrates Meditate? On Some Traces of Contemplative Practices in Early Greco-Latin Philosophy

by John Michael Chase

Religions 2022, 13(6), 479; https://doi.org/10.3390/rel13060479 - 25 May 2022

Cited by 1 | Viewed by 5683

Abstract

Following insights by Pierre Hadot, I suggest that although explicit discussions of practices of breath control and other psychosomatic techniques of contemplative attention management are conspicuously absent in early Greek thought, there are some signs that analogous practices did exist, perhaps as early [...] Read more.

Following insights by Pierre Hadot, I suggest that although explicit discussions of practices of breath control and other psychosomatic techniques of contemplative attention management are conspicuously absent in early Greek thought, there are some signs that analogous practices did exist, perhaps as early as Socrates. The combined evidence of Aristophanes and Plato suggests that Socrates may have engaged in a practice that has key features in common with meditative practices and experiences as attested in Zen Buddhism. This technique consists in two stages: an initial practice of top-down, voluntary, egocentric focused meditation resulting in a state of “absorption” or abstraction from all sensory input, followed by the practice of a more bottom-up, open, other-centered (allocentric) form of meditation, intended to provide a more global or universal perspective, in which the practitioner situates herself as a part of the cosmos. This paper includes discussion of “withdrawal” into oneself as a contemplative practice in Plato, Marcus Aurelius, Evagrius Ponticus, and Gregory Palamas. Full article

(This article belongs to the Special Issue Study, Reflection, and Cultivation: Integrative Paths to Wisdom from Buddhist and Comparative Perspectives)

22 pages, 604 KB

Open AccessArticle

Philosophical Practice as Spiritual Exercises towards Truth, Wisdom, and Virtue

by Xiaojun Ding and Feng Yu

Religions 2022, 13(4), 364; https://doi.org/10.3390/rel13040364 - 15 Apr 2022

Cited by 13 | Viewed by 7051

Abstract

The concept of spirituality has a long philosophical history. Based on detailed studies of a history of spiritual exercises from Socrates, the Stoics, Epicureanism, to early Christianity, the former catholic priest Pierre Hadot conceives philosophical practice as spiritual exercises in learning how to [...] Read more.

The concept of spirituality has a long philosophical history. Based on detailed studies of a history of spiritual exercises from Socrates, the Stoics, Epicureanism, to early Christianity, the former catholic priest Pierre Hadot conceives philosophical practice as spiritual exercises in learning how to live a philosophical life. Following this idea, a number of philosophers such as Gerd B. Achenbach started the contemporary movement of philosophical practice in the 1980s, which aimed to apply philosophical theories and methods to discussions about issues people constantly encounter in life, mainly in the forms of philosophical counseling and philosophical therapy. In this paper, after showing that philosophical practice has already become a new frontier in philosophical research, we further argue that philosophical practice as spiritual exercises is an exercise of reason and logos, while certain kinds of religious exercises such as Zen arts can also constitute an important part of philosophical practice. We conclude that in light of the distinct plurality of the methods and modes of philosophical practice and the spiritual exercises involved, philosophical practice can be considered a meaningful and applicable approach to pursuing truth, wisdom, and virtue, which is of great didactic and ethical significance in the post-COVID-19 era. Full article

(This article belongs to the Section Religions and Humanities/Philosophies)

13 pages, 260 KB

Open AccessArticle

Of Prophecy and Piety: Spinoza’s Tractatus Theologico-Politicus between al-Farabî and Erasmus

by Michiel Leezenberg

Philosophies 2021, 6(2), 51; https://doi.org/10.3390/philosophies6020051 - 20 Jun 2021

Cited by 2 | Viewed by 3845

Abstract

In this contribution, I discuss some less well-known premodern and early modern antecedents of Spinoza’s concepts and claims in the Tractatus Theologico-Politicus. On the one hand, I will argue, Spinoza’s notion of prophecy owes more to Moses Maimonides than to any Christian [...] Read more.

In this contribution, I discuss some less well-known premodern and early modern antecedents of Spinoza’s concepts and claims in the Tractatus Theologico-Politicus. On the one hand, I will argue, Spinoza’s notion of prophecy owes more to Moses Maimonides than to any Christian author; and through Maimonides, Spinoza may be linked to the discussion of prophecy in The Virtuous City by the tenth-century Islamic philosopher al-Farabî. Spinoza’s concern with prophecy as a popular formulation of the Divine Law may be fruitfully seen in the light of these two authors. On the other hand, Spinoza’s notion of pietas has arguably been shaped by a number of early modern authors from the Low Countries, including Thomas a Kempis and Erasmus: it does not consist in merely obeying the law, but also has a clear devotional and theist dimension of love for God and for one’s neighbors. As such, it may be associated with recent ideas on philosophy and spiritual exercises. These findings have a number of non-trivial implications for Spinoza’s place in the rise of modern, academic Western philosophy. I will discuss these implications in the context of Pierre Hadot’s influential views on philosophy as a way of life and Michel Foucault’s notion of spirituality. Full article

(This article belongs to the Special Issue Spinoza’s Theological-Political Treatise (1670–2020). Commemorating A Long-Forgotten Masterpiece)

24 pages, 588 KB

Open AccessFeature PaperArticle

The Platonist Christianity of Marius Victorinus

by Stephen A. Cooper

Religions 2016, 7(10), 122; https://doi.org/10.3390/rel7100122 - 1 Oct 2016

Cited by 1 | Viewed by 8389

Abstract

Marius Victorinus is the first representative of Platonist Christianity in the Latin church whose works display knowledge of Plotinus and Porphyry. Scholarship prior to the work of Pierre Hadot in the mid-twentieth century tended to treat him as an isolated figure, ignored by [...] Read more.

Marius Victorinus is the first representative of Platonist Christianity in the Latin church whose works display knowledge of Plotinus and Porphyry. Scholarship prior to the work of Pierre Hadot in the mid-twentieth century tended to treat him as an isolated figure, ignored by later Latin Christians who knew better how to moderate their Platonist borrowings. Scholars since then have been more willing to see Victorinus as earnest Christian who let himself be guided by the community standards of the church as laid out in the biblical canon and creedal definitions. Recent work on Victorinus’ sources has shown him to be more eclectic in his use of philosophical sources than previously thought and for that reason more creative in formulating his Platonist–Christian synthesis. After reviewing important lines of development in scholarship on Victorinus, this article focuses on his Platonist-inspired teaching about the soul as expressed in the three genres of his Christian works: theological treatises, hymns, and scriptural commentaries. The consistent “insider” stance of Victorinus in all of these different genres of theological writings suggests that the extremely Platonist character of his theology, when considered in light of other early Christian thinkers, is a difference of degree and not kind. Full article

(This article belongs to the Special Issue Plato among the Christians)

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