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Relevant bibliographies by topics / Hadot, Pierre

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Academic literature on the topic 'Hadot, Pierre'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Hadot, Pierre"

1

Hutter, Horst. "Ad Pierre Hadot." New Nietzsche Studies 8, no. 1 (2009): 1–7. http://dx.doi.org/10.5840/newnietzsche2009/201081/21.

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Paquot, Thierry. "Pierre Hadot (1922-2010)." Hermès 57, no. 2 (2010): 187. http://dx.doi.org/10.4267/2042/38659.

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SCHEID, John. "Pierre Hadot (1922-2010)." La lettre du Collège de France, no. 30 (December 1, 2010): 43–46. http://dx.doi.org/10.4000/lettre-cdf.864.

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Hoffmann, Philippe. "Pierre Hadot (1922-2010)." Revue d'Etudes Augustiniennes et Patristiques 57, no. 2 (2011): iii—xii. http://dx.doi.org/10.1484/j.rea.5.101091.

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Goulet, Richard. "Pierre Hadot 1922-2010." International Journal of the Platonic Tradition 4, no. 2 (2010): 109–13. http://dx.doi.org/10.1163/187254710x525337.

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Almeida Júnior, George Matias de. "Atopia em Pierre Hadot (parte 1)." Revista Archai, no. 18 (2016): 347–86. http://dx.doi.org/10.14195/1984-249x_18_10.

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Oliveira, Loraine. "The figure of Socrates according to Pierre Hadot." Revista Archai, no. 18 (2016): 317–46. http://dx.doi.org/10.14195/1984-249x_18_9.

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Laugier, Sandra. "Pierre Hadot as a Reader of Wittgenstein." Paragraph 34, no. 3 (2011): 322–37. http://dx.doi.org/10.3366/para.2011.0028.

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Pierre Hadot (1922–2010), professor of ancient philosophy at the Collège de France, published, in the late 1950s and early 1960s, some of the earliest work on Wittgenstein to appear in French. Hadot conceived of philosophy as an activity rather than a body of doctrines and found in Wittgenstein a fruitful point of departure for ethical reflection. Hadot's understanding of philosophy as a spiritual exercise — articulated through his reading of ancient philosophy but also the American transcendentalists Henry David Thoreau and Ralph Waldo Emerson — will find an echo in Wittgenstinian thinkers su

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Busellato, Stefano. "A interpretação nietzschiana de Pierre Hadot." Cadernos Nietzsche 42, no. 1 (2021): 253–74. http://dx.doi.org/10.1590/2316-82422021v4201sb.

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Resumo: Com a própria concepção de “filosofia como modo de viver”, Pierre Hadot inaugurou uma das mudanças de paradigmas exegéticos mais significativas do período recente. Elaborada a partir de autores antigos, as características e as razões interpretativas desse novo paradigma tornam a proposta de Hadot capaz de abarcar outras épocas e autores diversos. Dentre eles, um papel de destaque é confiado a Friedrich Nietzsche, sobre o qual Hadot detém-se com regularidade e insistência em muitas de suas obras. O presente artigo oferece uma reconstrução do percurso teórico-filosófico que levou o estud

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Hoffmann, Philippe. "Pierre Hadot (1922‑2010), in memoriam." Revista Archai, no. 18 (2016): 291–316. http://dx.doi.org/10.14195/1984-249x_18_8.

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Dissertations / Theses on the topic "Hadot, Pierre"

1

PEREZ, SANTANA LAURA ELIZABETH 559425, and SANTANA LAURA ELIZABETH PEREZ. "Resonancia de los ejercicios espirituales de Pierre Hadot en el psicoanálisis de Lacan." Tesis de doctorado, Universidad Autónoma del Estado de México, 2019. http://hdl.handle.net/20.500.11799/105574.

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Colares, Lorrayne Bezerra Vasconcelos. "Filosofia como arte de viver : uma análise da crítica de Pierre Hadot à estética da existência foucaultiana." reponame:Repositório Institucional da UnB, 2016. http://repositorio.unb.br/handle/10482/21008.

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Dissertação (mestrado)—Universidade de Brasília,Instituto de Ciências Humanas, Programa de Pós-Graduação em Filosofia, 2016.<br>Submitted by Fernanda Percia França (fernandafranca@bce.unb.br) on 2016-07-13T12:34:20Z No. of bitstreams: 1 2016_LorrayneBezerraVasconcelosColares.pdf: 925663 bytes, checksum: a5a29f17219ce28ddc73ffbad6bd7aeb (MD5)<br>Approved for entry into archive by Marília Freitas(marilia@bce.unb.br) on 2016-07-26T11:24:49Z (GMT) No. of bitstreams: 1 2016_LorrayneBezerraVasconcelosColares.pdf: 925663 bytes, checksum: a5a29f17219ce28ddc73ffbad6bd7aeb (MD5)<br>Made available in DS

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Naud, Jonathan. "Le stoïcisme impérial et la conversion philosophique." Mémoire, Université de Sherbrooke, 2010. http://savoirs.usherbrooke.ca/handle/11143/2667.

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Ce mémoire cherche à mieux comprendre le phénomène de la conversion philosophique dans l'Antiquité, plus particulièrement dans le stoïcisme impérial (Sénèque, Épictète, Marc Aurèle). Après une analyse conceptuelle de la conversion qui s'appuie sur des sources contemporaines, ce mémoire fait l'étude des interprétations de la conversion stoïcienne par Pierre Hadot et Michel Foucault. Cette étude se conclut sur le constat de problèmes importants dans ces deux interprétations. Ce mémoire poursuit avec une analyse lexicologique des termes grec (epistrophè) et latin (conversio) pouvant désigner la c

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PEREZ, SANTANA LAURA ELIZABETH 559425, and SANTANA LAURA ELIZABETH PEREZ. "Pierre Hadot y los ejercicios espirituales de la filosofía helenística: la posibilidad de su pertinencia en la época contemporánea." Tesis de maestría, UNIVERSIDAD AUTÓNOMA DEL ESTADO DE MÉXICO, 2015. http://hdl.handle.net/20.500.11799/49495.

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Pierre Hadot nació en París el 21 de febrero de 1922 y murió en Orsay el 24 de abril del 2010. Fue profesor de filosofía helenística y romana en el Collège de France de 1982 a 1991, y posteriormente profesor titular de dicha institución. Hadot recibió inspiración de Pierre de la Ramée, antiguo profesor del Collège de France en el siglo XVI, quien condensa el espíritu de esa tradición institucional: retórico independiente, antidogmático y crítico extremadamente riguroso del excesivo escolasticismo de algunas universidades en las que Aristóteles era modelo único y base de toda investigación filo

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Duns, Ryan Gerard. "Spiritual Exercises for a Secular Age? William Desmond's Theological Achievement." Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:108206.

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Thesis advisor: Brian D. Robinette<br>This project attempts to respond to Charles Taylor's invitation, made in A Secular Age, for "new and unprecedented itineraries" capable of guiding seekers toward an encounter with God. Today, many Westerners find belief in God difficult if not impossible. This essay begins with an overview of Taylor's secularization narrative and explores the causes and pressures that have made belief in the Transcendent problematic. To respond to Taylor's summons for new itineraries, I turn in Chapters 2-4 to the work of philosopher William Desmond. After introducing read

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Moiteiro, Carlos Renato. "A finalidade da ascese no estoicismo imperial : leituras de Michel Foucault e Pierre Hadot / Carlos Renato Moiteiro ; orientador, César Candiotto." reponame:Biblioteca Digital de Teses e Dissertações da PUC_PR, 2010. http://www.biblioteca.pucpr.br/tede/tde_busca/arquivo.php?codArquivo=1850.

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Dissertação (mestrado) - Pontifícia Universidade Católica do Paraná, Curitiba, 2010<br>Bibliografia: f. 112-118<br>Entre as principais contribuições do estoicismo imperial para a produção filosófica posterior está a noção de ascese, nome dado aos mais variados tipos de exercícios físicos e práticas intelectuais como as abstinências, as práticas de resistência à dor e<br>Parmi les principales contributions du stoïcisme impérial pour la production philosophique postérieur se trouve la notion philosophique de l'ascèse, nom donné à plusieurs types d'exercices physiques et pratiques intellectuelles

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Kramer, Eli Orner. "The Principles of Philosophical Community." OpenSIUC, 2018. https://opensiuc.lib.siu.edu/dissertations/1552.

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There are three central orientations, or modes, forming a “tripod” as it were, that grounds philosophy as a cultural activity. The two commonly known modes are, first philosophical geniuses who make models of reality in their “solitary burrows” (such as a Kant and Peirce); and, second, philosophical wanderers who have an embodied praxis, performing wisdom wherever they travel (such as Diogenes of Sinope and Takuan Soho). There is however another primary and largely neglected mode of philosophy which is mutually reinforced ethical praxis rooting in a shared cosmopolitan place. In this disserta

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Barcelos, Simone de Magalhães Vieira. "Filosofia, exercícios espirituais e formação do homem na antiguidade." Universidade Federal de Goiás, 2017. http://repositorio.bc.ufg.br/tede/handle/tede/8041.

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Submitted by JÚLIO HEBER SILVA (julioheber@yahoo.com.br) on 2017-12-13T18:07:41Z No. of bitstreams: 2 Tese - Simone de Magalhães Vieira Barcelos - 2017.pdf: 2379413 bytes, checksum: 0d1d6e71309b33cdae85ca9d6f827c9a (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5)<br>Approved for entry into archive by Luciana Ferreira (lucgeral@gmail.com) on 2017-12-14T10:18:50Z (GMT) No. of bitstreams: 2 Tese - Simone de Magalhães Vieira Barcelos - 2017.pdf: 2379413 bytes, checksum: 0d1d6e71309b33cdae85ca9d6f827c9a (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf842

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López, Balbontin Natacha. "Filosofin som livsform i kristen språkdräkt : Det platonska arvet hos kyrkofädernaAugustinus och Origenes." Thesis, Umeå universitet, Institutionen för idé- och samhällsstudier, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-163351.

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Drouin-Trempe, Victor. "Une philosophie de l’expérience : Pierre Hadot et les chapitres intérieurs du Zhuangzi." Thèse, 2009. http://hdl.handle.net/1866/3803.

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Pierre Hadot, dans Qu’est-ce que la philosophie antique? et dans Exercices spirituels et philosophie antique, propose une relecture des textes fondateurs de la philosophie occidentale afin de démontrer qu’originellement, les philosophes de l’Antiquité avaient pour but non seulement d’élaborer une systématisation rationnelle du monde, mais également de modifier concrètement, grâce à certains exercices, leur manière de vivre. Aujourd’hui, cette conception de la philosophie n’est plus privilégiée : l’aspect intellectuel à pris le dessus sur l’aspect expérientiel, ce qui incite à considérer la phi

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Books on the topic "Hadot, Pierre"

1

Pierre Hadot: L'enseignement des antiques, l'enseignement des modernes. Éditions Rue d'Ulm, 2010.

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Pierre, Hadot, ed. Traité 50: III, 5 /Plotin ; introduction, traduction, commentaire et notes par Pierre Hadot. Editions du Cerf, 1990.

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Simonazzi, Moreno. La formazione del soggetto nell'antichità: La lettura di Michel Foucault e di Pierre Hadot. Aracne, 2007.

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La formazione del soggetto nell'antichità: La lettura di Michel Foucault e di Pierre Hadot. Aracne, 2007.

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Pierre Hadot. Éditions Rue d'Ulm, 2010. http://dx.doi.org/10.14375/np.9782728804368.

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Testa, Federico, Matthew Sharpe, Pierre Hadot, and Michael Ure. Selected Writings of Pierre Hadot: Philosophy As Practice. Bloomsbury Publishing Plc, 2020.

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Selected Writings of Pierre Hadot: Philosophy As Practice. Bloomsbury Publishing Plc, 2020.

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Clark, Stephen R. L., Michael McGhee, and Michael Chase. Philosophy As a Way of Life: Ancients and Moderns - Essays in Honor of Pierre Hadot. Wiley & Sons, Incorporated, John, 2013.

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Clark, Stephen R. L., Michael McGhee, and Michael Chase. Philosophy As a Way of Life: Ancients and Moderns - Essays in Honor of Pierre Hadot. Wiley & Sons, Incorporated, John, 2013.

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Thorsteinsson, Runar M. Philosophy and Philosophical Sages in the Graeco-Roman World. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198815228.003.0002.

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This chapter addresses the question of the ways in which the ancients discussed and viewed philosophy as a discipline. Basing its main argument on the work of Pierre Hadot, the study argues that ancient philosophers understood philosophy primarily as the ‘art of living’, a way of life, which, in turn, points to the importance of classical virtue theory in this respect. The chapter also examines the question of how Graeco-Roman philosophers described the character of the philosophical sage, focusing on such descriptions in the first and second century, using the writings of Seneca as an example

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Book chapters on the topic "Hadot, Pierre"

1

Rizvi, Sajjad H. "Approaching Islamic Philosophical Texts: Reading Mullā Sadrā Šīrāzī (d. 1635) with Pierre Hadot." In Philosophy as a Way of Life. John Wiley & Sons Ltd, 2013. http://dx.doi.org/10.1002/9781118609187.ch8.

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Cremonesi, Laura. "Pierre Hadot and Michel Foucault on Spiritual Exercises: Transforming the Self, Transforming the Present." In Foucault and the History of Our Present. Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137385925_13.

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Sharpe, Matthew. "Pierre Hadot." In French and Italian Stoicisms. Bloomsbury Academic, 2021. http://dx.doi.org/10.5040/9781350082069.0019.

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Moss, Anne Eakin. "Cinema as Spiritual Exercise: Tarkovsky and Hadot." In ReFocus: The Films of Andrei Tarkovsky. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474437233.003.0013.

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This chapter examines Tarkovsky’s cinema in relation to contemporary philosopher Pierre Hadot’s concept of spiritual exercises. As the chapter demonstrates, each of Tarkovsky’s films could be seen as such spiritual exercises because of numerous parallels with Hadot’s theory: all his protagonists demand of themselves extreme forms of mental concentration, focused on goals that depart from the everyday and can only be seen as metaphysical, and all of them are quixotic seekers passionately involved in spiritually transcendent quests characterized by deep attention to the world around them. Furthermore, the author argues, the viewer’s experience could also serve as an example of Hadot’s idea of how spiritual exercises might be practiced via deepening and transforming habitual perception.

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Lodge, Paul, and Lloyd Strickland. "Introduction, including a sketch of Leibniz’s life and philosophical works." In Leibniz's Key Philosophical Writings. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198844983.003.0001.

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The noted historian of the philosophy of late antiquity Pierre Hadot once remarked: I always prefer to study a philosopher by analysing his or her works rather than looking to put together a system by extracting theoretical propositions from his or her works, separated from their context. The works are alive; they are an act, a movement that carries the author and the reader....

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Aguirre, Adriana Obando. "LA FILOSOFÍA COMO FORMA DE VIDA EN PERSPECTIVA DE PIERRE HADOT." In Reflexão sobre Temas e Questões em Áreas afins à Filosofia 2. Atena Editora, 2021. http://dx.doi.org/10.22533/at.ed.7312111037.

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Santos, Mateus. "PIERRE HADOT E A FILOSOFIA ANTIGA ENTRE A ORALIDADE E A SABEDORIA." In XX Semana Acadêmica do PPG em Filosofia da PUCRS, Vol. 1. Editora Fundação Fênix, 2020. http://dx.doi.org/10.36592/9786587424415-14.

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Inwood, Brad. "1. Ancient Stoicism and modern life." In Stoicism: A Very Short Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/actrade/9780198786665.003.0001.

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In the ancient world of the Greeks and Romans, the idea of philosophy as a way of life had its fullest and clearest development in Stoicism. ‘Ancient Stoicism and modern life’ provides an overview of Stoicism’s major figures. The Stoic school was founded by Zeno in the late 4th century bce. His students, Cleanthes and Aristo, developed different interpretations of Stoic philosophy—Large Stoicism and Minimal Stoicism, respectively. However, it is the work of much later writers—Seneca, Epictetus, and Marcus Aurelius—that is accessible today. The application of Stoicism to modern life by French philosopher Pierre Hadot and American fighter pilot James Stockdale is also considered.

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O’Meara, Lucy. "Barthes and the Lessons of Ancient Philosophy." In Interdisciplinary Barthes. British Academy, 2020. http://dx.doi.org/10.5871/bacad/9780197266670.003.0009.

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Roland Barthes was a classicist by training; his work frequently alludes to the classical literary canon and the ancient art of rhetoric. This chapter argues that ancient Greco-Roman philosophy permits insights into Barthes’s very late work, particularly when we understand ancient philosophy not as an academic discipline, but as a mode of thought which prioritises an art of living. This chapter will focus on Barthes’s posthumously published Collège de France lecture notes (1977–80) and on other posthumous diary material, arguing that this work can be seen as part of a tradition of thought which has its roots in the ethics and care of the self proposed by ancient Greco-Roman philosophical thought. The chapter uses the work of the historian of ancient philosophy, Pierre Hadot, to set Barthes’s teaching in dialogue with Stoic and Epicurean thought, and subsequently refers to Stanley Cavell’s work on ‘moral perfectionism’ to demonstrate how Barthes’s final lecture courses, and the associated Vita Nova project, can be seen as efforts by Barthes to transform his ‘intelligibility’. Barthes’s late moral perfectionism, and the individualism of his teaching, corresponds to the ancient philosophical ethical imperative to think one’s way of life differently and thereby to transform one’s self.

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Bronowski, Ada. "The Invention of the System." In The Stoics on Lekta. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198842880.003.0001.

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This chapter offers a deep critique of a commonly held view that the Stoic system of philosophy consists in the tripartition of philosophy into logic, physics, and ethics. The teaching of philosophy is distinguished from the transmission of doctrine, showing that whilst tripartition might be useful for the former, the latter is concerned with the transmission of an interrelated whole which the Stoics call, for the first time in the history of philosophy, a ‘systēma’, whose internal regimentation is not dependent on tripartition. Views of successive generations of Stoics are analysed, including a vindication of the orthodoxy of Zeno of Tarsus and Posidonius, which leads to a broader reappraisal of the ancient historiography on these matters, sifting through the agendas of the first generation of Platonists and the later classifications of Sextus Empiricus; a critique of modern historiography is also broached, targeting in particular the work of Pierre Hadot. The Stoic notion of a systēma is examined in detail from different perspectives as the basis for the Stoic definitions of knowledge, science, and the constitution of an argument, as also, at the macro-level, for the structure of the cosmos, describing thus the foundations of the unity of the cosmic city, supported by cosmic sympathy, so as ultimately to identify lekta as the keystones of this structure.

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