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Journal articles on the topic 'Philosophy as a way of life'

Author: Grafiati

Published: 4 June 2021

Last updated: 15 February 2022

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1

Hankey, Wayne J. "Philosophy as Way of Life for Christians ?" Dossier 59, no. 2 (2003): 193–224. http://dx.doi.org/10.7202/007419ar.

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Abstract Pierre Hadot’s purpose in developing the notion of ancient philosophy as exercice spirituel was to provide an alternative to religion. Within this framework Hadot blames the triumph of Christianity and medieval scholasticism as exemplified in Aquinas for the perte de la philosophie comme manière de vivre. The judgment he applies to Aquinas falls equally on ancient Neoplatonism. In fact, however ; for both, there is nothing abstract about the theory philosophy gives to the ascent to God : philosophy is a way of life which transforms us towards deiformity. Like its Neoplatonic predecess

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2

Sellars, John. "Philosophy as a Way of Life." Philosophers' Magazine, no. 83 (2018): 60–65. http://dx.doi.org/10.5840/tpm201883103.

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3

Skowroñski, Chris. "Philosophy as a Way of Life." Overheard in Seville: Bulletin of the Santayana Society 25, no. 25 (2007): 28–29. http://dx.doi.org/10.5840/200725256.

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4

Flynn, Thomas. "Philosophy as a way of life." Philosophy & Social Criticism 31, no. 5-6 (2005): 609–22. http://dx.doi.org/10.1177/0191453705055492.

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5

Johnson, Gregory R. "Philosophy as a Way of Life." New Vico Studies 18 (2000): 135–38. http://dx.doi.org/10.5840/newvico20001814.

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6

Smith, Steven B. "Philosophy as a Way of Life: The Case of Leo Strauss." Review of Politics 71, no. 1 (2009): 37–53. http://dx.doi.org/10.1017/s0034670509000047.

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AbstractIn this paper I consider Strauss's case for philosophy as a “way of life.” Strauss's case rests, I believe, on a view of philosophy first as a quest—an erotic aspiration—for knowledge of the whole and second as committed to a skeptical view of our ability ever to attain to such knowledge. Moreover, can the philosophic life defend itself against its most powerful alternative, namely, the case for revealed religion or does philosophy itself rest upon an act of faith of its own? I argue that philosophy has the resources to defend itself but only once it is understood as an open-ended (“ze

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7

Svoboda. "Environmental Philosophy as a Way of Life." Ethics and the Environment 21, no. 1 (2016): 39. http://dx.doi.org/10.2979/ethicsenviro.21.1.02.

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8

Lodge, Paul. "LEIBNIZ’S PHILOSOPHY AS A WAY OF LIFE?" Metaphilosophy 51, no. 2-3 (2020): 259–79. http://dx.doi.org/10.1111/meta.12413.

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9

Faustino, Marta. "PHILOSOPHY AS A WAY OF LIFE TODAY." Metaphilosophy 51, no. 2-3 (2020): 357–74. http://dx.doi.org/10.1111/meta.12415.

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10

Hidalgo, Javier. "WHY PRACTICE PHILOSOPHY AS A WAY OF LIFE?" Metaphilosophy 51, no. 2-3 (2020): 411–31. http://dx.doi.org/10.1111/meta.12421.

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11

Epler, Gary R. "Eplerian Philosophy for a New Way of Life." Open Journal of Philosophy 11, no. 01 (2021): 171–77. http://dx.doi.org/10.4236/ojpp.2021.111013.

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12

MORRISON, DONALD. "THE ANCIENT SCEPTIC'S WAY OF LIFE." Metaphilosophy 21, no. 3 (1990): 204–22. http://dx.doi.org/10.1111/j.1467-9973.1990.tb00524.x.

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13

Cooke, Elizabeth F. "Pragmatism as a Way of Life." Analysis 78, no. 4 (2018): 754–66. http://dx.doi.org/10.1093/analys/any068.

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14

Urstad, Kristian, and Tor Freyr. "Philosophy as a Way of Life in Xenophon's Socrates." E-LOGOS 17, no. 1 (2010): 1–14. http://dx.doi.org/10.18267/j.e-logos.286.

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15

Johansson. "Perfectionist Philosophy as a (an Untaken) Way of Life." Journal of Aesthetic Education 48, no. 3 (2014): 58. http://dx.doi.org/10.5406/jaesteduc.48.3.0058.

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16

Sellars, John. "RENAISSANCE HUMANISM AND PHILOSOPHY AS A WAY OF LIFE." Metaphilosophy 51, no. 2-3 (2020): 226–43. http://dx.doi.org/10.1111/meta.12409.

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17

Peters, Michael A., and Jeff Stickney. "Wittgenstein at Cambridge: Philosophy as a way of life." Educational Philosophy and Theory 51, no. 8 (2018): 767–78. http://dx.doi.org/10.1080/00131857.2018.1524704.

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18

Sellars, John. "Shaftesbury, Stoicism, and Philosophy as a Way of Life." Sophia 55, no. 3 (2015): 395–408. http://dx.doi.org/10.1007/s11841-015-0483-z.

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19

Kulkarni, Claudette. "Finding Their Voices: Philosophy as a Way of Life." Janus Head 8, no. 1 (2005): 355–60. http://dx.doi.org/10.5840/jh20058163.

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20

Higgins, Kathleen. "Zarathustra’s Stammer as a Way of Life." International Studies in Philosophy 20, no. 2 (1988): 117–22. http://dx.doi.org/10.5840/intstudphil1988202135.

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21

West, Peter, and Michela Massimi. "Interview with Invited Speaker Michela Massimi, Philosophy as a Way of Life." Perspectives 8, no. 1 (2018): 31–34. http://dx.doi.org/10.2478/pipjp-2018-0004.

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AbstractMichela Massimi is a Professor of Philosophy of Science at the University of Edinburgh and was the keynote speaker for Philosophy as a Way of Life. She is currently the PI for an ERC-funded project ʽPerspectival Realism. Science, Knowledge, and Truth from a Human Vantage Point.ʼ Massimi has extensive experience working on interdisciplinary projects and has frequently engaged in public philosophy. In this interview, she discusses the future of research in the UK post-Brexit, the challenges and rewards of interdisciplinary research, shares some thoughts on the history of philosophy and s

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22

Wills, David. "Which Way Back (way back)?" Philosophy Today 64, no. 2 (2020): 451–65. http://dx.doi.org/10.5840/philtoday202062344.

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This essay considers together two recent posthumous publications by Derrida: Geschlecht III, and La vie la mort, both of which raise questions concerning translation. In Geschlecht III that is first of all the problem of how to translate the German word, how Heidegger’s reading of Trakl profits from, or loses in its translation, and how Derrida’s reading of Heidegger either does or does not translate Heidegger’s own interpretive practice. Reference to La vie la mort enables analysis of Benjamin’s concept of translation as a form of life that is “not limited to organic corporeality,” and conseq

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23

Domènich, Cristian Tolsa. "Feke, Jacqueline. Ptolemy’s Philosophy: Mathematics as a Way of Life." Aestimatio: Critical Reviews in the History of Science 14 (October 6, 2020): 27–37. http://dx.doi.org/10.33137/aestimatio.v14i0.34909.

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24

Medvedeva, Evgeniya Evgen'evna. "PHILOSOPHY AS A WAY OF LIFE: L. WITTGENSTEIN’S PHILOSOPHICAL SEARCH." Manuscript, no. 12 (December 2019): 179–83. http://dx.doi.org/10.30853/manuscript.2019.12.34.

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25

DUBROVSKIY, D. I., and Yu M. REZNIK. "Philosophy as Profession, Career and Way of Life. Part I." Personality.Culture.Society 21, no. 3-4 (2019): 236–57. http://dx.doi.org/10.30936/1606-951x-2019-21-3/4-236-257.

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26

DUBROVSKIY, D. I., and Yu M. REZNIK. "Philosophy as Profession, Career and Way of Life. Part II." Personality.Culture.Society 22, no. 1-2 (2020): 200–211. http://dx.doi.org/10.30936/1606-951x-2020-22-1/2-200-211.

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27

Van Brummelen, Glen. "Jacqueline Feke Ptolemy’s philosophy: mathematics as a way of life." British Journal for the History of Mathematics 34, no. 2 (2019): 118–19. http://dx.doi.org/10.1080/26375451.2019.1582259.

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28

Balogová, Beáta. "Personal assistance as a way to philosophy of independent life." Kontakt 9, no. 1 (2007): 42–53. http://dx.doi.org/10.32725/kont.2007.006.

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29

Bagdasaryan, N. G. "Universal History as a Way of Life." E-Journal of Dubna State University. A series "Science of man and society -, no. 4 (2020): 57–63. http://dx.doi.org/10.37005/2687-0231-2020-0-12-57-63.

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We consider the legacy of A.P. Nazaretyan, a thinker of an extremely wide range, one of the developers of the international research project of Universal History (in English-speaking countries Big History, in Spanish-speaking countries Megahistoria, in German-speaking countries Weltallgeschichte), post-disciplinary, or problem knowledge, representing Russia in it. He has made many efforts to introduce the concept into university education, in particular, reading a course at Dubna University. His chapter in the textbook for undergraduate and graduate students "History, Philosophy and Methodolog

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30

Aliaiev, G. E., and A. S. Tsygankov. "SIMON L. FRANK: LIFE AND DOCTRINE." RUDN Journal of Philosophy 23, no. 2 (2019): 172–91. http://dx.doi.org/10.22363/2313-2302-2019-23-2-172-191.

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The article discusses major biographical milestones and provides a general evolution of philosophical views of the Russian philosopher Simon L. Frank. At the initial stage of the creative way, Frank is an economist and critical Marxist. Appeal to philosophy in the 1900s characterized by the influence of neo-Kantianism, the immanent philosophy and philosophy of life. Around 1908-12 Frank’s transition to the position of metaphysics begins to take shape his own philosophical system, absolute realism. One of the main features of the work of Frank is consistency. Throughout his creative career, the

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31

Bazaluk, Oleg. "The Idea of “Philosophy-as-a-Way-of-Life” in Plato’s Dialogs." Filosofiya-Philosophy 30, no. 3 (2021): 223–31. http://dx.doi.org/10.53656/phil2021-03-01.

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Werner Jaeger argued that Plato was perhaps the first to use the word mould, πλάττινν, for the act. It follows from Plato’s philosophy that the arete is unable to independently free itself from hiddenness and overcome the boundaries of the physical world to master the “human sophia.” Plato’s philosophy creates a recognizable image of political education: education as the moulding of a certain “correctness of the gaze” on the image of the highest idea. The moulding power of the transcendental ideal is used to establish the focus and limits of self-realization. A specific discourse and way of li

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32

KRUGER, W. A., C. E. THOMPSON, R. A. MCKENZIE, and L. NACCARELLA. "Well for Life: A Way of Life." Annals of the New York Academy of Sciences 1114, no. 1 (2007): 337–42. http://dx.doi.org/10.1196/annals.1396.034.

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33

Noe, Kenneth. "White Habits, Anti‐Racism, and Philosophy as a Way of Life." Southern Journal of Philosophy 58, no. 2 (2020): 279–301. http://dx.doi.org/10.1111/sjp.12365.

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34

Lamb, Matthew. "Philosophy as a Way of Life: Albert Camus and Pierre Hadot." Sophia 50, no. 4 (2011): 561–76. http://dx.doi.org/10.1007/s11841-011-0276-y.

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35

Colton, Randall G. "Pursuing Wisdom: Thomistic Thoughts on Philosophy as a Way of Life." Logos: A Journal of Catholic Thought and Culture 18, no. 4 (2015): 32–58. http://dx.doi.org/10.1353/log.2015.0035.

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36

Owen, Joel. "Teaching Ancient Practical Ethics and Philosophy as a Way of Life." Teaching Philosophy 43, no. 4 (2020): 431–53. http://dx.doi.org/10.5840/teachphil20201016129.

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In this article, I describe an approach to teaching ancient practical ethics that encourages learners to engage actively with the ideas under consideration. Students are encouraged to apply a range of practical exercises to their own lives and to reflect both independently and in collaboration with others on how the experience impacts their understanding of the theories upon which such exercises are built. I describe how such an approach is both in keeping with the methods advocated by the philosophers of ancient Greece and Rome, and also well supported by a wide range of contemporary educatio

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37

Delpech-Ramey, J., P. A. Harris, and P. Goodchild. "Philosophy as a Way of Life: Deleuze on Thinking and Money." SubStance 39, no. 1 (2010): 24–37. http://dx.doi.org/10.1353/sub.0.0075.

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38

Feldman, Alex. "Human rights as a way of life: On Bergson’s political philosophy." Contemporary Political Theory 14, no. 3 (2014): e12-e15. http://dx.doi.org/10.1057/cpt.2014.33.

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39

VanderVeen, Zach. "Introduction: Challenges to Democracy as a Way of Life." Journal of Speculative Philosophy 24, no. 4 (2010): 309–15. http://dx.doi.org/10.1353/jsp.2010.0019.

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40

Zeleny, Milan. "The grand reversal: On thecorsoandricorsoof human way of life." World Futures 27, no. 2-4 (1989): 131–51. http://dx.doi.org/10.1080/02604027.1989.9972132.

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41

Moore, Christopher. "Ancient Greek Philosophia in India as a Way of Life." Metaphilosophy 51, no. 2-3 (2020): 169–86. http://dx.doi.org/10.1111/meta.12414.

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42

Saito, Naoko. "Changing Politics: Thoreau, Dewey and Cavell, and Democracy as a Way of Life." Contemporary Pragmatism 15, no. 2 (2018): 179–93. http://dx.doi.org/10.1163/18758185-01502001.

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This paper reconsiders the meaning of political action by way of a dialogue between Dewey, Thoreau, and Cavell. These philosophers demonstrate possibilities of political engagement and participation. Especially in response to the psychological and emotional dimensions of political crisis today, I shall claim that American philosophy can demonstrate something beyond problem-solving as conventionally understood in politics and that it has the potential to re-place philosophy in such a manner that politics itself is changed. First, I shall draw a contrast between the ways of political action demo

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43

Kramer, Eli, and Marta Faustino. "Reconstructing Professional Philosophy: Lessons from Philosophy as a Way of Life During a Time of Crises." Revista Portuguesa de Filosofia 77, no. 2-3 (2021): 513–46. http://dx.doi.org/10.17990/rpf/2021_77_2_0513.

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This article reflects on the way the Covid-19 hecatomb has disclosed and unraveled the ongoing crisis of professional philosophy, and suggests some lessons that might be taken from the pandemic, urging academic philosophers to take action regarding the future of their work in philosophy departments and institutions. In the first section of the article, we highlight some lasting criticisms to academic philosophy and explore one particular nasty thorn in the side of philosophers doing the kind of work that might speak to broad audiences facing a crisis of meaning and living: the rush to publish

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44

Tarrant, Harold. "Ptolemy’s Philosophy: Mathematics as a Way of Life, written by Jacqueline Feke." International Journal of the Platonic Tradition 14, no. 1 (2020): 97–98. http://dx.doi.org/10.1163/18725473-12341470.

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45

Jastrzębski, Bartosz. "Henryk Rzewuski – on the way to Polish national philosophy." Logos i Ethos 51 (January 28, 2020): 155. http://dx.doi.org/10.15633/lie.3473.

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46

Hoffmann, Susan-Judith. "Breathing Life into Primal Beauty." Fichte-Studien 48 (2020): 293–304. http://dx.doi.org/10.5840/fichte20204820.

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In Über den Unterschied des Geistes u. des Buchstabens in der Philosophie, Fichte writes that man’s most fundamental tendency to philosophize is simply the drive to represent for the sake of representing—the same drive which is the ultimate basis of the fine arts. The process of representing for the sake of representing is grounded in “spirit”, which is nothing other than the power of the imagination to raise to consciousness images of das Urschöne. In this paper, I suggest that the affinity between artistic activity and Fichte’s transcendental philosophy is closer than previously thought. I f

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47

Alegría, Claribel. "The American way of life." Index on Censorship 17, no. 5 (1988): 112–13. http://dx.doi.org/10.1080/03064228808534453.

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48

Kalimtzis, Kostas. "Aristotle on Scholê and Nous as a Way of Life." Journal of Philosophical Research 40, no. 9999 (2015): 131–36. http://dx.doi.org/10.5840/jpr201540supplement17.

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49

Schutijser, Dennis. "Cynicism as a way of life: From the Classical Cynic to a New Cynicism." Akropolis: Journal of Hellenic Studies 1 (December 27, 2017): 33–54. http://dx.doi.org/10.35296/jhs.v1i0.2.

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In light of the recent revival of interest for philosophy as a way of life, Cynicism has received relatively little attention. Classical cynicism, however, is a particularly rich and valuable school in this respect, offering a philosophy that is before anything else a way of life, combining philosophical reflection, a value system, and a practice of living. The present article articulates classical Cynicism as a philosophy as a way of life along these lines. Additionally, classical Cynicism offers a valuable contribution both to current philosophical investigation and to philosophy’s contribut

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50

Barbaras, Renaud. "Life and Perceptual Intentionality." Research in Phenomenology 33, no. 1 (2003): 157–66. http://dx.doi.org/10.1163/15691640360699654.

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AbstractHusserl is the first philosopher who has managed to account for the specificity of perception, characterized as givenness by sketches (Abschattungen); but neither Husserl nor Merleau-Ponty have given a satisfying definition of the subject of perception. This article tries to show that the subject of perception must be conceived as living being and that, therefore, the phenomenology of perception must lead to a phenomenology of life. Here, life is approached from an existential point of view, that is to say, as a specific relationship to the world. However, life cannot be characterized

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