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callmeclara's review against another edition
3.5
une masterclass, pierre hadot vous êtes sur? plutôt pierrot le fou! je me sens tel mon prof de philo
realz's review
4.0
What is ancient philosophy and why do we need it today? The book answers the first question, and give the readers ideas to answer the second.
The book is dense, it is hard to read. Outside of researchers of Ancient Greek philosophy, the book has limited audience. But it does go deep when it comes to explaining what were the origins of Greek philosophy. Starting from Socratic school of thought, it explains the Platonic, Stoic, Epicurean, and Cynic definition of philosophy.
For some philosophy was dialectic while for some it was a way of life. Ancient philosophers weren’t different from their philosophy, they didn’t preach it, they lived it. When one joined these ancient schools, he (or rarely she) didn’t just study philosophy, it became their way of life. The philosopher embodied his philosophy.
Hadot then explains how these ancient schools transformed in the Middle Ages, how Plato influenced Judaism and eventually Christianity. How modern philosophers were influenced by ancient philosophy and some wrote about eliminating religious aspects from philosophy.
“Nietzsche, for instance, wrote as follows: “So far as praxis is concerned, I view the various moral schools as experimental laboratories in which a considerable number of recipes for the art of living have been thoroughly practiced and lived to the hilt. The results of all their experiments belong to us, as our legitimate property. Thus, we will not hesitate to adopt a Stoic recipe just because we have profited in the past from Epicurean recipes.”
The models ancient philosophy schools offer can be actualized only if they are reduced to their essence or their most profound significance. “They must be detached from their antiquated cosmological and mythical elements, so that their fundamental positions, which the schools themselves considered essential, can be brought out.”
Hadot believes that the models ancient philosophers provided correspond to a permanent, fundamental attitudes which all human beings, ancient or modern, will find necessary when they seek wisdom.
Knowledge and wisdom should be inseparable in the person of the philosopher. His philosophy demanded that he live it, and he himself was its vehicle. Living in accordance with his philosophical convictions was a part of his philosophy.
Ancient philosophy teaches us not to resign ourselves, but to continue to act reasonably and try to live according to the norm constituted by the Idea of wisdom, whatever happens, and even if our action seems very limited to us.
In the words of Marcus Aurelius: “Do not wait for Plato’s Republic, but be happy if one little thing leads to progress, and reflect on the fact that what results from such a little thing is not, in fact, so very little.
The book is dense, it is hard to read. Outside of researchers of Ancient Greek philosophy, the book has limited audience. But it does go deep when it comes to explaining what were the origins of Greek philosophy. Starting from Socratic school of thought, it explains the Platonic, Stoic, Epicurean, and Cynic definition of philosophy.
For some philosophy was dialectic while for some it was a way of life. Ancient philosophers weren’t different from their philosophy, they didn’t preach it, they lived it. When one joined these ancient schools, he (or rarely she) didn’t just study philosophy, it became their way of life. The philosopher embodied his philosophy.
Hadot then explains how these ancient schools transformed in the Middle Ages, how Plato influenced Judaism and eventually Christianity. How modern philosophers were influenced by ancient philosophy and some wrote about eliminating religious aspects from philosophy.
“Nietzsche, for instance, wrote as follows: “So far as praxis is concerned, I view the various moral schools as experimental laboratories in which a considerable number of recipes for the art of living have been thoroughly practiced and lived to the hilt. The results of all their experiments belong to us, as our legitimate property. Thus, we will not hesitate to adopt a Stoic recipe just because we have profited in the past from Epicurean recipes.”
The models ancient philosophy schools offer can be actualized only if they are reduced to their essence or their most profound significance. “They must be detached from their antiquated cosmological and mythical elements, so that their fundamental positions, which the schools themselves considered essential, can be brought out.”
Hadot believes that the models ancient philosophers provided correspond to a permanent, fundamental attitudes which all human beings, ancient or modern, will find necessary when they seek wisdom.
Knowledge and wisdom should be inseparable in the person of the philosopher. His philosophy demanded that he live it, and he himself was its vehicle. Living in accordance with his philosophical convictions was a part of his philosophy.
Ancient philosophy teaches us not to resign ourselves, but to continue to act reasonably and try to live according to the norm constituted by the Idea of wisdom, whatever happens, and even if our action seems very limited to us.
In the words of Marcus Aurelius: “Do not wait for Plato’s Republic, but be happy if one little thing leads to progress, and reflect on the fact that what results from such a little thing is not, in fact, so very little.
valerie_lostmylifetobooks's review against another edition
2.0
I thought the book explained quite well the different philosophical currents in Antiquity, but the general structure was a bit vague for me.
Personnally, it was okay, but I don't think I would reread it just for pleasure.
Personnally, it was okay, but I don't think I would reread it just for pleasure.
janadelbosco's review against another edition
5.0
Le he dado 5 estrellas a este libro, pero porque no puedo darle más. He leído cada página de '¿Qué es la filosofía antigua?' con ilusión, con avidez, con auténtica fascinación. Posiblemente sea uno de los libros sobre filosofía que he leído con más ilusión y avidez (si no el que más). Propone una inmersión en el mundo antiguo con una perspectiva profunda, novedosa (respecto a cómo se acostumbra a hablar de filosofía) y, por tanto, apasionante. No volveré a pensar la filosofía (y, en particular, la filosofía griega) de la misma forma después de haberlo leído.
¿Qué me esperaba de este libro, partiendo de su título? Una especie de manual que explicase las doctrinas de los filósofos clásicos (presocráticos, Sócrates, sofistas, Platón, Aristóteles): explicaciones exhaustivas sobre la teoría de las ideas, del amor platónico, de la metafísica aristotélica...
¿Qué me he encontrado? Precisamente un enfoque muy diferente al de los manuales, al de la enseñanza típica de la filosofía, tanto en institutos como en universidades. Me he encontrado una agudísima y apasionante reinterpretación (o, más bien, reconstrucción) del auténtico significado de la filosofía en su mismísimo origen. La tesis de Hadot es que, a diferencia de cómo la concebimos ahora, en aquel entonces la filosofía no era sólo un discurso, sino también (y ante todo) una elección de forma de vida. Partiendo de esta tesis, las distintas partes de la filosofía (física, metafísica, teoría del conocimiento, ética) adoptan una perspectiva completamente diferente. Así, recorren este libro reflexiones sobre la tarea del filósofo, la noción de sabiduría, la relación entre el discurso filosófico y la vida, la palabra oral y la palabra escrita, la enseñanza de la filosofía y el papel de las escuelas y, posteriormente (en la Edad Media), las universidades... todas ellas de gran actualidad.
Es, desde luego, una lectura que consideraría imprescindible para cualquier persona interesada en la filosofía, en el mundo clásico, en el desarrollo personal y en estilos de vida inspirados en el estoicismo o, incluso, en filosofías orientales (como el budismo o el taoísmo), por los paralelismos posibles en lo que se refiere a la concepción de la sabiduría. Pero no sólo; se lo recomendaría también a personas con intereses en psicología y pedagogía, puesto que, tal como Hadot expone, la filosofía antigua prestaba mucha atención a la cuestión de la formación como persona lo que dio pie tanto a indagaciones sobre las pasiones y los placeres, sobre las causas de la desdicha y los modos de alcanzar la tranquilidad del alma, como a reflexiones en torno a la cuestión de la enseñanza: ¿cuál es la mejor manera de formar?, ¿cómo debe ser la relación entre maestro y discípulo? Sobre estos temas, los antiguos tienen mucho que enseñarnos.
¿Qué me esperaba de este libro, partiendo de su título? Una especie de manual que explicase las doctrinas de los filósofos clásicos (presocráticos, Sócrates, sofistas, Platón, Aristóteles): explicaciones exhaustivas sobre la teoría de las ideas, del amor platónico, de la metafísica aristotélica...
¿Qué me he encontrado? Precisamente un enfoque muy diferente al de los manuales, al de la enseñanza típica de la filosofía, tanto en institutos como en universidades. Me he encontrado una agudísima y apasionante reinterpretación (o, más bien, reconstrucción) del auténtico significado de la filosofía en su mismísimo origen. La tesis de Hadot es que, a diferencia de cómo la concebimos ahora, en aquel entonces la filosofía no era sólo un discurso, sino también (y ante todo) una elección de forma de vida. Partiendo de esta tesis, las distintas partes de la filosofía (física, metafísica, teoría del conocimiento, ética) adoptan una perspectiva completamente diferente. Así, recorren este libro reflexiones sobre la tarea del filósofo, la noción de sabiduría, la relación entre el discurso filosófico y la vida, la palabra oral y la palabra escrita, la enseñanza de la filosofía y el papel de las escuelas y, posteriormente (en la Edad Media), las universidades... todas ellas de gran actualidad.
Es, desde luego, una lectura que consideraría imprescindible para cualquier persona interesada en la filosofía, en el mundo clásico, en el desarrollo personal y en estilos de vida inspirados en el estoicismo o, incluso, en filosofías orientales (como el budismo o el taoísmo), por los paralelismos posibles en lo que se refiere a la concepción de la sabiduría. Pero no sólo; se lo recomendaría también a personas con intereses en psicología y pedagogía, puesto que, tal como Hadot expone, la filosofía antigua prestaba mucha atención a la cuestión de la formación como persona lo que dio pie tanto a indagaciones sobre las pasiones y los placeres, sobre las causas de la desdicha y los modos de alcanzar la tranquilidad del alma, como a reflexiones en torno a la cuestión de la enseñanza: ¿cuál es la mejor manera de formar?, ¿cómo debe ser la relación entre maestro y discípulo? Sobre estos temas, los antiguos tienen mucho que enseñarnos.
69beaneater420's review
4.0
For a book that should be pretty boring unless you are fully interested in the topic being discussed, Hadot’s prose lends extremely well to his presentation of his topics. However Hadot is not very concise, and while he may be for the most part clear in his delivery, I found that some meaning was lost due to the length at which he went to present the information in the text. This is more likely to be a fault of the reader than the author as I felt that I would have been better off and gained more from the reading had I taken notes as I went along. Overall Hadot provides a good introduction to not only ancient philosophy but more or less more contemporary philosophical ideas as a whole. Pretty enjoyable experience.
epictetsocrate's review against another edition
4.0
Filozofia antica poate fi cel mai simplu şi mai adecvat definită ca "un mod de viaţă" dublat de un anumit discurs, de o anumită viziune ori reprezentare a lumii. Supărările pe ceea ce a ajuns sa se numească astăzi "filozofie", absolut justificate, sînt artificial Întreţinute prin perpetuarea unei imagini fără nici o legătură cu realitatea originară. Căci, pentru grecul din vremea lui Socrate, termenul de philosophia Însemna cu totul altceva decît înseamnă corespondenţii termenului respectiv în limbile moderne. Şi nu de puţine ori aplicarea grilelor moderne filozofilor antici are consecinţe, dacă nu catastrofale, cei pUţin penibile. Filozofia antică trebuie frecventată la sursă, în contextul ei cultural-istoric şi nu în ultimul rîne! cu o minimă doză de respect şi bună cuviinţă. Altfel rămînem în afara ei, prinşi în propriile noastre mreje, ca-ntre tentaculele unei caracatiţe interioare. Pierre Hadot descrie pe o jumătate ele pagină chipul slUţit cu care filozofia (antică sau filozofia pur şi simplu) se plimbă astăzi prin amfiteatrele şi sălile de curs ale Universităţilor. Studenţii .,au impresia că toţi filozofii studiaţi de dînşii .şi-au dat silinţa să inventeze, fiecare într-un chip original, o nouă construcţie sistematică şi abstractă, hărăzită să explice, Într-un fel sau altul, universul, ori, dacă e vorba despre filozofii contemporani, că aceştia au căutat să elaboreze un discurs nou asupra limbajului, Din aceste teorii pe care le-am putea numi "filozofie generaIă«, decurg, În aproape toate sistemele, doctrine sau critici ale moralei, care-şi trag Într-un fel consecinţele, pentru om şi pentru societate, din principiile generale ale sistemului, invitÎndu-ne astfel să. ne alegem un anumit tip de viaţă, să adoptăm un anumit mod de a ne comporta. Problema de a şti dacă alegerea unui tip de viaţă va fi efective o problemă secundară, accesorie. Ea nu intră în perspectiva discursului filozofic"s. Am ales special citatul de mai sus pentru a arăta cititorului de bună credinţă ce nu este filozofia antică şi pentru a-I scutura de unele prejudecăţi pernicioase. Cartea lui Pierre Hadot declanşează, ca orice carte cu adevărat importantă, mecanismul atît de imprevizibil a ceea ce putem numi o "convertire laică".
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