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Reclaiming Time Aesthetically: Hadot, Spiritual Exercises and Gardening

100%
Favara-Kurkowski M.
Eidos. A Journal for Philosophy of Culture
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2021
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vol. 5
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issue 2
7-21
EN
Pierre Hadot’s legacy is a vision of ancient philosophy not only as a system of abstract concepts and logical procedures but as a practical philosophical methodology. A key element of this interpretation is consideration of ancient philosophical practice as a series of spiritual exercises to improve one’s own life. The present paper aims to show, more humbly, that by highlighting the aesthetic dimension of the practice of gardening we can consider it part of the set of philosophically charged spiritual exercises. Gardening supports the improvement of one’s own experience of the world through the meeting of different temporal experiences. The appropriation of such different temporal nuances in stark contrast to the accelerated pace of modern life, or periods of tiresome repetition, makes it possible to question one’s own rhythm in the world. In other words, I defend the thesis that horticulture can be considered therapeutic also from a philosophical perspective.
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The Devil Wears Damask: Twilled Teaching as Apprenticeships in Creativity

86%
Privitello L. A.
Eidos. A Journal for Philosophy of Culture
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2019
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vol. 3
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issue 4(10)
138-149
EN
My guiding quest-ion is how to convey, speak of, and prepare apprenticeships in creativity. This study emerges from experiences and reflections on the vocation of teaching courses in philosophy, and from having lived through an apprenticeship in my formative years. In an apprenticeship, one draws upon one’s own horizon of entrance, to inhabit an embrasure. The space of an embrasure delimits the problem of form, while the formed and delimited aperture allows space to be displaced and reconstructed. Such is how muthos, istoria, and logos become differing potential of their own presence persisting again as the difference that poses itself as foreign. Such is the beauty of pedagogical discourse that is never foreign to both sides of an embrasure.
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Learning old age and learning in old age: an individual perspective

86%
Semków J.
EXLIBRIS Biblioteka Gerontologii Społecznej
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2017
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issue 1 (13) /2017 Active and Healthy Ageing
25-32
EN
Learning old age has an essentially individual character since it is dependent on many different factors. The first one, is the age of a person which, as I argue by referring to personal experiences, has a huge influence on our attitude towards seniors – from the acceptance and respect for old age, to its disavowal as a mark of a declining and decrepit lifeform. The second factor, nonetheless also important, is the experience of living in a multigenerational family in which the eldest members are deemed significant and entertaining respect. Another factor that shapes our perception of seniors is the level of environmental and widely societal awareness of the significance of aging processes and of their inevitability in the life of every human being. In that matter, we are still burdened with a feeling of inferiority as those who were bound to live on until the age of seventy, eighty, and ninety. Deeply ingrained, and stemming from a bad tradition, belief that leads one to commonly associate old age as the one “on which God had failed” is very slowly being eliminated from collective consciousness. The process is enhanced by a new opening of the last phase of life which as a result of constant lengthening acquires a new dimension, followed by a new meaning. Numerous examples of old people who take care of their psycho-physical condition and their social and spiritual development are gradually retrieving old age to its rightful place in human lifespan. In this process of change, a leading role seems to be played by a person’s spiritual development whose important component is spiritual practice wherein and thanks to which old age acquires the status of life’s period not worse than its previous stages.
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Philosophical Wandering as a Mode of Philosophy in Cultural Life: From Diogenes of Sinope to Cornel West

86%
Kramer E.
Eidos. A Journal for Philosophy of Culture
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2018
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vol. 2
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issue 3(5)
51–73
EN
In this essay, I defend philosophical wandering not only as an approach to doing philosophy, but also as an important force to incite critical reflection in cultural life. I argue that philosophical wanderers have an embodied, errant praxis, supporting wisdom whenever they engage with others. For these philosophers reflection is not given in a series of systematic assertions, nor through phenomenological description, nor analytic dissection. Rather, reflective life is the force that enhances the performative element of philosophy as an exercise in being obnoxious (as a Socratic gadfly) to bring people within a culture to particular kinds of critical awareness and action. I conclude by suggesting that this mode of philosophy has a correlate mode of truth, “incited reflectivism,” different from coherentism, foundationalism, warranted assertibility, and other theories that have been previously defended as the standard for “truth.”
5
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Frost and Snow

72%
Zwicky J.
Eidos. A Journal for Philosophy of Culture
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2021
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vol. 5
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issue 1
146-154
EN
Why awaken the soul to justice if the only result can be to increase awareness of the futility of aspiring to justice in the world? Zwicky documents challenges to the belief that teaching philosophy will result in a fairer polity and suggests that perception of being’s integrity sustains pursuit of philosophy as a way of life
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