Philosophy as a way of life

198 "Philosophy as a Way of Life,'' this volume, p. 270.

1 99 Hadot, "Presentation au College International de Philosophic,'' p. 7.

200 Hadot says that it is with Suarez that the idea of systematic philosophy would appear for the first time. See ibid.

201 "Philosophy as a Way of Life,'' this volume, pp. 270 and 272-3. (I have slightly modified the translation.) See also Hadot, "Presentation au College International de Philosophic,'' p. 7.

202 "Philosophy as a Way of Life," this volume, p. 27 1 . (I have slightly modified the translation.)

203 Hadot, "Presentation au College International de Philosophic," p. 7.

204 "Philosophy as a Way of Life," this volume, pp. 27 1-2.

205 Hadot, "Presentation au College International de Philosophic," pp. 7-8.

The quotation from Erasmus is taken from a letter he wrote to Abbot Voltz in 1 5 1 8. See The Essential Erasmus, ed. John P. Dolan, New York 1 964, p. 28.

206 Pierre Harlot, "Emerveillements,'' in La Bibliotheque imaginaire t/11 CrilltRr dr France, Paris 1 990, p. 1 22.

207 Pierre Hadot, "Un di11loguc intcrrnmpu nvcc Michel Foul�nuh . C111l\'l1r1&ttlll'CN cH

Introduction

45

divergences," in E:rerdces spirituels, p. 232. See also "Philosophy as a Way of Life,'' this volume, pp. 27 1-2.

208 "Philosophy as a Way of Life," this volume, pp. 27 1-2, and Hadbt, "Presentation au College International de Philosophic,'' p. 8.

209 Hadot, "Presentation au College International de Philosophic," pp. 8-9 .

2 1 0 On Schopenhauer, the young Hegelians and Marx, see "Philosophy as a Way of Life,'' this volume, pp. 271-2. On Goethe's relation to ancient philosophy, see especially '"Only the Present is our Happiness': The Value of the Present Instant in Goethe and in Ancient Philosophy," this volume. On Nietzsche and Kierkegaard, see especially ''The Figure of Socrates," this volume.

2 1 1 On twentieth-century philosophy, see, among other essays, "Philosophy as a Way of Life," "The Sage and the World,'' and "Reflections on the Idea of the

'Cultivation of the Self ','' all in this volume.

2 1 2 Hadot, "Reflexions sur Walden."

213 Hadot, "Presentation au College International de Philosophic," p. 9. Sec also Hadot, La Citadelle lnterieure, p. 330.

2 14 Hadot, "Presentation au College International de Philosophic," p. 9.

2 1 5 Hadot, La Citade//e interieure, p. 329.

2 1 6 Reading together ibid, pp. 329-30, and "Philosophy as a Way of Life,'' this volume, pp. 272-3. The quoted words arc used with respect to Stoicism, but it is clear that Hadot would apply them to the other universal attitudes as well.

2 1 7 Hadot, La Citade//e interieure, pp. 33 1 -2.

2 1 8 Hadot, "Reflexions sur Walden," p. 6.

2 1 9 "Philosophy as a Way of Life," this volume, pp. 272-3.

220 Hadot, "Reflexions sur Walden,'' pp. 7-8.

221 Ibid.

222 "Spiritual Exercises,'' this volume, p. 108 (translation slightly modified). See also

"Philosophy as a Way of Life," this volume, pp. 272-3.

223 On Cynicism and Pyrrhonism, see Hadot, "La philosophic hellenistiquc,"

pp. 70, 77-8.

224 Ibid, p. 79.

225 Hadot, "Emerveillements,'' p. 1 22.

226 Hadot, "Preface,'' in Dictionnaire des philosophes antiques, p. 16.

Part I

M ethod

1

Forms of Life and Forms of Discourse

in Ancient Philosophy

Mr Administrator,

Dear colleagues,

Ladies and Gentlemen,

"Each one of you expects two things from me on the occasion of this inaugural lecture: first of all, that I express my thanks to those who made my presence here possible and second, that I present the method that I will use to carry out the task entrusted to me." 1 Petrus Ramus, who held the chair in rhetoric and philosophy at the College Royal, opened his inaugural lecture, delivered in Latin, with words to this effect on August 24, 1 55 1 , only twenty years after the founding of this institution. We sec that the practice of giving this lecture dates back more than four hundred years and that even at that time its major themes were already set. And I in turn will remain faithful to this venerable tradition today.

More than a year has gone by already, dear colleagues, since you decided to create a chair in the History of Hellenistic and Roman Thought. Shortly thereafter you honored me by entrusting it to me. How, without being awkward or superficial, can I express the extent of my gratitude and my joy at the confidence you have shown toward me?