Learn How to Live from History's Greatest Thinkers Before the good life was reduced to a bottle of Prozac, it was philosophers who offered answers to the most fundamental questions about who we are and how to live well. In The Philosophical Life, James Miller returns to this vibrant tradition with short and spirited biographies of twelve famous thinkers, examining the interplay of their life and thought. From Plato, who risked his reputation to tutor a tyrant, to Kant, who wrestled with hypochondria while advocating arch-rationality in his writings, each thinker took their own unique approach to ‘the good life’, but often struggled to put their theories into practice. With a flair for rich anecdote, Miller provides a captivating insight into some of history’s greatest thinkers – and confirms the continuing relevance of philosophy today.

Ancient biographies were more than accounts of the deeds of past heroes and guides for moral living. They were also arenas for debating pressing philosophical questions and establishing intellectual credentials, as Arthur P. Urbano argues in this study of biographies composed in Late Antiquity

A comprehensive intellectual biography of the Enlightenment philosopher In George Berkeley: A Philosophical Life, Tom Jones provides a comprehensive account of the life and work of the preeminent Irish philosopher of the Enlightenment. From his early brilliance as a student and fellow at Trinity College Dublin to his later years as Bishop of Cloyne, Berkeley brought his searching and powerful intellect to bear on the full range of eighteenth-century thought and experience. Jones brings vividly to life the complexities and contradictions of Berkeley’s life and ideas. He advanced a radical immaterialism, holding that the only reality was minds, their thoughts, and their perceptions, without any physical substance underlying them. But he put forward this counterintuitive philosophy in support of the existence and ultimate sovereignty of God. Berkeley was an energetic social reformer, deeply interested in educational and economic improvement, including for the indigenous peoples of North America, yet he believed strongly in obedience to hierarchy and defended slavery. And although he spent much of his life in Ireland, he followed his time at Trinity with years of travel that took him to London, Italy, and New England, where he spent two years trying to establish a university for Bermuda, before returning to Ireland to take up an Anglican bishopric in a predominantly Catholic country. Jones draws on the full range of Berkeley’s writings, from philosophical treatises to personal letters and journals, to probe the deep connections between his life and work. The result is a richly detailed and rounded portrait of a major Enlightenment thinker and the world in which he lived.

French philosopher Maurice Blondel had a tremendous impact on both philosophy and religion over the first half of the twentieth century. He was at once a postmodern critical philosopher and a devout traditional Catholic, trying not only to reconcile these two seemingly disparate factors in his own mind, but also to prove to others that the two must go together. / In the first critical examination of the philosopher’s life Oliva Blanchette tells the story of Blondel’s stormy life confronting an Academy dismissive of religion and a Religion uncomfortable with rational philosophy. This book not only follows his biographical history, but also presents his systematic philosophy, from the beginning of his journey to the culmination found in Philosophical Exigencies of Christianity, the book for which he signed the publishing contract the day before he died. / Maurice Blondel is part of the Ressourcement: Retrieval and Renewal in Catholic Thought series, edited by David L. Schindler.

Applying contemporary pragmatism to the crucial question of how philosophy can help us live better, Shusterman develops his distinctive aesthetic model of philosophical living that includes politics, somatics, and ethnicity, while critically engaging the rival views of Dewey, Wittgenstein, and Foucault, as well as Rorty, Putnam, Goodman, Habermas, and Cavell.

An exploration of topics of everyday importance in the Socratic tradition.

A profound, uplifting and accessible introduction to key philosophical ideas and their relevance to everyday life.

In his renowned courses at the Collège de France from 1982 to 1984, Michel Foucault devoted his lectures to meticulous readings and interpretations of the works of Plato, Epictetus, Seneca, and Marcus Aurelius, among others. In this his aim was not, Edward F. McGushin contends, to develop a new knowledge of the history of philosophy; rather, it was to let himself be transformed by the very activity of thinking. Thus, this work shows us Foucault in the last phase of his life in the act of becoming a philosopher. Here we see how his encounter with ancient philosophy allowed him to experience the practice of philosophy as, to paraphrase Nietzsche, a way of becoming who one is: the work of self-formation that the Greeks called askēsis. Through a detailed study of Foucault's last courses, McGushin demonstrates that this new way of practicing philosophical askēsis evokes Foucault's ethical resistance to modern relations of power and knowledge. In order to understand Foucault's later project, then, it is necessary to see it within the context of his earlier work. If his earlier projects represented an attempt to bring to light the relations of power and knowledge that narrowed and limited freedom, then this last project represents his effort to take back that freedom by redefining it in terms of care of the self. Foucault always stressed that modern power functions by producing individual subjects. This book shows how his excavation of ancient philosophical practices gave him the tools to counter this function-with a practice of self-formation, an askēsis.

This book presents a history of spiritual exercises from Socrates to early Christianity, an account of their decline in modern philosophy, and a discussion of the different conceptions of philosophy that have accompanied the trajectory and fate of the theory and practice of spiritual exercises. Hadot's book demonstrates the extent to which philosophy has been, and still is, above all else a way of seeing and of being in the world.

When political theorists teach the history of political philosophy, they typically skip from the ancient Greeks and Cicero to Augustine in the fifth century and Thomas Aquinas in the thirteenth, and then on to the origins of modernity with Machiavelli and beyond. Paul Stern aims to change this settled narrative and makes a powerful case for treating Dante Alighieri, arguably the greatest poet of medieval Christendom, as a political philosopher of the first rank. In Dante's Philosophical Life, Stern argues that Purgatorio's depiction of the ascent to Earthly Paradise, that is, the summit of Mount Purgatory, was intended to give instruction on how to live the philosophic life, understood in its classical form as "love of wisdom." As an object of love, however, wisdom must be sought by the human soul, rather than possessed. But before the search can be undertaken, the soul needs to consider from where it begins: its nature and its good. In Stern's interpretation of Purgatorio, Dante's intense concern for political life follows from this need, for it is law that supplies the notions of good that shape the soul's understanding and it is law, especially its limits, that provides the most evident display of the soul's enduring hopes. According to Stern, Dante places inquiry regarding human nature and its good at the heart of philosophic investigation, thereby rehabilitating the highest form of reasoned judgment or prudence. Philosophy thus understood is neither a body of doctrines easily situated in a Christian framework nor a set of intellectual tools best used for predetermined theological ends, but a way of life. Stern's claim that Dante was arguing for prudence against dogmatisms of every kind addresses a question of contemporary concern: whether reason can guide a life.