The Art of Living Socratic Reflections From Plato to Foucault Pdf

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Showtime your review of The Art of Living: Socratic Reflections from Plato to Foucault

Jun 24, 2011 Matt rated information technology liked it

All in all, a skillful introductory book on philosophy, centered effectually a theme virtually of us have considered at one time or another; that is, how to style a worthwhile private mode of life. Heavy, I know. At the core of this assay is Socrates, and the Socratic reflections of Nietzsche, Montaigne, Foucault, Isle of mann, and others. What links each of these philosophers, starting with Socrates, is their concern with how they lived their own private lives, and how that aligned with their item b All in all, a good introductory book on philosophy, centered effectually a theme near of us take considered at one fourth dimension or another; that is, how to fashion a worthwhile individual style of life. Heavy, I know. At the core of this analysis is Socrates, and the Socratic reflections of Nietzsche, Montaigne, Foucault, Mann, and others. What links each of these philosophers, starting with Socrates, is their business with how they lived their ain individual lives, and how that aligned with their detail beliefs, or lack thereof. Nehamas explores the role of self-deception, self-creation, courage, truthfulness, moderation, politics, etc to in creating an fine art of living, while stressing that the materials can come up from anywhere. I especially enjoyed the start few capacity and its discussion of irony.

Some excerpts...

"Sometimes we pretend in gild to somewhen become what we pretend to exist. Sometimes we pretend in order to find out whether we already are something or not. To phone call someone a pretender, a simulator, shows neither that we know their listen nor even that they know it themselves." (p.54)

"If nosotros take irony as saying the reverse of what you mean, the meaning of an ironic statement is perfectly clear. If we have it, more than mostly, equally maxim something other than what you hateful, the significant of an ironic argument is much less determinate. It can remain hidden fifty-fifty from those who know full well that you lot are being ironic. And information technology always suggests that you lot are holding something back, something you lot exercise non consider your audience worth knowing. Information technology constitutes a refusal to put yourself on the same level equally your audience. And even though information technology may intimate that you lot may be uncertain about your own intention, information technology all the same presents you as superior: for that is an uncertainty y'all do not openly reveal." (p. 63)

"Nature is not simply the origin where individuals or social club begin. More important, it is the final state in which our various inclinations piece of work for a common purpose, refusing to trespass on i another'southward ground, and enable each individual to accomplish the all-time - the different all-time - of which each is capable... Different Montaigne, Socrates did not learn his lesson from an actual civil war. Instead, he fought his own inner war from which he emerged victorious, cocky-controlled, and cocky-sufficient, aware of what he could and could not accomplish, reconciled to his various powers - in a give-and-take, natural. Just as nature is not an origin just an end, and then the self, likewise, is the product of fashioning. And since everyone's features and circumstances are unlike, there is no general method for composing nature, for constructing the cocky. For the aforementioned reason, no exemplar tin can ever be followed directly, since that results in imitation - not in cosmos." (p.124)

"Like everyone else, artists have to work within the limitations of their traditions. Creation demands rearranging the given; innovation requires manipulating the dated. Lives, seen aesthetically, are no unlike; the artistic creation of the cocky, as both Montaigne and Nietzsche testify, must necessarily use the materials with which i is always and already faced." (p.178)

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May 07, 2008 justin rated it really liked it

The kickoff one-half of the book, treating of irony in Mann, Plato and Montaigne, is very good. It explores what happens when we, every bit readers, assume the perspective of a protagonist and, through a prejudice of exceptionalism, go blind to the presence in ourselves of those features of the other characters that antagonize the protagonist, but as Hans Castorp is unaware of the ways in which he is merely every bit diseased as his fellows at the sanatorium. We are all, always 'just visiting'.

Then Nehamas inti

The first one-half of the book, treating of irony in Mann, Plato and Montaigne, is very good. It explores what happens when we, every bit readers, assume the perspective of a protagonist and, through a prejudice of exceptionalism, become bullheaded to the presence in ourselves of those features of the other characters that antagonize the protagonist, just as Hans Castorp is unaware of the ways in which he is just every bit diseased as his fellows at the sanatorium. We are all, ever 'just visiting'.

Then Nehamas intimates, but never explicitly spells out, how remarkably useful this insight might be for the study of Plato, what it perhaps entails as to Plato's intentional design with his portrayal of Socrates - what makes him such a radical and unparalleled literary and philosophical instrument. Instead, the volume examines the response to Socrates in the writings of two modern thinkers who vehemently suspected, even outright denounced the supposed progress of historical Enlightenment.

First he picks up Nietzsche and forcefully and dogmatically rushes through a piecemeal interpretation of the cantankerous German's own imaginary relationship with Plato'south character. Past inviting u.s. to assume Nietzsche's violently clashing perspective, we the readers experience the blinding exceptionalism from the commencement chapters in amplified terms. Nietzsche, as Nehamas sees information technology, is obsessed with a peculiar aspect of individualism that finds its best expression for him with Socrates. Wishing not to follow, not to imitate the life of another, Nietzsche must break with the human being he feels he most resembles. Having persuaded himself of his triumph, he becomes fearful of being imitated himself. Identifying the universalist moralism of Plato's Socrates with the churchly moralism of his government minister begetter's Christianity, Nietzsche is trapped by the caricature of Socrates in Aristophanes, whose elenctic lessons exercise picayune more than than teach sons how to pass up their fathers.

The volume finishes with Foucault, whose last project was not dissimilar Nietzsche'due south, though Foucault was capable of far more subtlety and poise. Employing techniques from the aforementioned negative theology that Nietzsche so dispised, he was able to say 'no' every bit well every bit anyone. Merely then, having denied the given, Foucault succeeded in doing where Nietzsche could merely talk himself bluish - he discovered the style to 'yes', the affidavit of one'southward life in the spirit, if not the letter, of Nietzsche's eternal recurrence of the aforementioned. Where Nietzsche saw in Socrates' attitude towards life at the instant of his death the disclosure of a secret pessimism, an identification of life with illness, Foucault saw something infinitely more life-affirming. He saw show of a last reminder from the exemplar of deliberate, artful living, that life, if information technology is to be worth living, depends higher up all else on the Care of the Self. Precisely what this care entails is quite another matter. Only to understand it, Nehamas is every bit expert a place to start every bit any.

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Feb 24, 2018 Gabriel rated it actually liked information technology

Capacity on Foucault and Nietzsche are keen, however the last two on Socrates are simply regular. The first one regarding the platonic irony on Thomas Isle of mann Magic Moutain and socratic dialogues is fantastic, simply and so the two post-obit chapters on socratic irony are not quite appealing as the start one. The introduction is interesting likewise.

Me parece que el análisis de Nehamas empobrece una tradición muy increíble eastward importante, con una enorme variedad, que es la filosofia que se pregunta por la vida. La lectura que hace Nehamas de Focuault o de los Griegos me parece mala y poco interesante: individualista, cuando menos, y haciendo énfasis en la coherencia y la univocidad cuando buena parte de la filosofía griega parte justamente de la aporía y la dificultad de todo. No lo recomiendo, me parecio además un libro sonzo y aburrido. Si Me parece que el análisis de Nehamas empobrece una tradición muy increíble eastward importante, con una enorme variedad, que es la filosofia que se pregunta por la vida. La lectura que hace Nehamas de Focuault o de los Griegos me parece mala y poco interesante: individualista, cuando menos, y haciendo énfasis en la coherencia y la univocidad cuando buena parte de la filosofía griega parte justamente de la aporía y la dificultad de todo. No lo recomiendo, me parecio además un libro sonzo y aburrido. Si a alguien le interesa le mando la crítica que haré con estos puntos sobre el análisis de Nehamas de la filosofía como forma de vida en mi tesis. ...more than

Aug 29, 2008 Mike rated it liked it

I read this book ten years agone while unemployed later graduating from higher. It'due south still pretty proficient and has many interesting points well-nigh philosophy, aesthetics, and ideals every bit seen through the life of Socrates and the manifold means in which descendant philosophers such as Plato, Montaigne, Nietzsche, and Foucault attempt to speak for Socrates (or silence him) in an endeavour to way their own voices. Equally such, this is a good introductory book regarding philosophy that also delves into issues of I read this book 10 years ago while unemployed after graduating from college. It's still pretty good and has many interesting points about philosophy, aesthetics, and ethics as seen through the life of Socrates and the manifold ways in which descendant philosophers such every bit Plato, Montaigne, Nietzsche, and Foucault attempt to speak for Socrates (or silence him) in an effort to fashion their own voices. As such, this is a expert introductory book regarding philosophy that besides delves into issues of originality and influence. If you lot are interested in a more detailed study of Nietzsche (and who isn't?) besides as a more than in-depth accounting of how a person can create a piece of work of art that is actually one'due south life (or the life one writes out in literature), I would recommend Nehamas' book "Nietzsche: Life every bit Literature." It is even better than "The Art of Living," though I would only recommend it if you lot actually want to spend a lot of time reading through Nehamas' interpretation of Nietzsche. That 1's probably a four-star book, while this 1 gets the three-star rating. ...more than

This was an interesting and thought-provoking read, and a curiously rigorous mixture of philosophy and literary theory. Nehamas' principal thesis is that Socrates is a kind of Rorschach test, an inkblot blueprint whose incomprehensibility in the pursuit of an examined life fabricated him an easy individual to project onto, which is what Plato, Montaigne, Nietzsche, and Foucault did, each in his own way. Because he stressed the importance of living a expert life despite telling the states cipher of his own, Socrates i This was an interesting and idea-provoking read, and a curiously rigorous mixture of philosophy and literary theory. Nehamas' primary thesis is that Socrates is a kind of Rorschach test, an inkblot pattern whose incomprehensibility in the pursuit of an examined life made him an like shooting fish in a barrel private to project onto, which is what Plato, Montaigne, Nietzsche, and Foucault did, each in his own mode. Because he stressed the importance of living a good life despite telling us cypher of his ain, Socrates inspired these philosophers to embark on their ain journeys of self-creation. This "imitation" affords them, paradoxically—or perhaps non—a great deal of freedom since they can practice it on their own terms.

Nehamas' explanations of each of the philosophers were actually quite helpful, peculiarly when illuminated against their corresponding engagements with Socrates. The only reason I don't rate information technology college is because of how effective/disarming one of Nehamas' principal arguments is: The fine art of living is formal and relative—it is upwardly to us to determine who we volition be, and that means there are no rules or regulations; we must detect it out for ourselves. Therefore, the book is truly provocative: The whole bespeak of reading this book is to act on—or rather from—it, rather than to merely "reverberate," of which I promise I'm capable.

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Oct 31, 2020 Vii rated it actually liked information technology

I enjoyed this a lot as it is completely individualistic, without whatever universal prescriptions, merely despite the title it is quite academic. Nehamas argues that there is a philosophic tradition called art of living with the thinkers that follow it trying to forge their lives by thinking and writing well-nigh philosophical concepts. The goal is actually uniqueness; to create a life using your own characteristics and idiosyncrasies, arranging those pieces in a style that makes justice to them in order to I enjoyed this a lot as it is completely individualistic, without any universal prescriptions, but despite the title it is quite academic. Nehamas argues that there is a philosophic tradition called art of living with the thinkers that follow information technology trying to forge their lives by thinking and writing about philosophical concepts. The goal is actually uniqueness; to create a life using your own characteristics and idiosyncrasies, arranging those pieces in a way that makes justice to them in order to create a coherent whole, even if some of those pieces are to be assessed as "undesirable", if examined outside of this whole. He identifies Socrates as the hero of this tradition, equally he was the first to try to live differently, simply also because of his malleability, since nosotros know so little about him. He shows how Plato, Montaigne, Nietzsche, Foucault and ultimately himself, created their own image of Socrates that corresponds (or antagonizes, in Nietzsche's instance) their own selves, in social club to showcase who they are. ...more

Sep sixteen, 2018 Muzzy rated it really liked it

I experience amore for Nehamas. He just writes about a few themes, but he renders those ideas so clearly, with zero cant or cliche. He takes seriously the business organization of living by design, but he never preaches. His books are utterly gratis of agendas and dogma. Nosotros need more than writers like him.

While the reviews on hither concerning this work are varied, I enjoyed Nehamas' volume immensely. Though it is entirely dissimilar in substance and style, I think this is the all-time philosophy volume I've read since Susan Neiman's _Moral Clarity_. The just caveat I offering to potential readers is that it may be besides taxing a read for those who are not well-versed with the philosophers being discussed. Nehamas clearly assumes that his audience has the requisite schema to appoint in his ideas in a meaningful due west While the reviews on here concerning this work are varied, I enjoyed Nehamas' book immensely. Though it is entirely different in substance and style, I think this is the best philosophy volume I've read since Susan Neiman's _Moral Clarity_. The simply caveat I offering to potential readers is that it may be likewise taxing a read for those who are non well-versed with the philosophers beingness discussed. Nehamas conspicuously assumes that his audience has the requisite schema to appoint in his ideas in a meaningful fashion, which might be problematic for those who are defective said knowledge. For those who are interested in creating their own magnum opus out of their lives, however, this book delves deeply into what it means--and to some caste how--to pursue such an endeavor. ...more

Nehamas shows the influence of texts portraying the life of Socrates on the lives of Montaigne, Nietzsche, etc. portrayed in their texts to advise style must lie beyond truth because truth ever lies in style.

Alexander Nehamas (Greek: Αλέξανδρος Νεχαμάς; born 1946) is Professor of philosophy and Edmund N. Carpenter, II Grade of 1943 Professor in the Humanities at Princeton University and a Beau of the American Academy of Arts & Sciences. He works on Greek philosophy, aesthetics, Nietzsche, Foucault, and literary theory.

He was born in Athens, Greece in 1946. In 1964, he enrolled to Swarthmore College.

Alexander Nehamas (Greek: Αλέξανδρος Νεχαμάς; born 1946) is Professor of philosophy and Edmund N. Carpenter, II Course of 1943 Professor in the Humanities at Princeton University and a Fellow of the American Academy of Arts & Sciences. He works on Greek philosophy, aesthetics, Nietzsche, Foucault, and literary theory.

He was born in Athens, Greece in 1946. In 1964, he enrolled to Swarthmore College. He graduated in 1967 and completed his doctorate on Predication in Plato'southward Phaedo under the direction of Gregory Vlastos at Princeton in 1971. He taught at the University of Pittsburgh and the University of Pennsylvania before joining the Princeton faculty in 1990.

His early on work was on Platonic metaphysics and aesthetics every bit well as the philosophy of Socrates, only he gained a wider audience with his 1985 book Nietzsche: Life as Literature, which argued that Nietzsche thought of life and the world on the model of a literary text. Nehamas has said, "The virtues of life are comparable to the virtues of expert writing—style, connectedness, grace, elegance—and also, we must not forget, sometimes getting information technology correct." More than recently, he has become well known for his view that philosophy should provide a form of life, too every bit for his endorsement of the artistic value of television. In 2008, he delivered the Gifford Lectures at the University of Edinburgh.

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