Best 12 quotes of Pierre Hadot on MyQuotes

Ancient philosophy proposed to mankind an art of living. By contrast, modern philosophy appears above all as the construction of a technical jargon reserved for specialists.

Every person - whether Greek or Barbarian - who is in training for wisdom, leading a blameless, irreproachable life, chooses neither to commit injustice nor return it unto others, but to avoid the company of busybodies, and hold in contempt the places where they spend their time - courts, councils, marketplaces, assemblies - in short, every kind of meeting or reunion of thoughtless people. ... People such as these, who find their joy in virtue, celebrate a festival their whole life long.

One could say that what differentiates ancient from modern philosophy is the fact that, in ancient philosophy, it was not only Chrysippus or Epicurus who, just because they had developed a philosophical discourse, were considered philosophers. Rather, every person who lived according to the precepts of Chrysippus or Epicurus was every bit as much a philosopher as they.

One of the characteristics of the university is that it is made up of professors who train professors, or professionals training professionals. Education was this no longer directed toward people who were to be educated with a view to become fully developed human beings, but to specialists, in other that they might learn how to train other specialists. This is the danger of "Scholasticism," that philosophical tendency which began to be sketched at the end of antiquity, developed in the Middle Ages, and whose presence is still recognizable in philosophy today.

Only he who is capable of a genuine encounter with the other is capable of an authentic encounter with himself, and the converse is equally true...From this perspective, every spiritual exercise is a dialogue, insofar as it is an exercise of authentic presence, to oneself and to others.

Philosophy - reduced, as we have seen, to philosophical discourse - develops from this point on in a different atmosphere and environment from that of ancient philosophy. In modern university philosophy, philosophy is obviously no longer a way of life, or a form of life - unless it be the form of life of a professor of philosophy.

Socrates had no system to teach. Throughout, his philosophy was a spiritual exercise, an invitation to a new way of life, active reflection, and living consciousness.

Socrates splits himself into two, so that there are two Socrates: the Socrates who knows in advance how the discussion is going to end, and the Socrates who travels the entire dialectical path along with his interlocutor.

There was a Socratic style of life (which the Cynics were to imitate), and the Socratic dialogue was an exercise which brought Socrates' interlocutor to put himself in question, to take care of himself, and to make his soul as beautiful and wise as possible.

To know oneself means, among other things, to know oneself qua non-sage: that is, not as a sophos, but as a philo-sophos, someone on the way toward wisdom.

All Hellenistic schools seem to define [wisdom] in approximately the same terms: first and foremost, as a state of perfect peace of mind. From this viewpoint, philosophy appears as a remedy for human worries, anguish, and misery brought about, for the Cynics, by social constraints and conventions; for the Epicureans, by the quest for false pleasures; for the Stoics, by the pursuit of pleasure and egoistic self-interest; and for the Skeptics, by false opinions. Whether or not they laid claim to the Socratic heritage, all Hellenistic philosophers agreed with Socrates that human beings are plunged in misery, anguish, and evil because they exist in ignorance. Evil is to be found not within things, but in the value judgments with people bring to bear upon things. People can therefore be cured of their ills only if they are persuaded to change their value judgments, and in this sense all these philosophies wanted to be therapeutic.

In the first place, sensation (aisthesis) is a corporeal process which we have in common with animals, and in which the impression of an exterior object is transmitted to the soul. By means of this process, an image (phantasia) of the object is produced in the soul, or more precisely in the guiding part (hegemonikon) of the soul