Controlling the philosophical imaginary: reading Pierre Hadot with Luiz Costa Lima

This essay proffers a critical complement to Luiz Costa Lima's claims concerning the nature, history, and control of the imagination in Western culture. Accepting the wide scope of Costa Lima's critical claim about the socio-political control of imaginative literature in Western history, we claim that Pierre Hadot's work on philosophy as a bios in the ancient West cautions us lest we position philosophy in this history as always and necessarily an agency of control. At different times, philosophy has rather stood as an ally in practicing and promoting forms of criticity, and the playful, creative, and transformative envisaging of alternative ways of experiencing the world Costa Lima theoretically celebrates in literary fiction. Any critique of philosophy as always opposed to the critical imagination can only stand, we have argued, relative to philosophy as conceived on what Hadot suggests is but one, albeit the now hegemonic model: namely, as a body of systematic rational discourses, including discourses about the literary, poetics, and imaginary. What this vision of philosophy misses, Hadot shows, is how the ancient conception of philosophy (which survives in figures like Montaigne, Nietzsche, and Goethe) as a way of life promoted distinctly literary, aesthetic, and imaginative practices; first, to assist in the existential internalisation of the schools' ideas; secondly, to envisage in the sage and utopias edifying counterfactuals to help students critically reimagine accepted norms; and thirdly, in the conception of a transformed way of living and perceiving ‘according to nature’, whose parameters of autonomy and pleasurable contemplation of the singularity of the present experiences anticipate the experiences delineated in modern aesthetic theory.

That tender discipline: spacing, structured nothingness & kumbhaka

In the discussion that follows here, I will attempt what I have decided to call an onto-poetic reading of the yogic practice of kumbhaka. I choose the double-barrelled nomination 'onto-poetic' since I would like to use my experience of kumbhaka both to think of certain current ontological paradigms and implications, and also to allow myself the flexibility and discipline that I associate with the poetic register. I will draw on three particular thinkers, namely Alain Badiou, Jacques Derrida and Luce Irigaray. Badiou makes very explicit metaontological claims that, I believe, have something to contribute to a reading of kumbhaka. Derrida, for his part, has written extensively about phonologocentrism and its inherent links with speech and breath in the history of phallocentric metaphysics. Irigaray, finally, demonstrates a way to think unity, breath and praxis so as to bring these conceptual strands together in a kind of elegant, but urgent, agency.
What can the very practice of kumbhaka help me to think? And how can such thinking impact on what happens when I practice pranayama that involves kumbhaka? Kumbhaka can be situated as a practice within the broader discipline of Yogic pranayama. Yoga, as it often encountered in this historical moment in the so-called West, can appear to emphasize physical posture (which are certainly as aspect of its breadth). Yoga, however, as a technology of existential and ontological inquiry, has often, throughout its long and meandering history, made use of the manipulation of, and abstinence from, breath. I will begin by cursorily outlining the place of pranayama itself within the yogic canon of practice. Then, I will go on to explain specifically the technology of kumbhaka, before embarking on my onto-poetic discussion.

Death and life at the cinematic beach

In this article, I will examine the ways in which the beach and its shoreline is designated as both a mortal and immortal location in cinema. On the one hand, I will suggest that the beach and the shoreline can bring death to those who visit it temporarily or who go there to claim it as a permanent home of their own. The beach creates a set of narrative and aesthetic possibilities for tragic endings, murderous encounters, physical and existential suicides, and spectacular battles between opposing forces to take place. The dangerous beach, then, is locatable as a site that participates in, and helps enact, loss and the death wishes of those who come to contemplate endings, kill or fight on its shifting sands, watery edges and lost horizons. On the other hand, the beach and its shoreline will be understood as a liminal place and space, where regeneration possibilities are enacted. In cinema, death at the beach and its shoreline may not always be the end but a new start beyond the life of the frame. At the beach, within the coastal water, mortality becomes immortality, flesh and body becomes transcendence and spirit, and the death of one self can lead to the (re)birth of another.

Having the courage to measure up for education

In this “age of measurement” it is increasing difficult for educators to educate (Biesta, 2010). The pressures to conform to the demands of bureaucratic authorities generally trump over educators and their aims to educate. One of the factors contributing to this is because as Dewey (1929a, p. 133) has argued, our aims and our desires to educate don’t have deep enough roots. He suggests that educators ought to have “cultivated” and “significant conscious desires” and a disposition to be “courageous” (1929a, p. 134; 1929b, p. 38) in order to attain the independence to ensure that our practices in education are indeed educational. Dewey (1934) called such a disposition a “religious attitude” because it engages with the ultimate concerns that people can aspire towards. In this paper I shall argue that this religious attitude of Dewey’s which can enable our roots to deepen, does not just pertain to our aims of education as an intellectual phenomenon. Rather it can be understood as existential (Webster, 2009) in the sense that aims of education are specific to individuals in situation – not to abstract or universal understandings of education. It shall also be argued that this existential aspect of our being is emotive, and deepening its roots might enable us to become more courageous and thus more able to challenge the barriers inherent in our current ‘age of measurement’ so that education may become more of a reality.

Forgeability of Wang-Zhu-Feng-Yau’s attribute-based signature with policy-and-endorsement mechanism

Recently, Wang et al. presented a new construction of attribute-based signature with policy-and-endorsement mechanism. The existential unforgeability of their scheme was claimed to be based on the strong Diffie-Hellman assumption in the random oracle model. Unfortunately, by carefully revisiting the design and security proof of Wang et al.’s scheme, we show that their scheme cannot provide unforgeability, namely, a forger, whose attributes do not satisfy a given signing predicate, can also generate valid signatures. We also point out the flaws in Wang et al.’s proof.

Valuing and desiring purposes of education to transcend miseducative measurement practices

The separating and isolating tendencies of measuring practices can lead educators to lose sight of the aims and purposes of education. These end purposes can be used to guide and ensure that the activities of educators are educational, and therefore, Biesta recommends there is a need for educators to reconnect with them. This article. explores this notion of a ‘reconnection’ and argues that if educators are to challenge any potentially miseducative measuring practices, then this reconnection must require educators to value and desire particular end purposes. Desires are recognised to be existential in character and are identified as being necessary for initiating actions. It is argued here that this aspect of desires is important for understanding the significance of a ‘reconnection’ because without it the purposes of education may remain only as abstract philosophical ideals. To make a difference and to challenge the isolating and miseducative tendencies of some measuring practices, educators must come to value particular purposes of education, and in addition, they must exercise the courage to enact them. This can be made possible because educators strongly care for and desire the actualisation of the purposes to which they are connected.

The limitations and potentialities of green marketing

The authors evaluate the potential of green marketing and its limitations in solving society’s environmental problems. The streams of research in the green marketing area are reviewed and their assumptions and efficacies are discussed. While green marketing has some positive societal outcomes, on its own it is an insufficient solution to societal environmental problems in general and to humanity’s existential threat from climate change in particular. The authors analyze and discuss the roles and responsibilities of business, citizen-consumers, and government in contributing environmental solutions.

Education in the age of uncertainty: an eagle's eye-view

 How are we to educate young people of, and for, these times in a way which takes into account the existential and moral dilemmas of our age? We argue that the current education system fails to address the full implications of historical change in relation to ethics and equity. In what follows, we offer some ways of describing and theorising contemporary life in an age of uncertainty. We offer it as a knowledge base from which teachers, principals and policy makers might draw in creating new morally and ethically sound policy discourses. We follow with some new frameworks for helping students to deal with the altered context of moral and political life.

Extraordinary television time travel and the wonderful end to the working day

In this article I will present two arguments. First, the argument that the time travel television series historically provided viewers with a spectacular temporal and spatial alternative to the routine of everyday life, the regulation of television scheduling, and the small-world confines of domestic subjectivity. Taking the decades of the 1970s and 1980s, predominantly in a UK viewing environment, I will suggest that the special effect rendering of the time travel sequence expanded the viewer’s material universe, and affectively wrenched the television set free from the strictures of scheduling and realist programming. Further, the time travel series readily and regularly took the domestic space, the ordinary day and the everyman/ person into awesome environments and situations that suggested alternative lifestyles and behaviours, with a different existential tempo and rhythm. At a narrative, thematic, meta- textual, and aesthetically spectacular level, television time travel saw to the wonderful end of the working day. Case studies include Sapphire and Steal, Dr Who, and Quantum Leap. Second, the article will argue that rather than the contemporary time travel television series being an extraordinary alternative to ordinary life, they instead articulate convergence culture, deregulation, multiple channel viewing, and time-shift culture where there is no such thing as an ordinary working day or domestic viewing context.

The lived experience of volunteering in a palliative care biography service

OBJECTIVE: Many patients approaching death experience hopelessness, helplessness, and a depressed mood, and these factors can contribute to a difficult end-of-life (EoL) period. Biography services may assist patients in finding meaning and purpose at this time. The aim of our study was to investigate the lived experience of volunteers involved in a biography service in Melbourne, Australia, using a qualitative methodology. METHOD: The participants were 10 volunteers who had participated in a biography service within a private palliative care service. Each volunteer was interviewed separately using a study-specific semistructured interview guide. The transcripts of these interviews were then subjected to thematic analysis. RESULTS: Analysis yielded the following themes: motivations for volunteering; dealing with death, dying, and existential issues; psychosocial benefits of volunteering; and benefits and challenges of working with patients and their families. Our results indicated that volunteering gave the volunteers a deeper appreciation of existential issues, and helped them to be more appreciative of their own lives and gain a deeper awareness of the struggles other people experience. They also suggested that volunteers felt that their involvement contributed to their own personal development, and was personally rewarding. Furthermore, the results highlighted that volunteers found that encounters with family members were sometimes challenging. While some were appreciative, others imposed time limits, became overly reliant on the volunteers, and were sometimes offended, hurt, and angered by what was included in the final biography. SIGNIFICANCE OF RESULTS: It is hoped that the findings of the current study will provide direction for improvements in the biography services that will benefit patients, family members, and volunteers. In particular, our findings highlight the need to provide ongoing support for volunteers to assist them in handling the challenges of volunteering in a palliative care setting.

Socratic ironies: reading Hadot, reading Kierkegaard

This paper examines the seemingly unlikely rapport between the ‘Christian existentialist’, radically Protestant thinker, Søren Kierkegaard and French classicist and historian of philosophy, Pierre Hadot, famous for advocating a return to the ancient pagan sense of philosophy as a way of life. Despite decisive differences we stress in our concluding remarks, we argue that the conception of philosophy in Hadot as a way of life shares decisive features with Kierkegaard’s understanding of the true ‘religious’ life: as something demanding existential engagement from its proponent, as well as the learning or recitation of accepted doctrines. The mediating figure between the two authors, the paper agrees with Irina (2012), is Socrates and his famous irony. In order to appreciate Kierkegaard’s rapport with Hadot, then (and in contrast to Gregor, who has also treated the two figures) we first of all consider Hadot’s treatment of the enigmatic ‘old wise man’ who remains central to Kierkegaard’s entire authorship. (Part 1) However, to highlight Hadot’s Socratic proximity to Kierkegaard (in contrast to Irina), we set up Hadot’s Socrates against the contrasting portrait readers can find in John M. Cooper’s recent work on Socrates and philosophy as a way of life. Part II of the essay turns back from Hadot’s and Kierkegaard’s Socrates towards Hadot’s own work, and argues—again moving beyond both Gregor and Irina’s works on Hadot and Kierkegaard—that the shape of Hadot’s ‘authorship’, including his remarkably classical style, can be understood by way of Kierkegaard’s notion of indirect communication. In our concluding remarks, in the spirit of Kierkegaard, we pinpoint the fundamental difference between the two thinkers, arguing that for Hadot in contrast to Kierkegaard, a stress on existential commitment in no way speaks against the philosophical defence of a form of rational universalism. Reading Hadot via Kierkegaard allows us to appreciate Hadot’s novelty as attempting to ‘squaring the circle’ between an emphasis on subjectivity and, as it were, the subjective dimensions of philosophers’ pursuit of rational universality.

Review: 'Collaborative projects: An interdisciplinary study'

When I was asked to review this book, I was immediately intrigued by the title. As someone influenced by the philosophical legacy of phenomenology and existential humanism through Husserl, Heidegger and Sartre, I have always understood the project as a life-project of which I am the author seeking to overcome the facticity, or the inescapable conditions of my existence, in order to realise myself in the world. Such a project takes courage: in pro - jecting myself into the world I simultaneously find and lose myself, but without this attempt I do not exist at all. In recent years I have come to increasingly question this account of the human project. Could the idea of ‘collaborative projects’ be a more positive way of seeing the social world in which I live, as a world where other people are not simply an obstacle to my self-realisation?

Being trustworthy: going beyond evidence to desiring

If educators are to educate they must be accorded some level of trust. Anthony Giddens claims that because trust is not easily created, it is now being replaced with ‘confidence’ because this latter disposition is much easier to give and is more convenient. It is argued in this paper that this shift from trust to confidence stifles education because emphasis is placed solely upon qualifications and competence, and is neglectful of disclosing one’s motives and desires—which are considered to be essential elements for relationships and communities which depend upon trust. Therefore, educators ought to seek to become more trustworthy by going beyond evidence-based practices and codes of ethics, towards articulating a developed personal philosophy of education outlining the ultimate end-purposes to which they aspire. Through such a philosophy, educators identify their ultimate desires and commitments and this self-disclosure can make trust-giving more likely. Demonstrated evidence of achievements and qualifications encourage confidence and this has some value. In addition to these artefacts of evidence, it is argued here that educators must also articulate what they actually desire. This can be understood as John Dewey’s virtue of ‘genuine interest’ which he characterises as being wholehearted, persistent and impartial. For educators, this is often represented in our personal philosophy of education and because it is personal, it is also existential in the sense that it pertains to giving sense, meaning and purpose to all of our activities and way of life for which we are individually responsible and passionately committed to as professionals. As a consequence of being existential, our philosophy and our commitment to it has an intellectual and moral aspect and because it reaches to the very depths of our raison d’être, it pertains to our passion as described by Søren Kierkegaard. This paper shall draw upon Dewey’s notion of wholeheartedness and Kierkegaard’s notion of purity of heart, to make the case that if educators embrace these in their practices, we may become more trustworthy.