What place discourse, what role rigorous argumentation? Against the standard image of Hadot's conception of philosophy as a way of life

After an introduction situating the piece in light of debates surrounding Hadot et al's work on the history of philosophy, Part I of what follows lays out, as briefly as possible, the 'standard view' of Hadot promoted by the texts that have been translated hitherto, and which has attracted Cooper, Nussbaum et al’s criticisms about misrepresenting--or dismissing-the place of rational argument in philosophy 'comme manière de vivre'. In Part II, will we see how several of Hadot’s as-yet-untranslated pieces, led by 'La Philosophie Antique: Une Éthique ou une Pratique?', indicate his own much more qualified perspectives about the place of discourse in ancient philosophy conceived as a way of life. To argue that philosophy included the paranoetic prescription of imaginative, mnemic, and even somatic exercises to rehape subjects' beliefs, habits, and desires is not to deny that these exercises were justified rationally, or based in rigorous theoretical accounts of the human being and its place in the cosmos.

Perfectionist Philosophy as a (an Untaken) Way of Life

I am honored to respond to Paul Guyer’s elaboration on the role of examples of perfectionism in Cavell’s and Kant’s philosophies. Guyer’s appeal to Kant’s notion of freedom opens the way for suggestive readings of Cavell’s work on moral perfectionism but also, as I will show, for controversy. There are salient aspects of both Kant’s and Cavell’s philosophy that are crucial to understanding perfectionism and, let me call it, perfectionist education, that I wish to emphasize in response to Guyer. In responding to Guyer’s text, I shall do three things. First, I shall explain why I think it is misleading to speak of Cavell’s view that moral perfectionism is involved in a struggle to make oneself intelligible to oneself and others in terms of necessary and sufficient conditions for moral perfection. Rather, I will suggest that the constant work on oneself that is at the core of Cavell’s moral perfectionism is a constant work for intelligibility. Second, I shall recall a feature of Cavell’s perfectionism that Guyer does not explicitly speak of: the idea that perfectionism is a theme, “outlook or dimension of thought embodied and developed in a set of texts.” Or, as Cavell goes on to say, “there is a place in mind where good books are in conversation. … [W]hat they often talk about … is how they can be, or sound, so much better than the people that compose them.” This involves what I would call a perfectionist conception of the history of philosophy and the kinds of texts we take to belong to such history. Third, I shall sketch out how the struggle for intelligibility and a perfectionist view of engagement with texts and philosophy can lead to a view of philosophy as a form of education in itself. In concluding these three “criticisms,” I reach a position that I think is quite close to Guyer’s, but with a slightly shifted emphasis on what it means to read Kant and Cavell from a perfectionist point of view.

Mad Men, The Sopranos and The American Way of Life. The history of the capital in two times

Don Draper (Mad Men, Matthew Weiner, AMC: 2007-2015) actively colaborates in the birth and consolidationof a model of consumer society without realizing the enormous lie he is telling himself. Tony Soprano(The Sopranos, David Chase, HBO: 1999-2007) desperately grasps the wreckage of that ideal imageof effort and self-improvement which is not only disappearing but was actually never coherent or real.This article does a comparative textual, sociological, and discursive analysis these two characters as arepresentation of the evolution of the discourse of capitalism in the second half of the 20th century, that is,the artificiality of the hegemonic discourse of “pursuit of happiness” as the main myth in post-war NorthAmerican neoliberalism.

From stress to distress: Conceptualizing the British family farming patriarchal way of life

‘Rural stress’ and ‘farming stress’ are terms that have become commonly appropriated by British health-based academic disciplines, the medical profession and social support networks, especially since the agricultural ‘crises’ of B.S.E. and Foot and Mouth Disease. Looking beyond the media headlines, it is apparent that the terms in fact are colloquial catch-alls for visible psychological and physiological outcomes shown by individuals. Seldom have the underlying causes and origins of presentable medical outcomes been probed, particularly within the context of the patriarchal and traditionally patrilineal way of life which family forms of farming business activity in Britain encapsulate. Thus, this paper argues that insufficient attention has been paid to the conceptualization of the terms. They have become both over-used and ill-defined in their application to British family farm individuals and their life situations. A conceptual framework is outlined that attempts to shift the stress research agenda into the unilluminated spaces of the family farming ‘way of life’ and focus instead on ‘distress’. Drawing upon theorization from agricultural and feminist geography together with cultural approaches from rural geography, four distinct clusters of distress originate from the thoughts of individuals and the social practices now required to enact patriarchal family farming gender identities. These are explored using case study evidence from ethnographic repeated life history interviews with members of seven farming families in Powys, Mid Wales, an area dominated by family forms of farming business. Future research agendas need to be based firmly on the distressing reality of patriarchal family farming and also be inclusive of those who, having rejected the associated way of life, now lie beyond the farm gate.

Working an identity, buying a life: the remains of Disney way of life among ICP alumni

O Disney International College Program (ICP) é um programa de estágio patrocinado pela Walt Disney Company, destinado a estudantes universitários estrangeiros. Uma vez aceitos no programa, estes jovens viajam para os Estados Unidos durante as férias de verão para trabalhar por três meses no Walt Disney World Resort na Flórida. O ICP tornou-se um programa popular dentre os estudantes universitários brasileiros. Todos os anos, aproximadamente trinta mil jovens candidatam-se para o programa. Contudo, apenas cerca de oitocentos conseguem ser aprovados. Durante o programa esses jovens desenvolvem uma “identidade Disney” que passará a fazer parte do self deles. O objetivo deste trabalho é explorar o papel ICP na vida dos seus participantes, assim como desvendar seus efeitos na construção do self destes jovens. O presente estudo também procurou avaliar como os participantes conseguem sustentar sua “identidade Disney”, mesmo após deixarem o programa. Para tanto, foi desenvolvido um estudo de caso qualitativo, no qual o caso analisado foi a identidade de participantes do ICP. Após uma breve análise da literatura sobre identidade, consideramos o self como a capacidade do individuo em manter viva uma narrativa particular. Assim, nossos dados foram coletados e analisados por meio do método de análise narrativo. Através deste estudo, descobrimos que a Walt Disney Company realiza um trabalho eficiente em convencer os participantes do ICP que a sua missão e seus valores são muito importantes. Com isso, estes jovens passam a louvar a marca Disney. Também foi observada a existência de uma comunidade de Disney Alumni (pessoas que participaram do ICP) unida por princípios, ideias e consumo.

1968-2008: O Veja Way of Life

O artigo aborda, segundo a nossa hipótese, o Jornalismo espetacular, marcado pelo entretenimento, utilizado pela revista Veja para noticiar os episódios do movimento estudantil - principal movimento engajado na luta da ditadura - já em 1968. Foram feitos pesquisa bibliográfica e estudo comparativo da abordagem de edições de 1998 e de 2008. Durante as comemorações deste ano ímpar, a nossa conclusão é a de que Veja agrega, cada vez mais, elementos sensacionalistas com o intuito de denegrir a imagem do movimento estudantil, corroborando, assim, com a indústria cultural e a sociedade do espetáculo que visam a produzir uma juventude democrática, ou seja, que almeja o sucesso econômico por meio do direito de consumir e da manutenção do sistema político vigente.

Programmed cell death: a way of life for plants.

Cell death in higher plants has been widely observed in predictable patterns throughout development and in response to pathogenic infection. Genetic, biochemical, and morphological evidence suggests that these cell deaths occur as active processes and can be defined formally as examples of programmed cell death (PCD). Intriguingly, plants have at least two types of PCD, an observation that is also true of PCD in animals [Schwartz, L. M., Smith, W.W., Jones, M. E. E. & Osborne, B. A. (1993) Proc. Natl. Acad. Sci. USA 90, 980-984]. Thus, in plants, PCD resembles either a common form of PCD seen in animals called apoptosis or it resembles a morphologically distinct form of cell death. The ubiquitous occurrence and necessity of PCD for plant development and defense suggest that the underlying mechanisms of regulation and execution of these processes merit further examination.

A formula for a better way of life; an informal chat with you ... A business man tells how he does it.

Mode of access: Internet.

Gort¿sy verkhov¿ev Pi¿andzha; (Vakhant¿sy i Ishkashimt¿sy) Ocherki byta po putevym zami¿etkam. The mountaineers of the Upper Piandzha. The Vakhanians and Ishkashimians. Outlines of their way of life on the basis of notes during a journey.

20 fotoipicheskikh Tablits rab fot. P. Pavlova. So snimkov N.V. Bogoiavlenskago.

The way of life and salvation is freely held forth to all.

Cover serves as title-page.