Despite a recent surge of interest in philosophy as a way of life, it is not clear what it might mean for philosophy to guide one's life, or how a “philosophical” way of life might differ from a life guided by religion, tradition, or some other source. We argue against John Cooper that spiritual exercises figure crucially in the idea of philosophy as a way of life—not just in the ancient world but also today, at least if the idea is (...) to be viable. In order to make the case we attempt to clarify the nature of spiritual exercises, and to explore a number of fundamental questions, such as “What role does reason have in helping us to live well?” Here we distinguish between the discerning and motivational powers of reason, and argue that both elements have limitations as guides to living well. (shrink)

Books and journal articles have become the dominant modes of presentation in contemporary philosophy. This historically contingent paradigm prioritises textual expression and assumes a distinction between philosophical practice and its presented product. Using Socrates and Diogenes as exemplars, we challenge the presumed supremacy of the text and defend the importance of ways of life as modes of practiced presentation. We argue that text cannot capture the embodied activity of philosophy without remainder, and is therefore limited and incomplete. In particular, we (...) contend that a static text is essentially alienated from our practices of philosophising, words cannot unambiguously represent lives, and practiced presentation enriches our understanding beyond words alone. After discussing some pedagogical implications, we conclude with a plea for a pluralistic approach that recognises lives as legitimate and valuable modes of philosophical presentation. (shrink)