Ancient Philosophy and Religious Education: Education as Initiation into a Way of Life

2009 ◽  
pp. 9-21 ◽  
Author(s):  
John L. Elias
Keyword(s):  
Religious Education ◽  
Ancient Philosophy ◽  
Way Of Life

Drafted into a Foreign War?

Rhizomata ◽  
2020 ◽  
Vol 8 (2) ◽  
pp. 183-217
Author(s):  
Matthew Sharpe
Keyword(s):  
Ancient Philosophy ◽  
The Self ◽  
Spiritual Practices ◽  
Way Of Life ◽  
Technologies Of The Self ◽  
Analytic Tradition ◽  
Modern Conception ◽  
The Past ◽  
Rational Inquiry

Abstract This paper examines the central criticisms that come, broadly, from the modern, ‘analytic’ tradition, of Pierre Hadot’s idea of ancient philosophy as a way of life.: Firstly, ancient philosophy just did not or could not have involved anything like the ‘spiritual practices’ or ‘technologies of the self’, aiming at curing subjects’ unnecessary desires or bettering their lives, contra Hadot and Foucault et al. Secondly, any such metaphilosophical account of putative ‘philosophy’ must unacceptably downplay the role of ‘serious philosophical reasoning’ or ‘rigorous argument’ in philosophy. Thirdly, claims that ancient philosophy aimed at securing wisdom by a variety of means including but not restricted to rational inquiry are accordingly false also as historical claims about the ancient philosophers. Fourthly, to the extent that we must (despite (3)) admit that some ancient thinkers did engage in or recommend extra-cognitive forms of transformative practice, these thinkers were not true or ‘mainline’ philosophers. I contend that the historical claims (3) and (4) are highly contestable, risking erroneously projecting a later modern conception of philosophy back onto the past. Of the theoretical or metaphilosophical claims (1) and (2), I argue that the second claim, as framed here, points to real, hard questions that surround the conception(s) of philosophy as a way of life.

scholarly journals Tinjauan Permasalahan Akhlak Belia di Institusi Pengajian Tinggi

2016 ◽  
Vol 1 (2) ◽  
pp. 161
Author(s):  
Rohana Tan ◽  
Norhasni Zainal Abiddin
Keyword(s):  
Higher Education ◽  
Religious Education ◽  
Informal Education ◽  
Education Institution ◽  
Risky Behaviors ◽  
Nation State ◽  
Institutions Of Higher Education ◽  
Way Of Life ◽  
Higher Education Institution ◽  
Moral Problems

ABSTRAKSI: Belia adalah aset bernilai kepada negara dan menjadi harapan nusa bangsa untuk merealisasikan hasrat menjadi negara maju. Namun, dengan arus globalisasi yang melanda dunia, apa yang berlaku pada hari ini ialah penglibatan belia, termasuklah belia di institusi pengajian tinggi, dalam permasalahan akhlak yang menyimpang daripada nilai-nilai ke-Timur-an dan prinsip Islam, walaupun hakikatnya mereka telah melalui proses pendidikan agama secara formal di sekolah. Ini menimbulkan persoalan: Apakah permasalahan akhlak belia di institusi pengajian tinggi? Penglibatan mereka dalam tingkah-laku yang berisiko seolah-olah memberi petunjuk bahawa pendidikan di sekolah sahaja belum mencukupi untuk membentuk akhlak belia, dan menjadikan Islam sebagai satu cara hidup dalam kehidupan mereka pada hari ini. Justeru itu, artikel ini mengupas tentang konsep belia dan akhlak Islam, permasalahan akhlak belia di institusi pengajian tinggi, dan cara mengatasinya. Dalam konteks negara Malaysia, pembentukan akhlak belia untuk menjadi insan kamil yang cemerlang dan seimbang dari segi intelek dan spiritual adalah proses pendidikan sepanjang hayat dan perlu diberi penekanan selaras dengan pembangunan dan kemajuan negara-bangsa.KATA KUNCI: Belia; Akhlak; Institusi Pengajian Tinggi; Globalisasi; Pendidikan Tidak Formal.ABSTRACT: “Exploring the Issues of Morality among Youths in Higher Education Institution”. Youth is a valuable asset to the nation to realize the objective of becoming a developed nation. However, what is happening in the globalization era nowadays is the involvement of youths, including those in higher educations, in the behaviors that deviate from Eastern values and principles of Islam, despite the fact that they have been through the process of formal religious education in schools. This begs the question: What are the moral problems of youths in institutions of higher education? Their risky behaviors seem to indicate that school education alone is not sufficient to to form good morals in youths, and Islam can alternatively be made a way of life. Therefore, this article explores the concept of youths and Islamic morality, moral problems of youths in institutions of higher education, and how to overcome them. In the context of Malaysia as a nation-state, the development of youths’ moral to be a perfect human and who can maintain a balanced in the intellectual and spiritual aspects is a lifelong process in education and should be addressed in line with the development and progress of the nation-state. KEY WORD: Youths; Morality; Higher Education Institution; Globalization; Informal Education.  About the Authors: Rohana Tan ialah Pelajar Master Sains Pendidikan Pengembangan di Jabatan Pemajuan Profesional dan Pendidikan Lanjutan, Fakulti Pengajian Pendidikan UPM (Universiti Putra Malaysia). Prof. Madya Dato’ Dr. Norhasni Zainal Abiddin ialah Pensyarah di Jabatan Pemajuan Profesional dan Pendidikan Lanjutan, Fakulti Pengajian Pendidikan UPM Serdang, Selangor Darul Ehsan, Malaysia. Alamat emel: [email protected] dan [email protected] to cite this article? Tan, Rohana & Norhasni Zainal Abiddin. (2016). “Tinjauan Permasalahan Akhlak Belia di Institusi Pengajian Tinggi” in MIMBAR PENDIDIKAN: Jurnal Indonesia untuk Kajian Pendidikan, Vol.1(2) September, pp.161-178. Bandung, Indonesia: UPI [Indonesia University of Education] Press, ISSN 2527-3868 (print) and 2503-457X (online). Chronicle of the article: Accepted (February 19, 2016); Revised (May 20, 2016); and Published (September 30, 2016).

scholarly journals PEMBELAJARAN FIQIH SEBAGAI MATA KULIAH WAJIB PADA PERGURUAN TINGGI KEAGAMAAN ISLAM

2019 ◽  
Vol 6 (2) ◽  
pp. 142
Author(s):  
Maimunah Maimunah
Keyword(s):  
Religious Education ◽  
Islamic Law ◽  
National Standard ◽  
Way Of Life ◽  
Human Actions ◽  
Student Centered ◽  
Student Centered Learning ◽  
Tertiary Institutions ◽  
Private And Public ◽  
Religious Colleges

The existence of FIQH as the main subject at each PTAI both private and public taught to students has a good purpose for scientific understanding of Islamic law. Learning FIQH has a progressive urgency that is taught science to students so that students are able to understand the basic Islamic law relating to human actions that are categorized as adults. Learning in Islamic religious colleges can choose and implement one or several variants of the integration relationship. The learning is based on Permenristedikti 44/2015 related to SNPT / national standard of higher education. Learning also has an interactive specificity, which occurs between students and lecturers. In interaction, of course, focus on students (Student Centered Learning) so that changes occur experienced by students into the cognitive realm, namely the ability to relate to knowledge, thoughts, and then the ability to prioritize feelings or known as affective terms. Fiqh is defined as a knowledge of Islamic law formulated by Islamic jurists (mujtahid) through the process of reasoning on the verses of the Qur'an and the hadith texts relating to human actions that are intelligent and mature. In the context of fiqh discussion here, fiqh in question is one of the Islamic Religious Education (PAI) courses relating to law, rules and procedures of worship to Allah SWT taught in tertiary institutions. In this case, fiqh is also one part of Islamic Religious Education courses that is directed to prepare students to recognize, understand, live and practice Islamic law which then becomes the basis of their way of life through guidance, teaching, exercise of use, practice and habituation

scholarly journals Keeping the tradition alive: An analysis of contemporary Jain religious education for children in India and North America

2021 ◽  
Author(s):  
◽  
Shivani Bothra
Keyword(s):  
United States ◽  
North America ◽  
Religious Education ◽  
Cultural Practices ◽  
The United States ◽  
Religious Schools ◽  
Way Of Life ◽  
Minority Religions ◽  
Part Time ◽  
American Society

<p>How do Jains, adherents of one of the oldest minority religions in India, maintain their identity and protect their way of life when surrounded by non-Jain religions? Even more striking, how do Jains in the United States, where they constitute a minority within the Indian minority, maintain their traditions amidst a multi-cultural American society? Seeking upward mobility, Jains in post-independence India, have migrated locally, regionally, and internationally and these migrations have disrupted their social, religious, and cultural practices. My thesis looks at the ways in which Jains have addressed these disruptions. I analyse how they have restructured their traditional religious education, transforming it in a variety of ways, producing a range of contemporary Jain religious schools for children, both in India and the United States.  I argue that these new religious schools serve an important function in maintaining ancient Jain traditions, but have, at the same time, initiated significant structural as well as curricular changes that have transformed some of those traditions: widening the gap between Jain children and Jain mendicants, and reallocating authority within the Jain community by enabling laywomen to shape the curriculum and to teach in part-time religious schools, to name a few. The thesis pays attention to these changes, the reasons for the changes, and their consequences.  Using in-depth curriculum analysis and formal interviews, I examine contemporary Jain religious schools for children in the image-worshipping Digambar tradition and the non-image worshipping Shvetambar Terapanth tradition in India, and in mixed traditions in the United States. These Jain schools are growing exponentially in number and popularity within India and America, but have largely remained unexamined. This study aims to fill an important gap by closely analysing the rituals, leadership, and curricula of these new religious schools and their role in shaping modern Jain traditions.</p>

Barthes and the Lessons of Ancient Philosophy

2020 ◽  
pp. 137-153
Author(s):  
Lucy O’Meara
Keyword(s):  
Academic Discipline ◽  
Ancient Philosophy ◽  
Literary Canon ◽  
Way Of Life ◽  
Art Of Living ◽  
Late Work ◽  
Greco Roman ◽  
Collège De France ◽  
Pierre Hadot ◽  
Moral Perfectionism

Roland Barthes was a classicist by training; his work frequently alludes to the classical literary canon and the ancient art of rhetoric. This chapter argues that ancient Greco-Roman philosophy permits insights into Barthes’s very late work, particularly when we understand ancient philosophy not as an academic discipline, but as a mode of thought which prioritises an art of living. This chapter will focus on Barthes’s posthumously published Collège de France lecture notes (1977–80) and on other posthumous diary material, arguing that this work can be seen as part of a tradition of thought which has its roots in the ethics and care of the self proposed by ancient Greco-Roman philosophical thought. The chapter uses the work of the historian of ancient philosophy, Pierre Hadot, to set Barthes’s teaching in dialogue with Stoic and Epicurean thought, and subsequently refers to Stanley Cavell’s work on ‘moral perfectionism’ to demonstrate how Barthes’s final lecture courses, and the associated Vita Nova project, can be seen as efforts by Barthes to transform his ‘intelligibility’. Barthes’s late moral perfectionism, and the individualism of his teaching, corresponds to the ancient philosophical ethical imperative to think one’s way of life differently and thereby to transform one’s self.

Epistrophe and Metanoia in the History of Philosophy

2021 ◽  
Vol 65 (1) ◽  
pp. 201-210
Author(s):  
Pierre Hadot ◽  
Andrew Irvine ◽  
Keyword(s):  
Living Organism ◽  
Ancient Philosophy ◽  
History Of Philosophy ◽  
The Self ◽  
Way Of Life ◽  
The West ◽  
History Of

Crucial in Pierre Hadot’s account of ancient philosophy as a way of life is the phenomenon of conversion. Well before he encountered some of the decisive influences upon his understanding of philosophy, Hadot already understood ancient philosophy and its long legacy in later thinkers of the West as much more than a formal discourse. Philosophy is an experience, or at least the exploration and articulation of a potential for experience. The energy of this potential originates in a polar tension between epistrophe (return) and metanoia (rebirth). The two poles, which are grounded in primal experiences of the living organism, motivate and model the conversion which must be lived by the philosopher. The genius of Western philosophical experience lies in the effort to synthesize return and rebirth, and thereby recover the self as an ontological point of identification with and origin of the cosmos.

Philosophie als performative Lebensform – als textuelle Praxis und mehr als textuelle Praxis

2017 ◽  
Vol 65 (2) ◽  
Author(s):  
Richard Shusterman
Keyword(s):  
Ancient Philosophy ◽  
Discursive Practices ◽  
Way Of Life ◽  
Art Of Living ◽  
Self Knowledge ◽  
Philosophical Task ◽  
Linguistic Means

AbstractAlthough typically identified with discursive practices of writing and oral dialog that have long dominated its practice, philosophy has also asserted itself as something other and more than words; it claimed to be an entire way of life, an art of living dedicated to the pursuit of wisdom (as the word “philosophia” implies). After showing how discursive and non-discursive dimensions of ancient philosophy were designed to complement each other, this paper explains the reasons why even the basic philosophical task of self-knowledge requires discursive communicative tools. It then explores to what extent and in what ways philosophy can be practiced through non-linguistic means, by considering both Western and Asian sources.

A Philosophical Mode of Life

2015 ◽  
Vol 3 (3) ◽  
pp. 1-30
Author(s):  
Max H. Sotak ◽  
Keyword(s):  
Ancient Philosophy ◽  
Way Of Life ◽  
Philosophical Discourse ◽  
The World ◽  
Mode Of Life ◽  
Choice Of Life

This article presents Pierre Hadot’s treatment of a philosophical mode of life as it originated in ancient philosophy and fared down through the centuries. Hadot contends that philosophical discourse begins with a choice of life—an existential option from which philosophical discourse arises. The concept of philosophy as a purely theoretical attitude developed after the ancient period and reflects the domestication of philosophy within the context of the medieval and modern universities. The ancient schools of philosophy were concerned with a way of life that demanded the conversion of one’s being, a change of life­style, and a specific view of the world. Philosophical discourse, on this view, was designed to reveal, justify, and represent the existential option to the world.

scholarly journals The metamorphosis of the soul. an attempt to read ancient philosophy as a praxis of life – Pierre Hadot, Philosophy as a Way of Life: Spiritual Exercises from Socrates to Foucault.

KÜLÖNBSÉG ◽  
2012 ◽  
Vol 12 (1) ◽  
Author(s):  
Emese Faragó
Keyword(s):  
Ancient Philosophy ◽  
Spiritual Exercises ◽  
Way Of Life ◽  
Pierre Hadot

The metamorphosis of the soul. An attempt to read ancient philosophy as a praxis of life – Pierre Hadot: Philosophy as a Way of Life: Spiritual Exercises from Socrates to Foucault. (Review) Hadot, Pierre: Philosophy as a Way of Life: Spiritual Exercises from Socrates to Foucault. Trans. Ákos Cseke. Budapest, Kairosz, 2010.

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