Frasi di Pierre Hadot

Pierre Hadot è stato un filosofo e scrittore francese.

Pur essendo nato a Parigi ha passato l'infanzia a Reims, presso la propria famiglia tradizionale e molto cattolica. Ha studiato teologia e filosofia, diventando sacerdote nel 1944, lasciandone poi la missione e 'spogliandosi' nel 1952, e sposandosi nel 1953. Ha quindi studiato da bibliotecario e dal 1949 al 1964 ha lavorato come ricercatore al CNRS, diventando amico di Jean-Pierre Vernant e Louis Dumont. Nel 1966, intanto, ha sposato in seconde nozze la filologa Ilsetraut Marten Hadot.

Direttore della École pratique des hautes études dal 1964 al 1986, è stato quindi nominato professore al Collège de France nel 1982, dove ha insegnato fino al 1990, diventando dall'anno successivo professore emerito.

Il suo ambito di interesse è la filosofia antica e la patristica, soprattutto quella mistico-greca e il neoplatonismo. È stato però anche uno dei primi ad aver introdotto il pensiero di Wittgenstein in Francia.

Una delle sue tesi principali è che la filosofia è nata, nell'antichità greca, come “stile di vita”, saggezza intesa come “saper vivere”, in una unità di teoria e prassi tipica dell'epoca nella quale appunto nasce. Il tema è trattato approfonditamente in una delle sue opere principali, “Che cos'è la filosofia antica?”, nella quale illustra quanto lontano fosse il pensiero greco dalla costruzione di sistemi ideali astratti e metafisici, avulsi dalla realtà fisica e logica.

Ha partecipato ai colloqui di Eranos con gli interventi: La figure de Socrates e L'apport du Neoplatonisme a la philosophie de la nature en Occident . Si è occupato, a volte curandone direttamente le opere, di Eraclito, Plotino, Vittorino, Ambrogio, Platone, Filostrato, Porfirio, Marco Aurelio, Socrate ed Epitteto, ma anche di Ignazio di Loyola, Goethe, Bergson e Wittgenstein. La sua opera e il suo pensiero sono portati avanti in Italia da Giuseppe Girgenti che è stato suo allievo negli anni novanta.

✵ 21. Febbraio 1922 – 24. Aprile 2010
Pierre Hadot photo
Pierre Hadot: 22   frasi 0   Mi piace

Pierre Hadot: Frasi in inglese

“Only he who is capable of a genuine encounter with the other is capable of an authentic encounter with himself”

trans. Michael Chase (1995), p. 91
La Philosophie comme manière de vivre (2001)
Contesto: 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.

“Incommensurable; but also inseparable. No discourse worthy of being called philosophical, that is separated from the philosophical life; no philosophical life, if it is not strictly linked to philosophical discourse. It is there that the danger inherent to a philosophical life resides: the ambiguity of philosophical discourse.”

Incommensurables donc, mais aussi inséparables. Pas de discours qui mérite d’être appelé philosophique, s’il est séparé de la vie philosophique, pas de vie philosophique, si elle n’est étroitement liée au discours philosophique. C’est là d’ailleurs que réside le danger inhérent à la vie philosophique: l’ambiguïté du discours philosophique.
Qu'est-ce que la philosophie antique? (1995)

““If these experiences [of union with the Absolute] are rare, nonetheless they lend their fundamental tonality to the Plotinian way of life, for that way of life appears to us now as a waiting for the unforseeable surging-forth of these privileged moments which give their full sense to life”

Si ces expériences sont rares, elles n’en donnent pas moins sa tonalité fondamentale au mode de vie plotinien, puisque celui-ci nous apparaît maintenant comme l’attente du surgissement imprévisible de ces moments privilégiés qui donnent tout leur sens à la vie.
Qu'est-ce que la philosophie antique? (1995)

“It is misinterpretation and incomprehension which, very often, provoked an important evolution in the history of philosophy and which, notably, led to the appearance of new notions.”

Ce sont les contresens et les incompréhensions qui, très souvent, ont provoqué une évolution importante dans l’histoire de la philosophie, et qui, notamment, ont fait apparaître des notions nouvelles.
Études de philosophie ancienne (1998)

“…to replace, as far as possible, works in the concrete conditions wherein they were written, spiritual conditions in part, that is to say, philosophical, rhetorical or poetic tradition, material conditions in part, that is to say, scholarly and social milieu, constraints stemming from the material support of writing, historical circumstances. Every work must be replaced in the praxis from which it emanates.”

...replacer, autant que possible, les œuvres dans les conditions concrètes où elles ont été écrites, conditions spirituelles d’une part, c’est-à-dire tradition philosophique, rhétorique ou poétique, conditions matérielles d’autre part, c’est-à-dire milieu scolaire et social, contraintes venues du support matériel de l’écriture, circonstances historiques. Toute œuvre doit être replacée dans la praxis dont elle émane.
La Philosophie comme manière de vivre (2001)

“One must have nothing to do with the partiality of the individual, passionate self in order to raise oneself to the universality of the rational self.”

Il faut se défaire de la partialité du moi individuel et passionné pour se hausser à l’universalité du moi rationnel.
La Philosophie comme manière de vivre (2001)

“Scientific progress has led philosophers to turn their attention from the explanation of physical phenomena, abandoned to science, in order to direct it towards the problem of being itself.”

Les progrès scientifiques ont amené les philosophes à détourner leur attention de l’explication des phénomènes physiques, abandonnée désormais à la science, pour la diriger vers le problème de l’être lui-même.
La voile d'Isis: Essai sur l'histoire de l'idée de Nature (2004)

“He who studies a text or microbes or stars must have nothing to do with his subjectivity… that is an ideal that one must try to find by a certain practice. Let us say that objectivity is a virtue, and a very difficult one to practice.”

Celui qui étudie un texte ou des microbes ou les étoiles doit se défaire de sa subjectivité... c'est là un idéal qu'il faut essayer de rejoindre par une certaine pratique. Disons que l'objectivité est une vertu, d'ailleurs très diffice à pratiquer.
La Philosophie comme manière de vivre (2001)

“To my eyes, only the ascesis of scientific rigor, this detachment from oneself which requires an objective and impartial judgment, can give us the right to implicate ourselves in history, to give it an existential sense.”

À mes yeux, c’est seulement l’ascèse de la rigueur scientifique, ce détachement de soi qu’exige un jugement objectif et impartial, qui pourra nous donner le droit de nous impliquer nous-mêmes dans l’histoire, de lui donner un sens existentiel.
Preface to Nietzsche : Essai de mythologie (1990) by E. Bertram, p. 34

“With the advent of medieval Scholasticism, … we find a clear distinction between theologia and philosophia.”

Theology became conscious of its autonomy qua supreme science, which philosophy was emptied of its spiritual exercises, which, from now on, were relegated to Christian mysticism and ethics. Reduced to the rank of a “handmaid of theology,” philosophy’s role was henceforth to furnish theology with conceptual—and hence purely theoretical—material. When, in the modern age, philosophy regained its autonomy, it still retained many features inherited from this medieval conception. In particular, it maintained its purely theoretical character, which even evolved in the direction of a more and more thorough systemization. Not until Nietzsche, Bergson, and existentialism does philosophy consciously return to being a concrete attitude, a way of life and of seeing the world.
trans. Michael Chase (1995), p. 107
La Philosophie comme manière de vivre (2001)

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