منهج أرسطو: كيف للمعرفة القديمة أن تغير حياتك

by Edith Hall, محمد إبراهيم الجندي (Translator)

كان أرسطو أول فيلسوف يكتب عن السعادة، وعن كيف تكون متاحة لمعظمنا، ولكن فقط إذا اجتهدنا في خلقها.
بحسب أرسطو، فإن السعادة لا تأتي من اليُسر، بل نحن نشعر بالسعادة عندما يكون لدينا هدف، وعندما ندرك إمكانياتنا، وعندما نطوّع سلوكنا اليومي من أجل أن نصبح أشخاصًا أفضل. لقد وضع أرسطو برنامجًا لتحقيق السعادة.. وترينا البروفسورة إيدث هول كيف يمكن أن برنامجه العابر للزمن هو بالضبط ما نحتاج إليه في وقتنا الحاضر من أجل المضي نحو عيش حياة مُرضية وذات معنى.
من خلال فلسفته وسيرته، وبلغة احترافية ومبسّطة في آن، تعرض لنا هول تأثير أفكار أرسطو. حيث إن حياتها قد تحسنت بشكل مُلفت بعد أن فهمت أفكاره، فكان هذا الكتاب بالنسبة لها بمثابة مشروع شخصي حميم.
لقد دمجت إيدث هول الحكمة القديمة في دروس عملية عالمية تساعدنا، أينما كنا، على مواجهة مصاعب الحياة ولحظاتها القاسية عن طريق أفكار وحياة واحد من أبرز وألمع الفلاسفة.

"كتاب مفعم بالحياة. دليل شخصي لاكتشاف فلسفة أرسطو عن السعادة.. اقرأوه وانتعشوا."
سارة بكويل، مؤلفة كتاب: كيف تعاش الحياة

"مرافعة واضحة، مبنية على معرفة عميقة، عن كيف للسعادة أن تأتي من الفضيلة. هذا الكتاب الغني يقدم حججًا مقنعة ومثبتة."
Kirkus Review

"بكلام موزون وبسيط ومعبر، تتناول هول مواضيع صعبة وعميقة كالاكتآب، وصولًا إلى المهام اليومية كالتحضير لاجتماع مهم أو مقابلة."
Publishers Weekly

Genres: Philosophy, Nonfiction, Self Help, History, Psychology, Classics, Audiobook

288 pages, Paperback

First published May 3, 2018

Reviews

[Maziyar Yf · Rating 4 out of 5]

ارسطو فیلسوف و دانشمند برجسته یونانی باستان بود که به عنوان یکی از مهمترین متفکران تاریخ غرب شناخته می‌شود. او در طیف وسیعی از موضوعات از جمله فلسفه طبیعی، منطق، متافیزیک، اخلاق، سیاست، شعر، زیست شناسی، روانشناسی و اقتصاد مطالعه کرده و صاحب اندیشه بوده .
اندیشه‌های او تا قرن هفدهم میلادی بر تفکر غربی مسلط بوده و حتی پس از آن نیز به طور قابل توجهی بر فیلسوفان، دانشمندان و متکلمان متعددی تاثیر گذاشته است . ارسطو صفات برجسته ای مانند قدرت شگفت انگیز ذهن ، تلاش برای یافتن حقیقت ، مهارت خیره کننده استدلال و منطق داشت و این صفات او را در تاریخ جهان به چهره ای یگانه و بی مانند تبدیل کرده . اندیشه های او نقش محوری در توسعه فلسفه، علم، سیاست و آموزش ایفا کرده . او به عنوان یکی از بنیانگذاران فلسفه غرب شناخته شده و به سبب این که ارسطو معلم اسکندر بوده ، تعالیم او تاثیر عمیقی بر اسکندر و سیاست‌های او داشت و به گسترش فرهنگ یونانی در سراسر جهان کمک کرد .
اعتبار اندیشه‌های ارسطو تا چه زمانی ایست ؟
می‌توان گفت که برخی از اندیشه‌های ارسطو جاودانه هستند. برای نمونه ، تاکید او بر اهمیت عقل و منطق، تعهد او به حقیقت و تلاش او برای درک ماهیت واقعیت، خوبی، عدالت و سعادت همیشه مورد توجه و احترام بوده و خواهد بود. این اندیشه‌ها بنیادی جهانی دارند و در هر عصر و زمانی می‌توانند مفید و کاربردی باشند.
از سوی دیگر، برخی از اندیشه‌های ارسطو به زمان خود و شرایط آن مرتبط بوده و ممکن است امروزه دیگر اعتبار سابق را نداشته باشند. برای مثال، برخی از نظرات او در زمینه علم طبیعت با یافته‌های علمی جدید در تناقض است. علاوه بر این، برخی از تعالیم سیاسی و اجتماعی او امروزه غیرقابل قبول تلقی می‌شوند.
بنابراین اعتبار اندیشه‌های ارسطو مطلق نیست و به عوامل مختلفی بستگی دارد. برخی از اندیشه‌های او جاودانه هستند و همیشه مورد توجه و احترام خواهند بود، در حالی که برخی دیگر ممکن است امروزه دیگر اعتبار سابق را نداشته باشند.

راه و رسم ارسطو
راه و رسم ارسطو به معنای پیروی از تعالیم و اندیشه‌های او است. این می‌تواند شامل مطالعه آثار ، تأمل در ایده‌های او و سعی برای زندگی طبق اصول اخلاقی او باشد. کلیدی ترین اصول راه و رسم ارسطو را می توان جستجوی همیشگی دانش، تفکر منطقی و دوری از تعصبات ، میانه روی و فضیلت یعنی داشتن صفاتی چون شجاعت، عدالت، اعتدال و حکمت دانست .

بر اساس تعریف فوق ، کتاب راه و رسم ارسطو: رهنمودهای حکمت باستان برای تحول بخشیدن به زندگی امروزنوشته ادیت هال را باید راهنمای عملی برای فلسفه ارسطو و کاربرد آن در زندگی مدرن دانست. هال در این کتاب، به زبانی گویا و جذاب، مفاهیم کلیدی فلسفه ارسطو را معرفی می‌کند و نشان می‌دهد که چگونه می‌توان از آنها برای بهبود کیفیت زندگی خود استفاده کرد.
گرچه خانم هال مفاهیم نسبتا زیادی را از نگاه ارسطو بررسی کرده ، اما مهم ترین موضوع کتاب او را باید خوشبختی ، تعریف آن و چگونگی رسیدن به آن دانست .
خوشبختی از نگاه ارسطو: سفری در جستجوی کمال
در فلسفه ارسطو، خوشبختی غایت نهایی زندگی انسان و هدف اصلی فلسفه اخلاقی اوست. ارسطو معتقد است که انسان موجودی عقلانی است و غایت نهایی او کمال و شکوفایی تمام توانایی‌های خود است. به عقیده او، خوشبختی زمانی حاصل می‌شود که انسان در فعالیت‌های عقلانی و فضیلت‌مندانه مشغول باشد و از این طریق به کمال خود برسد.
ارسطو دو نوع خوشبختی را از یکدیگر متمایز می‌کند :

خوشبختی کاذب که بر پایه لذات گذرا و مادی بنا شده و پایدار نیست . ارسطو این نوع خوشبختی را سطحی و زودگذر می داند . از نگاه او ، این نوع خوشبختی نمی‌تواند به انسان رضایت پایدار و معنای عمیق زندگی ببخشد .
خوشبختی واقعی پایه فعالیت‌های عقلانی و فضیلت‌مندانه بنا شده و پایدار است . ارسطو معتقد است که این نوع خوشبختی عمیق و ماندگار است و به انسان رضایت درونی و احساس کمال را هدیه می‌دهد . برای رسیدن به خوشبختی واقعی از نگاه ارسطو، لازم است که انسان در موارد زیر بکوشد :
تمرین فضایل:
ارسطو نقش فضایل اخلاقی و عقلانی را در رسیدن به خوشبختی بسیار اساسی و مهم می داند . او فضایل اخلاقی را صفاتی مانند شجاعت، عدالت، اعتدال، سخاوت و فضایل عقلانی را توانایی‌هایی مانند حکمت، دانش، فهم، ذکاوت می داند .
انسان با تمرین و تکرار این فضایل در زندگی روزمره، می‌تواند آن ها را به ملکه‌ای نفسانی تبدیل کند که در انتخاب‌ها و اعمال او نمود پیدا می‌کنند.
برای مثال، با تمرین شجاعت، انسان در برابر ترس و خطرات تسلیم نمی‌شود و با شجاعت و عقلانیت با آنها روبرو می‌شود. یا با تمرین اعتدال، انسان از افراط و تفریط در تمام جنبه‌های زندگی خود پرهیز می‌کند و حد اعتدال را در رفتار و گفتار خود رعایت می‌کند.
فعالیت‌های عقلانی:
انسان موجودی عقلانی است و برای رسیدن به خوشبختی واقعی، باید از عقل خود به درستی استفاده کند. این به معنای تفکر عمیق در مورد معنای زندگی، هدف ، ارزش‌ها و انتخاب‌های خود است. انسان باید با استفاده از عقل خود، تصمیمات درست در زندگی بگیرد و مسیر درست را برای رسیدن به کمال خود انتخاب کند. همچنین، انسان باید از عقل خود برای درک جهان و محیط اطراف استفاده کند. این به معنای مطالعه، یادگیری و کسب دانش در مورد موضوعات مختلف است. با افزایش دانش و آگاهی، انسان می‌تواند درک عمیق‌تری از جهان پیدا کند و جایگاه خود را در آن به درستی درک کند.
زندگی در اجتماع:
ارسطو انسان را موجودی اجتماعی می داند که برای شکوفایی و کمال خود به تعامل با دیگران نیاز دارد. این به معنای ایجاد روابط سالم و معنادار با دیگران، کمک به دیگران و مشارکت در اجتماع است. ارسطو معتقد بود که انسان در جامعه و از طریق تعامل با دیگران می‌تواند فضایل خود را تمرین کند و به کمال خود برسد. همچنین، انسان با زندگی در اجتماع می‌تواند احساس تعلق و همبستگی با دیگران را تجربه کند که برای سلامت روان و خوشبختی او ضروری است.
تأمل و تفکر:
ارسطو انسان را به تأمل در معنای زندگی و هدف خود فرا می خواند تا شاید این گونه مسیر درست برای رسیدن به خوشبختی واقعی را پیدا کند . این به معنای سوال کردن از خود، ارزیابی زندگی و انتخاب‌های خود و جستجوی معنای عمیق‌تر در زندگی است.
با تأمل در مورد زندگی خود، انسان می‌تواند نقاط قوت و ضعف خود را شناسایی کند، از اشتباهات خود درس بگیرد و در مسیر درست برای رسیدن به خوشبختی واقعی قدم بردارد.
ادیت هال ارسطو را تنها به عنوان یک متفکر باستان با اندیشه‌های غبارگرفته نمی‌شناسد، بلکه او را راهنمایی حکیم برای زندگی بهتر در جهان امروز می‌داند. هال معتقد است که مطالعه آثار ارسطو امروزه از اهمیت بسیاری برخوردار است. او می‌گوید که در جهانی که سرشار از سرعت، پیچیدگی و نااطمینانی است، تعالیم ارسطو می‌توانند به ما در یافتن معنا و هدف کمک کنند .
هال با تفسیر نوین خود از آثار ارسطو، بین حکمت باستان و نیازهای جهان امروز پل می زند. او نشان می‌دهد که چگونه می‌توان از اندیشه‌های 2500 ساله یک فیلسوف یونانی برای حل معضلات زندگی مدرن و ساختن جامعه‌ای عادلانه‌تر و انسانی‌تر استفاده کرد.

[Emma · Rating 3 out of 5]

With these kind of books, it's really difficult to get the tone right. On the one hand you have a thinker who is considered one of the 'Fathers' of Western philosophy, on the other you have that modern pop psychology that aims to tell you how to live in however many steps. For the most part, Edith Hall does well to make Aristotle accessible and there are parts, such as the notions about good decision-making, education, and personal responsibility, that might as well have flashing neon signs to highlight their relevance to modern society. Yet when she gets it wrong, it's Theresa May dancing kind of wrong. It's just too easy, full of simple platitudes and more than a few sections which stretch the limits of believability- can Aristotle really tell me that much about my cv writing or is it included because that's the kind of inane shit that sells these type of books? Edith Hall is usually about boundary pushing and I expected this to be so much more exciting, more challenging, and less like dodgy life coach material.

ARC via Netgalley

[Ryan Boissonneault · Rating 3 out of 5]

When writing a book like this, there’s a fine line between 1) staying true to the philosophical complexity of the original thinker, and 2) presenting those views in a simplified manner for popular consumption. Edith Hall perhaps leans a little too far to the latter, but I can’t fault any author for trying to popularize Aristotle’s ethical system for wider familiarity and practice.

It is much needed. Religion is losing its appeal, which is a good thing, but for some people this has created a gap. People need a framework from which they can act, and ancient Greek philosophy can provide this framework.

In fact, I’m usually surprised when I hear of the conflict between religion and science as if there is not an extensive philosophical literature concerning moral behavior. So again, any author that can bring this to popular attention is performing a great service. This has been done with Stoicism but not, as far as I know, with Aristotle’s virtue ethics.

Hall does a reasonable job of presenting Aristotle’s philosophy as a new way to envision ethics that stands in sharp contrast to modern moral discourse. Rather than thinking in terms of universal laws or obligations or theoretical calculations, morality is presented as a more personal endeavor tied to virtue, behavior, habit, and inner contentment and happiness. Hall covers most of the main ideas and does particularly good job in the first few chapters on happiness and potential.

Where the book at times falls flat is with the monotonous and vapid contemporary examples where she overextends what Aristotle would have thought, for example, about how to craft a cover letter for a job. She also apparently has a very superficial understanding of Stoicism, as she called it “a rather superficial and grim affair. It requires the suppression of emotions and physical appetites. It recommends the resigned acceptance of misfortune, rather than active, practical engagement with the fascinating fine-grained business of everyday living and problem-solving”

This is simply not true, and is a common misconception of Stoicism, an easy and superficial criticism. Stoicism recommends the acceptance of what one cannot control, not the resignation from the business of everyday living and problem-solving. If this were true, Marcus Aurelius would not have been the emperor of Rome!

There is a difference between actively working to solve problems within your control and not worrying about that which you cannot control. This is not complete resignation. And, what’s most ironic is that, later in the book, Hall writes “Time spent worrying about things you cannot change is wasted.” That’s a very stoic thing to write from an author that 50 pages earlier called the philosophy a “superficial and grim affair.” In fact, much of Aristotle’s teachings were consistent with Stoicism in many ways (while differing in less important ways).

Overall, this is decent book if you have little knowledge of Aristotle and virtue ethics, but after the first few chapters the quality and insightfulness drastically decline.

[Heath · Rating 1 out of 5]

I hate giving up on a book, but this one just felt like a chore. I was never excited to read it. The writing style was, at times, burdensome. It was more of a “self-help” according to Aristotle than a decent application of his philosophy to modern times. Oh well.

[Tariq Mahmood · Rating 4 out of 5]

The first book on Aristotle which made a lot of sense to me. Aristotle was an atheist who believed in mythical gods but not in religion because religion in the tyrant's hands can be a lethal form of control. He also believed that happiness was only possible when fully committing to the community, almost like a socialist. So he was a socialist who believed in personalized gods. He wanted to focus on death but wanted to groom the mind in case there was an afterlife by leading a virtuous life. And virtue can only be really experienced by engaging practically with the texture of life, just like a capitalist.
And happiness, well we need to first understand our capabilities which nature has bestowed on us, realise a dream and follow the rest of our life in fulfilling that dream, like an athlete.

No wonder Aristotle is considered the father of philosophy.

[M. Chéwl · Rating 3 out of 5]

I read ‘Aristotle’s Way’ by Edith Hall as preparation for a presentation that I am delivering for work next month, and also because I am familiar with her contributions to one of my favourite podcasts (BBC In Our Time). Having finished the book, I must say my feelings are ambivalent. I’ll begin with the positives takeaways. There are many well-articulated points, interesting anecdotes and the writing style is balanced and lucid throughout the book.

Succinct analogies are executed here and there with good effect to highlight key points. For instance, Aristotle’s view of the ideal democratic state is a one in which a larger citizenry can vote; as Hall quotes, ‘it is harder to pollute a large stream of water than a thin trickle; in the same way as it is more difficult to corrupt a large group than it is an individual’. Hall is seemingly in comfortable territory when expounding on Aristotle’s virtue ethics, citing his key work The Nichomachean Ethics frequently.

What pollutes this book, however, is the author’s tendency to over-trivialise its contents. Hall cannot refrain from comparing a profound philosophical concept with a fatuous modern example. This doesn’t serve to make the idea she is trying to articulate any more relatable, it merely cheapens it. This is a pet peeve of mine actually; Ryan Holiday is guilty of the same foible when speaking of the Stoics - discussing Epictetus one minute then his favourite baseball player the next. I find it off-putting, not to mention incongruous, when a writer regales you with a fact, quote, or story from antiquity on the one hand - say an evocative depiction of the Agora in 399BC – and then juxtaposes it with the grim-visaged queue at the delicatessen counter in Sainsburys.

Edith Hall infers on several occasions as to her feminist convictions, which is perplexing being that she professes to be an ardent fan of Aristotle. Aristotle famously had some contentious views on women. But, instead of addressing what these were, Hall decides to eschew the topic entirely. She refuses to even attempt to outline Aristotle’s point or at least try to understand why he might have held these views, even if she does find them disagreeable. She simply condemns him as being wrong and moves on. You do get the sense that Hall ‘interprets’ Aristotle through her own lens; she cherry-picks what she likes and what she doesn’t - which is about as unobjective as you can get, and quite discordant with Aristotelian philosophy.

Whilst Hall offers us Aristotle’s stance on general themes such as friendship and love, she also shares stories about her personal relationships, which read like a vendetta or a litany of recriminations against unknown individuals. The main problem I had with this book is when summarising a chapter on one of these general themes, Hall feels it necessary to make superfluous book and movie recommendations which are invariably crass. For example, after covering Aristotle’s views on death, she goes on to recommend ‘The Sweet Hereafter’, Kenneth Lonergran’s ‘Manchester by the Sea’, then the next page Rob Reiner’s ‘The Bucket List’. She goes on to detail Aristotle’s view of catharsis and the analogy she finds most fitting is to say that: “groups of women often organise parties with large boxes of tissues in order to enjoy a weepie together, and I can personally attest that the experience can bring about a sense of cleansing”. I mean, really Edith? The real kicker for me was early on in the book where she laments that women are often subjected to harsher criticism than men are; she uses Hillary Clinton's failure to become president of the United States as the basis to substantiate this argument; real lead balloon moment.

To summarise, despite the negative aspects that hindered my satisfaction with this book, it was generally enjoyable to read. When sticking to the point at hand, there was informative content to be gleaned throughout and some hilarious stories (one that springs to mind was a Grecian farmer’s experiments to inbreed or ‘oedipalize’ his goats by compelling the younger one to copulate with its mother by surreptitiously covering her with a blanket. Upon discovering the incestuous ruse, the young goat promptly took off and hurled itself over a nearby cliff). Ultimately, where this book fell short, was due to an over-indulgence of personal, wishy-washy, clap-trap that set the whole book off-kilter. You cannot be expected to be taken seriously when writing about deep, academic subjects and interspersing an abundance of silliness. As Hesiod said 'nothing to excess; everything in moderation'. 3 stars.

[Dan Graser · Rating 4 out of 5]

Professor Edith Hall is not only a great classicist but a tremendously engaging and passionate writer. She has a wonderful ability to bring several philosophical concepts of her chosen subject, Aristotle, into both the real world and the modern world.

The only real flaw with this book is the title/subtitle which suggests this is some sort of self-help psycho babble new age guru baloney, and it’s not, she is a professor of classics at Kings College London, not Deepak Chopra. Though, since the title opens the door to this possibility, it seems some have decided to go looking for it here.

Of particular poignancy and applicability is the final main chapter on coping with and discussing the idea of death, which she mentions was written while her own 90 year old mother was dying. Her writing captures the substance and spirit of the great philosopher’s work while making the concepts relevant to the modern reader with an infectious enthusiasm for study of this subject.

[Liss Carmody · Rating 2 out of 5]

There was nothing wrong with this book, but it was kind of bland and insipid. I don't think Hall distilled anything especially pithy about Aristotle's life advice that made it extra applicable or insightful to the modern reader, and her personal anecdotes and somewhat heavy referential nods to modern film and television exemplars left me unmoved. I would have done better to read Aristotle myself and glean my own tidbits of wisdom. Which I will probably get around to doing one day soon now.

[Rosie · Rating 1 out of 5]

This book just... really sucks. I don’t know why, but Hall as a writer is distinctly off-putting (I’m sure she’s lovely in real life, but her little interjections of views and anecdotes come across as dull and insipid) and Aristotle’s teaching are used across such a broad spectrum that if there was any more of a reach we’d be calling in Mr. Fantastic.

[Scott · Rating 2 out of 5]

I've been reading *Pagans and Christians in the City* by Steven Smith lately and one of the central premises of the book is that paganism, far from being finally subjected with the rise of Christendom, instead was pressed underground but occasionally reared its head at various times and places. Thus, following TS Eliot, the future will either be a revival of something like a Christian society or "modern paganism."

The book is certainly interesting in the way in which it challenges the dominant secularization thesis popularized by Charles Taylor, et al. But I found it to be especially illuminating when reading Edith Hall's recent book *Aristotle's Way: How Ancient Wisdom Can Change Your Life*.

Some parts popularization of Aristotle, some parts pop psychology, Hall writes about how Aristotelian ethics—in opposition to various other recently popularized ancient ethical systems like stoicism or epicureanism—is a way to live a good, whole life.

This is fine as far as it goes. The fascinating thing is the way in which Hall uses Aristotle's ethical wisdom for contemporary use. For instance, Hall confusingly uses Aristotle's potentiality-act distinction to argue for abortion (pitting the fetus's potentiality *against* the mother's potentiality, and talking about the fetus as "potential human"). She also makes various unnecessary digs at Christianity when her book may have been more interesting if she had explored the reception and transmission of Aristotle through the Christian tradition. Instead, she laments the loss of Aristotle's work on comedy in his *Poetics* through an illusion to Umberto Eco's *The Name of the Rose* and a dour medieval monk who hates fun.

The chief value of this book for me as a Christian who appreciates Aristotle, is the beauty and wisdom of the Christian tradition in taking pagan wisdom and "perfecting" it by grace. Aristotle is of some benefit, but the Scriptures are all the more. The additional, parallel value of this book is just what a truly pagan ethics might like look with the continued diminishment of the "Christian canopy" over Western society. I was intrigued by Smith's thesis in *Pagans and Christians in the City* at first, but after reading Hall's *Aristotle's Way* I'm more convinced that it might actually be true.

[Ghadeer Alhelal · Rating 5 out of 5]

بالبداية ما كان عاجبني أسلوب الكاتبة وما كنت قادرة أندمج لأني كنت متعودة على أسلوب آلان دو بوتان اللي ياخذ منحنى عملي وممنهج أكثر وهو يحاول يخلي الفلسفة القديمة relevant لوقتنا الحالي بعكس أسلوب إديث القصصي/ anecdotal والعشوائي، بس بعد كم صفحة عطيته فرصة واندمجت.

يناقش الفكرة اللي تبدو كأنها كليشيه، أن السعادة مو بوصولك لأي هدف بل بالرحلة أو بالسعي لهدف، بس بطريقة أعمق.
أحسه أعاد تعريف السعادة بالنسبة لي، أرسطو ما يقول إنه السعادة المستمرة مستحيلة أو كون هدفنا العيش سعداء غلط لأنه ما يعرّف السعادة كشعور النشوة والحماسة بل كشعور أكثر راحة واستمرارية نفس الرضا والقناعة، ويشرح بتفصيل من جميع نواحي حياتنا إيش المفروض نسوي عشان نحس فيها، كيف نقضي وقت فراغنا وكيف نعرف أنفسنا ونكتشف شغفنا وحتى كيف تعاملنا مع الآخرين يؤثر على سعادتنا، كيف نتعامل مع الفقد والحب والفشل, وكيف نتفاعل مع الطبيعة.
أعجبني إنه ما كانت نظرية مثالية أو خيالية، لأنها تاخذ بعين الاعتبار الحظ السيء أو جميع الأحداث السيئة العشوائية اللي تحصل خارج إرادة الفرد مثل موت عزيز، خسارة ثروة أو الإصابة بمرض، بالعكس يجيب طاريها ويناقش كيف المفروض نتعامل معاها وكيف حتى مع هذي الأحداث ممكن نحس بالسعادة، وكل هذا برة أي إطار ديني مما يجعل نظرية أرسطو للسعادة مناسبة للجميع.

أحسه مو لقراءة وحدة، نفس كل كتب الفلسفة الثانية أشوف نفسي كثير أتذكر أفكار منه وأحاول أستند إليه أو أرجع فعليًا لبعض صفحاته وأعيد قراءتها.

[Dennis Raffaelli · Rating 2 out of 5]

I would have rated this book much higher if she had not used it to push her atheistic, leftist agenda.

Aristotle has a lot to say that can help us live our lives. If you can ignore this author's bias, this book can be quite helpful.

[Mehrsa · Rating 3 out of 5]

The book is more an ode to Aristotle than it is a self/help. It’s interesting and some parts are strong, but generally it’s sort of fluffy

[Nevena Zaharieva · Rating 4 out of 5]

Непрекъснатото зараждане е най-близкото подобие на вечното битие.

[Nelson Zagalo · Rating 4 out of 5]

Neste livro Edith Hall realiza todo um trabalho de sintetize das principais obras de Aristóteles — “Ética a Nicómaco”, “Política”, “Poética”, “Retórica”, “História dos Animais”. O seu objetivo passa por chegar às principais propostas de Aristóteles quanto ao que devemos fazer enquanto seres vivos. Aristóteles acreditava que o objetivo último do ser humano era a eudaimonía, chegar ao “bom espírito” que se pode traduzir por “bem-estar” e “contentamento”. Para Aristóteles, a eudaimonía atinge-se encontrando um propósito para a realização do nosso potencial, e trabalhando o nosso comportamento para chegarmos à melhor versão de nós mesmos.


Para o efeito, Aristóteles acreditava que a maioria das pessoas obtém a sua maior realização através da aprendizagem e da interrogação do mundo. Não falava do mero conhecimento académico, mas da compreensão da experiência própria do mundo em que habitamos, sendo esse o objetivo da vida em si. Para aqui chegar, Aristóteles parte da daquilo que nos distingue dos animais, que Edith Hall sintetiza da seguinte forma:

“Os humanos, tal como os animais e as plantas, participam na atividade básica de viver, obter nutrientes e crescer. Se outros animais e plantas vivem, obtêm nutrientes e crescem, então isto não é distinto para a humanidade. Os animais, tal como os seres humanos, também têm sentidos com os quais discernem o mundo que os rodeia e outras criaturas. Portanto, a vida sensível também não pode ser a característica distintiva e definitiva do ser humano. Mas nenhum outro ser vivo partilha "a vida ativa do ser que tem razão". Os seres humanos fazem coisas, e são capazes de pensar antes, durante e depois dessas atividades. Então essa será a razão de ser do ser humano. Se, como ser humano, não cumprimos a nossa capacidade de agir enquanto exercemos as nossas faculdades racionais, então não estamos a cumprir o nosso potencial".

Claro que encontrarmos o propósito ou objetivo pode ser o mais complicado. Contudo, até aí Aristóteles foi mais racional do que muitos que hoje veem na juventude a resposta para tudo. Ele considerava que só atingimos a idade adulta aos 30, mas que só atingimos a plena posse das nossas capacidades intelectuais aos 49 anos. Por isso, até lá, continuamos sempre a aprender e a experimentar o mundo, e mais do que a tempo de nos encontrarmos e iniciarmos o trabalho para a nossa realização.

Definido o objetivo, Aristóteles define depois três grupos de pessoas e seus objetivos:

Grupo 1 – As pessoas interessadas no prazer físico — comer, beber, sexo. Aristóteles compara este grupo com o gado, já que este prazer é fundamental para garantir bem-estar e sobrevivência aos animais. Contudo, nos humanos tal deve ser visto apenas como instrumental, servindo de guia, tornando a jornada melhor, mas não um fim.

Grupo 2 – As pessoas sob os holofotes, na esfera pública ou política, motivadas pela fama e reconhecimento, algo diferente do político ativista ou de causas comuns. O problema surge porque as pessoas deste grupo deixam de viver, de construir o seu caminho. Interessa apenas o elogio, e não a razão do mesmo.

Grupo 3 - Aprender sobre o mundo e satisfazer a mente. “É muito mais difícil este objetivo ser sabotado por fatores fora do nosso controlo, tais como a sorte; pois não requer que outras pessoas reconheçam ou elogiem. É algo que nós mesmos podemos fazer e que está intrinsecamente ligado à auto-suficiência".

Por isso mesmo, Aristóteles acreditava que a Educação era o elemento mais importante na política de um Estado, dizendo:

"Ninguém duvidará que o legislador deve dirigir a sua atenção sobretudo para a educação da juventude; pois a negligência da educação prejudica a constituição". Uma vez que o objetivo de qualquer cidade-estado é assegurar que os seus cidadãos vivam a boa vida, "é manifesto que a educação deve ser uma e a mesma para todos, e que deve ser pública, e não privada."

A educação quer-se pública, porque é necessário que todos percebam o interesse comum. A educação universal e pública funcionaria como garante de que cada um, na sua especialidade, contribuiria da melhor forma para o bem de todos. Todos somos diferentes, e alguns são, aleatoriamente, mais dotados que outros, por isso é necessário que todos compreendam os problemas de todos, podendo assim contribuir novas soluções para todos.

Publicado no VI:
https://virtual-illusion.blogspot.com...

[Grant Fuller · Rating 5 out of 5]

Loved this book. A practical and very readable interpretation of how Aristotle proposed a useful and happy life.

[Sam Gerak · Rating 3 out of 5]

Interesting survey of Aristotelian philosophy and the ways we can apply it to our daily lives.

[Steve · Rating 4 out of 5]

Aristotle's Way is an exploration of the famous philosopher's work which has been helpfully curated and thematically organised by Professor Edith Hall. I would describe it as a well-being oriented book, that explores themes such as happiness, society and the fulfilment of potential. I really enjoyed the sections that promoted interacting with "the texture of reality", and responding to every situation in a way unique to its own circumstances. There were some great passages about justice, and equality versus equity, and some useful tips about making the most of your leisure time. It's quite amazing to read that man has struggled with very similar issues for so many thousands of years, but the well thought out guidance presented in this book appears to be timeless.

[Thomas Bodenberg · Rating 4 out of 5]

When I entered college, the second night of Orientation Week ("O-Week") was devoted to something called "The Aims of Education Address". So, about 450 of us were herded into an auditorium where we heard a professor drone on until we heard him answer the question with: "Happiness!" Well, he was channeling Aristotle.
While the title of this book may appear to be a bit New Agey, the author does a good job in fitting chiefly Aristotle's Nicomachean Ethics, Politics, and Rhetoric into the mold of "How do we lead a good and meaningful life?" Were I to boil it down into a takeaway, it'd be: Set goals. Continuously. Learn from your failures. Build upon your successes. Improve. That is the road to happiness.

[Catherine · Rating 3 out of 5]

I took long breaks in reading this book, and I remember the first half being stronger than the latter sections on Leisure and Mortality (though I suspect someone already familiar with Aristotle might find it repetitive / shallow). I understand the reason for the inclusion of pop culture references, though they were often VERY brief, and the inclusion of personal anecdotes; however, for me, they took away from the focus of the work. At the same time, I don't know that I want to read an intense Aristotelian ethics book, so this was a nice in-between.

B convinced me to read this, as he sensed I was in one of my biannual self-help book phases and the book was by a woman scholar.

[Ryan Madden · Rating 3 out of 5]

I liked this book because it was a good introduction into Aristotle for someone who didn't know him very well at all. I read it for a book club and some people felt the book had some limitations. I did feel like some of the chapters didn't really explain exactly what Aristotle's advice for living a good life were for the subject at hand, so in this way it missed the mark a bit, but I generally liked it just because I now know about 1000 times more about Aristotle than I knew before.

[Alex · Rating 5 out of 5]

I first came across this book a few months ago, when I read Lisa Allardice’s article ‘How Aristotle is the perfect happiness guru’. Three words, two featuring in the title of the book, and one in the review, sparked my interest: Aristotle, wisdom, happiness. Aristotle was born in the town of Stageira, in Halkidiki, Greece, an hour’s drive from my home-town, Thessaloniki. Then, I studied Medicine at the Aristotle’s University of Thessaloniki. ‘Let Wisdom Guide’ is the motto of the Royal College of Psychiatrists, which, as a member, I have embraced (and tattooed on my body). And happiness is what I’ve been mostly reading and blogging about lately. So intrigued was I that at first, I didn’t even notice the rather sarcastic tone of the review. So, I read the book.

Not surprisingly, Hall starts discussing happiness in the very first sentence. In the introduction, she distinguishes between three approaches to the definition of happiness.

The 3 approaches to happiness

First, she considers happiness as the opposite of depression; this a rather clinical, diagnostic approach (since depression is defined here as clinical depression, a mental/psychiatric disorder diagnosed using specific diagnostic criteria). Happiness is therefore seen as a positive mood. In that context, Hall discusses the role of temperament in mood/happiness, as well as the role of meditation and medication in improving mood respectively. To which I add that antidepressant medication cannot improve one’s mood unless one is clinically depressed (they’re not going to work if someone is sad or unhappy, but not clinically depressed).

Hall then considers happiness as hedonism, pleasure, or enjoyment: an affect, rather than mood. These two words (affect, mood) have a similar meaning, but there is a difference, at least when used in a clinical context. Affect refers to how one feels at a specific moment; mood refers to how one feels over a period of time (usually weeks). If affect is the weather on a given day, then mood is the climate.

Following these two approaches, Hall mentions a third one: the philosophical approach to happiness. This approach, she writes, comes directly from Aristotle. Next, in the chapter aptly named ‘Happiness’, she explores this approach further. Here she introduces the word ‘ευδαιμονία’ (UK: eudaimonia; US: eudemonia) which Aristotle himself used in his writings. Often translated as happiness, eudemonia has a wider meaning, which is closer to wellbeing, prosperity or flourishing than simple contentment.

In fact, in modern happiness research, happiness is considered as a multi-dimensional concept. Most researchers agree on the following three dimensions:

1. Cognitive dimension (life evaluation – overall satisfaction with life)
2. Affective dimension (affect – the emotions experienced on a day-to-day basis)
3. Eudemonia (sense of purpose or meaning)

Eudemonia

Central to Aristotle’s thinking about happiness is the idea that happiness is not a given; we are not passive recipients of happiness (or unhappiness). On the contrary, happiness is not only dynamic but is also subject to our actions.

Indeed, this very much reminds me of the main principles of Cognitive-Behavioural Therapy (CBT): thoughts (cognitions), feelings (emotions), and behaviors (actions) are interconnected; they constantly interact and influence each other. If one changes the way they think and/or behave, they can then also change the way they feel. All the while, CBT is a collaborative and active process, as it involves learning new skills.

Back to Aristotle, the basic premise of his notion of happiness, Hall tells us, is that everyone can decide to be happy. She then introduces another concept, closely connected with eudemonia: ‘αυτάρκεια’ (self-sufficiency or self-reliance). Aristotle’s view of happiness may be empowering, but at the same time, it puts the responsibility on the individual.

There are, of course, notable exceptions. Sufferers with clinical depression (or other severe mental illness) are by no means responsible for their suffering and their illnesses (the same way that someone who’s had a heart attack is not responsible for that). However, we still have responsibility for our recovery from physical or mental illness (by following the doctor’s advice and adhering to treatment).

Beyond happiness

Contrary to what Allardice implies, ‘Aristotle’s Way’ is not a book about (just) happiness, but goes well beyond that. Hall explores a large part of the Greek philosopher’s work: ethics, ideals, and ideas that are not only relevant to our lives and the modern world but have influenced humanity through the centuries. Traces or chunks of Aristotle’s thinking can be found from the United States Declaration of Independence to Sigmund Freud of psychoanalysis, and from modern philosophers (Immanuel Kant, Karl Marx, and Friedrich Nietzsche) to writers (Leo Tolstoy) to mention only a few. At the same time, Hall skilfully discusses and explores Aristotle’s ideas in different contexts: from ancient Greece (in relation to other philosophers of that time) to religion, and from twentieth-century culture (especially literature and cinema) to daily life (including her personal).

Of course, happiness continues to play a central role in Hall’s writing and crops up in different chapters. For example, in the chapter about ‘Self-Knowledge’, she talks about the ‘routes to happiness’; she argues that happiness can be learned through practice (I agree; like playing a musical instrument, happiness is a skill that can be practiced and learned). In ‘Leisure’, she explains how activities of leisure can also contribute to one’s happiness (in addition to purposeful, meaningful activities – the cornerstone of happiness, according to Aristotle). Then, in the final chapter ‘Mortality’, she writes about our ‘free will, agency, and a potential for great happiness’, whilst discussing concepts such as mental illness, death, suicide, and religion.

‘Aristotle’s Way’ in a nutshell

In a nutshell, ‘Aristotle’s Way’ is far from a self-help book (despite what its title and Allardice’s article may suggest). To borrow a phrase from the book, ‘Aristotle’s Way’ may indeed offer a philosophical highway to happiness; at the same time (to borrow another phrase) it is also an intellectual inquiry, a journey, and a walk into the mind of one of the greatest philosophers of all time. For this reason, I would recommend it to anyone interested in Aristotle’s ideas.

[Ainsley Jeffery · Rating 5 out of 5]

phenomenal & filled the gap of pol thought perfectly. Can’t wait to digest more of Edith Hall over the holidays

[Lynnie · Rating 4 out of 5]

While this book is marketed as a book about Aristotle, and while Aristotle‘s philosophy grounds and frames the project, this is clearly a much more personal and internal book than just a „translation“ of Aristotle’s philosophies for a modern audience. It is very tender, thoughtful, and contains much of Hall‘s own thinking and philosophizing. It’s most successful as this sort of project, though it doesn’t fail as an Aristotle project.

[William G · Rating 5 out of 5]

This book feels like the equivalent of a freshman college course, but please don't misunderstand me, this is one of its strengths. It covers a broad swath of Aristotle's writings while never taking the reader too far into the deep end. This is an excellent book for those looking for an introduction to Aristotle or just a refresher on his philosophies. It definitely inspired me to look further and deeper into both his life and philosophy.

[Pete Klein · Rating 4 out of 5]

Very interesting book. Lots of great stories of Aristotle's life and lessons to be learned from what he believed and how he influenced today's thinking.

[John Back · Rating 4 out of 5]

Aristotle is mentioned rather frequently

[Oleksandr Golovatyi · Rating 5 out of 5]

Тренировка мозга. 6+ игр для мозга для тренировки памяти и скорости чтения. (promo)

Лучшие заметки из книги:

"Он (Аристотель) разработал сложную программу обретения личного счастья, которая не теряет актуальности по сей день."

"Учение Аристотеля поможет нам стать счастливее на любом этапе жизни. Его фундаментальные идеи основная масса философов, мистиков, психологово и социологов просто излагает заново. Но Аристотель сформулировал их первым - лучше, четче и обстоятельнее, чем любые последователи."

"Как утверждал Аристотель, стремиться к субьективному человеческому счастью - наш единственный и основной долг. Кроме этого, это великий дар."

"Джон Кеннеди обобщил понятие счастья по Аристотелю в одном предложении: "Полная раелизация своих способностей в стремлении к совершенству, настолько позволяют жизненные обстоятельства.""

"(Аристотель) обьясняет физическое устройство мира с научной точки зрения, а нравственное устройство - через нормы, выработанные человеком, а не полученные свыше в результате сверхьестественного вмешательства."

"конечная цель человеческой жизни - обрести счастье, то есть стремиться к раскрытию своего потенциала и работать над собой, чтобы достичь вершин личного совершенства."

"Учителем Аристотеля был Платон, который, в свою очередь, учился у Сократа"

"Самодостаточность, или умение полагаться на себя (autarkeia), - ключевой элемент аристотелевской концепции добродетельной и, следовательно, счастливой жизни."

"Самая серьезная угроза для счастья - обычные невзгоды."

"Быть счастливым означает прежде всего иметь возможность заниматься любимым делом - тем, что получается у нас хорошо."

"Счастье в аристотелвском понимании означает решить, чем мы хотим заниматься и почему, а затем претворять намеченный план в жизнь."

"Самый важный принцип - удовольствие, которое приносит то или иное занятие. Аристотель считает удовольствие великолепным инструментом любого научного, социального и психологического анализа, поскольку, на его взгляд, удовольствие дано природой всем чувствующим животным как ориентир в поисках того, что им необходимо для благополучия."

"в книге "Умная толпа: новая социальная революция" (Говард Рейнгольд)"

"Нам, людям XXI в., не удастся полностью реализовать аристотелевский dynamis, пока мы не начнем работать над тем, чтобы и все остальные жители планеты получали образование и поддержку, позволяющие раскрыть свой потенциал. Потому что до тех пор, пока этой возможностью не будет обладать все человечество, мы никогда не станем теми, кем нам предназначено стать."

"Самый убедительный аргумент всегда тот, который опирается на доказательство которое Аристотель называл энтимемой (enthymeme). Наиболее эффективные энтимемы строятся на уже имеющихся у слушателя убеждениях и взглядах."

"Документальные свидетельства считаются самым неопровержимым доказательством в процессе убеждения."

"Самый уязвимый довод всегда скрывается в середине силлогизма, поскольку, приняв первую посылку, слушающий проникается доверием к говорящему и с большей готовностью воспринимает последующие утверждения как истинные."

"Обучать молодежь элементарной логике (особенно подвергать сомнению исходные посылки, а не только выводить логически верные заключения) - значит вооружить их бесценным умением."

"три кита эффективной комуникации, согласно древнегреческому мыслителю, - это ориентация на адресата, краткость и четкость."

"обьем онформации, который человеко способен воспринять и удержать, имеет почти универсальный предел, равный примерно пяти минутам (устной звучащей речи или ее эквивалента в письменной форме)"

"Неправда, что решение насчет кандидата принимается в первые две минуты собеседования. Опытный собеседующий знает, что примерно на 17-й минуте часть кандидатов "выходит из роли" - особенно чрезмерно уверенные в себе, когда расслабятся и начинают разговаривать свысока."

"Большое значение имеют ваши первые слова: вступитаельна часть любой речи, будь то письменной или устной, как подчеркивает Аристотель, - это непревзойденная возможность увлечь аудиторию (и не менее высокий шанс ее оттолкнуть)"

"Регулярные исследования способности сосредоточивать внимание на лекциях показывает, что почти у всех оно начинает рассеиваться в промежутке с пятой по 25-ю минуту выступления. Отсюда золотое правило - примерно на 17-й минуте менять манеру подачи или ввести принципиально новый вид информации, а в 50-минутной лекции еще раз проделать то же самое на 35-й минуте. Этот переход обязательно должен быть четко обозначен."

"Непревзойденную роль в убеждении, по мнению Аристотеля, играют аналогии. Правильно подобранная аналогия действует гораздо эффективнее, чем любой другой риторический прием"

"Аристотель считал, что для благополучия человеку необходимы справедливость, мужество и саообладание - те качества, в связи с которыми в философии его учение стали называть "этикой добродетели""

"Аристотель первым из философов, занимающихся этикой, понял, что неправедным поступком может быть не только действие, но и бездействие."

"К пагубному бездействию, согласно аристотелевским принципам, относится и нежелание брать на себя ответственность."

"эссе Йозефа Пипера "Досуг - основа культуры" (1948)"

"Скука - враг не только мира, но и счастья."

"Чем меньше времени мы будем отдвать работе, тем актуальнее будут становиться революционные взгляди Аристотеля на досуг."

[Joanne Mango · Rating 4 out of 5]

I really enjoyed this book, which both challenged and stimulated my thinking in different directions. I am probably a good audience for a book that aims to make Aristotle's philosophies more accessible and consider ways in which they can improve life and I found I was wanting to read more.

I could however imagine that such a book would be frustrating to those who have studied philosophy at a high level.

Edith Hall sets out different Aristolean concepts in relation to the links between living a good life, happiness and virtue, what it is to realise (know and fulfil) our potential, our relationship with friends and wider community, considerations around death etc. with modern anecdotes and references, some personal such as the very moving reflections in her mother's death and how learnings from Aristotle helped her, and also novels and films such as The Bucket List. I generally found this helpful although the section on applying for jobs and writing c.v.s probably less convincing and very context specific! I enjoyed the personal challenge to reflect on my own 'voces' which can be seen as too much or too little of particular virtues. That was powerful!

Edith Hall does also describe less palatable teachings of Aristotles such as his belief in male intellectual superiority, whilst also surmising that in a more enlightened age he would be willing to alter
his position. I also found some of rhe background fascinating describing his patronage by rulers and establishing his own university at the Lyceum.

I related to the ideas of happiness in having the opportunity to know ourselves fully and fulfil our potential and also the joy of the pursuit of knowledge. it dismayed me then to think of the ways modern schools and universities fail to live up to that, to encourage love of learning for its own purpose in living a good life. I also reflected how formal education is also unnecessary for this!

In an age where social stratification is entrenched and selfishness and individual gain without thought of the impacts on others, particularly the disenfranchised, dominates our political decision-making I wonder whether philosophy could offer something helpful in an age which seems to have lost its moral core. What if solicitors and politicians thought more deeply of ethical values when considering power and decision making in a society where 'the poor' generally are exploited, and disabled and older people are demonised. It is refreshing to read of any call to consider how our own happiness is connected with that of others. Even in a supposedly 'rich' country rates of mental ill health, addiction and dissatisfaction soar. In a happier society where we are all genuinely able to flourish and where there was more consideration of an ethics that is invested in recognising the self in the other I am sure it would make for a healthier more equitable world all round. I thought a lot of bell hooks as I finished the book and her assertion that there can be no love without justice and how we can achieve this in a world reeling from an individualistic capitalistic ethic which values portfolios over seeing the human in the other and genuinely working towards justice.

[Adam · Rating 4 out of 5]

It's perhaps the most pretentious thing I've ever said (and I've said it a lot), but Aristotle is not my favorite.

He's still not my favorite, but I think Edith Hall's book did open my mind to possibilities I had turned from in the past. My issue with Aristotle was his looking down upon women and his acceptance of slavery as an institution (and yes, I'm aware that slavery was a common cultural practice circa 330 BCE). Hall does provide some evidence that Aristotle was open to, nearly thinking it necessary, to revise one's thinking and to allow incontrovertible evidence to work on one's intellect. That said, I do feel like Aristotle as a naturalist could probably have arrived at a conclusion other than "women are subservient to men" given their constitution.

What I so enjoyed about this book is how Edith Hall makes philosophy engaging and worthy of modern contemplation. Of course while philosophy departments in universities and colleges are very much alive, public discourse and shared reverence for deliberation not so much. Hall uses Aristotle as a lens through which to look at and examine aspects of modern life - which the reader, no doubt, comes to identify as issues that concern individuals of all time periods. In particular, I appreciated Hall's inclusion of "Leisure" as an incredibly important aspect of life to examine. How we spend our time outside of "physical survival" (or in modern parlance, "work") is incredibly important to the civic health of our communities. Investments in socializing programs that fall outside of the purview of basic human services are important, and indeed, necessary to create a society in which all people have the opportunity to Lead a Good Life.

If nothing else, this book will bring you back to discussions of philosophy one might have had while in college. It made me intellectually thirsty and inspired me to jot down philosophers and thinkers I hadn't thought about it in year - Kant, Mill, and even Henry Sidgwick (about whom I took an advanced seminar with a friend in college - a semester that ended, to my understanding, with the understanding that when you are looking to make ethically sound choices, it's really hard and there aren't really easy solutions).

Give it a whirl. Maybe, if you're lucky, it will inspire you to pick up an old classic.