What Is the Spiritual Philosophy?

Pierre Hadot (1922-2010), a pioneer of practical understanding of ancient philosophy, has argued that ancient philosophy is not a mere intellectual activity but a 'spirituality training' for lifestyle pursuing wisdom for existential choice, the philosophy of spirituality. As we can see in Plato’s Dialect, ancient philosophical discourse has a tendency to form rather than to inform. This tendency was closely related to education. Sophist and Socrates attempted to form human beings and transform souls through philosophy. Their philosophical teachings, above all, were given in a form of dialogue. This is because only the words alive in dialogue can achieve the expected behavior. The discourse of philosophical masters takes the form of exercises spirituels in terms of spiritual development and inner change of the disciples. Philosophical discourse is not a theory that conflicts with practice, but a part of lifestyle. In this regard, ancient philosophy is a discourse and a lifestyle. Furthermore, discourse has a practical aspect in that it influences audiences and readers, so it is more theoretical (théorétique) rather than theorical (théorique). In other words, philosophers need to be trained not only to talk and discuss, but also to know how to live. Therefore, the training of philosophy is spiritual as well as intellectual. So the education and training of philosophy is not merely to develop the intelligence of the disciple, but to transform every aspect of his being. Its purpose is the art of life, and such spiritual training was training in the way of living a philosophical life. Hadot's insight into the characteristics of ancient philosophy of spiritual discipline as a wisdom lifestyle from the point of view of integration of theory and practice gives a new momentum to overcome the problems of modern philosophy which has a theoretical, analytical and speculative tendency. This view shows the intrinsic integrity that philosophy cannot be separated from education. It also suggests what the science of science and technology should ultimately aim for. It can be expected that understanding human spirituality from the viewpoints of not only philosophical methodology that integrates theory and practice but also the theory of Human Nature is a new way of illuminating the viewpoint of modern philosophy. For this purpose, Chapter 2 deals with the philosophy of spirituality as the essence of philosophy; Chapter 3 deals with the ontological approach to spirituality in natural philosophy: Pythagoras and Democritus; Chapter 4 deals with the philosophical life as recognition and realization of value: Socrates' discourse on spirituality; Chapter 5 deals with the training of spirituality as the ethics of dialogue: Plato's dialectic, and Chapter 6 deals with the philosophy of spirituality as the pursuit of transcendental happiness: Aristotle's contemplative life.