Teachers committed to seeing philosophy as a way of life (PWOL) often focus on assignments that help students develop personal practices, so they experience peace of mind, independence, and a cure from anguish. While we applaud these goals, our work highlights another important aspect of philosophy as a way of life that sometimes is overlooked. We want our students to experience a transformation toward seeing themselves as moral agents, growing in civic virtues, and developing “cosmic consciousness.” To reach this end, (...) we utilize a civic engagement (CE) project that we call the “Experiments in Ethics.” This CE project consists of a series of small, interrelated assignments or “experiments” that help students develop habits and certain civic dispositions. While students complete the experiments throughout the semester, we argue that civically engaged philosophy as a way of life extends beyond the confines of the classroom and the semester as our students cultivate the ability to see themselves as ethical agents capable of making changes in their own lives and the communities in which they live. (shrink)

In this essay, I sketch a third possibility between teaching PWL solely as history of philosophy (which seems to inescapably pull against its own conception of philosophizing), and the fascinating recent attempts by scholars to experiment with introducing modes of teaching and assessment which would reactivate ancient spiritual exercises within the modern university. This third way takes for granted that, for the foreseeable future (and if academic philosophy widely survives the twenty-first century’s recalibration of the university), it will do so (...) as a primarily theoretical discipline. Nevertheless, it proposes that insights from PWL’s re-conception of philosophy as a situated, social as well as ethical activity can and ideally should be integrated into such modern syllabi. This can be done by introducing and teaching (a) capstone unit(s) for advanced students which would reflect critically on what it is to be an academic philosopher today and the ways that the fact that philosophy is institutionalized as a professional discipline in neoliberal universities creates pressures towards particular forms of intellectual and ethical vice and sophistry. Based on a course taught at the author’s home university, it examines how Plato’s Republic, Bacon’s Novum Organum, and Kivisto’s Vices of Learning prompt students, respectively, to consider the place of the philosopher in the “city,” their own (and everyone’s) propensities towards forms of epistemic bias and partiality, and the ways that institutionalized competition for status can promote forms of pride, vanity, and misanthropy in scholars. Encountering and discussing these texts, it is argued, can prepare students for the realities of philosophizing in the professional universities of the twenty-first century, helping them to identify ways philosophers can go wrong, and helping them to identify chastened, more Socratically self-aware ways of thinking, reading, arguing, and understanding what philosophers do. (shrink)

In this essay, Drexler reflects broadly on our practices as philosophy teachers: how we think of our classrooms and design students’ learning experiences, how we evaluate ourselves and our teaching, and generally, how we keep walking into the classroom each semester. Based on a talk she delivered in 2020, Drexler’s contribution to this issue presents a series of “chapters” of an “enchiridion” for teaching: a handbook of loosely-connected reflections, principles, and strategies for teaching Philosophy as a Way of Life, and (...) for teaching (philosophy) as a way of life. (shrink)

This article pursues the goal of articulating a pedagogical paradigm of philosophy as a way of life that can effectively re-invigorate the teaching of philosophy in today’s academic world. This re-invigoration should take direct inspiration from Hadot’s hermeneutical framework of how to live philosophically, while still recognizing the intrinsic limitations that his model presents when applied to the modern educational practices of academia. In particular, we maintain that a literal application of Hadot’s model would require we turn the teaching of (...) philosophy as a way of life into a systemic affair that demands from students a full commitment to particular schools of thought. Conversely, we argue for a pedagogical paradigm of philosophy as a way of life (“PWOL-as-Situated-Pedagogy”) that enacts a triple balancing between theory and practice, progress and assessment, and depth and breadth. In this way, the problem of self-cultivation is tackled by engaging students with a broader consideration of philosophies and spiritual exercises. (shrink)

In this article, we reflect on our experiences teaching a PWOL course called Philosophy for Living. The course uses modules focused on different historical philosophical ways of life (Epicureanism, Stoicism, Confucianism, Existentialism, etc.) to engage students in exploring how philosophy can be a way of life and how its methods, virtues, and ideas can improve their own lives. We describe and compare our experiences with two central aspects of our approach: engagement with diversity and the use of immersive experiences and (...) assignments. In particular, we discuss how we recognize and center various forms of diversity in philosophy—cultural and gender diversity, but also diversity in how and in what forms philosophy can be done and what “philosophy as a way of life” can be. We also examine how the experimental and experiential aspects of immersive assignments promote deeper understanding and create possibilities for personal transformation. (shrink)

Philodemus’s On Frank Criticism offers a unique conception of friendship that relies on frank speech, or truth-telling. The ability to have frank conversations with one another is the heart of a conception of friendship in which we are seen, heard, and acknowledged. This is the friendship through which we become better citizens and better selves. In particular, Philodemus is offering this truth-based friendship to students and their mentors. Yet, one would be hard put to find such trust and deep friendship (...) in the university philosophy classrooms of today. Our professionalized and content acquisition focused culture in the academy all too often inhibits fostering these kinds of relationships with our students. We begin the essay by tracing the roots of this kind of frank friendship in Plato’s Lysis, and then contextualize its emerging role in the ancient philosophical classroom by exploring its place in Philodemus’ Epicurean philosophical community at Herculaneum. We do so to see how such friendship moves beyond discourse and into practice. Next, we use Arendt and Foucault to unpack the public and private dimensions of frank friendship in the philosophical learning environment and its role in a good life and good politics. Finally, we show how the classroom practice of Modern Socratic Dialogue (MSD) can re-enliven frank friendship as a spiritual exercise in the contemporary university-philosophy classroom. Specifically, we argue that MSD is a particular method of dialogue suited for the public realm of friendship and that it contributes to the care of one’s soul, thus modeling in our classrooms a method of dialogue for both the public and private dimensions of life. (shrink)

Standard ways of conceptualizing moral development and measuring pedagogical interventions in ethics classes privilege the growth of moral judgment over moral sensitivity, moral motivation, and moral habits by too often conflating improvement in moral judgment with holistic moral development. I argue here that if we care about students’ construction and cultivation of their ethical selves, our assessment design principles ought to take seriously the transformative possibilities of philosophy as a way of life and be based on a more robust and (...) holistic account of moral development. I illustrate these principles of assessment design through an examination of the Character Project, which I created to help students engage in their own deliberate ethical transformation through self-directed, individualized, and concentrated practice. Finally, I conclude with a discussion about how to appropriately and fairly assess this kind of deeply personal learning. (shrink)

I argue that Philosophy as a Way of Life (PWOL) represents a distinct pedagogy that differs from philosophy’s signature pedagogy because of PWOL’s differing views of what philosophy is and how it is successfully practiced. I further argue that this pedagogy is radical in two senses. First, PWOL is technically radical because it naturally incorporates cutting-edge pedagogical techniques that promote student success. Second, I argue that PWOL is transformatively radical because it seeks to transform students’ understanding of themselves and the (...) world around them. Following this argument, I discuss my own experiences implementing a PWOL-based course as a case study of PWOL’s radical nature. (shrink)