Free PDF Aristotle's Way: How Ancient Wisdom Can Change Your Life, by Edith Hall

Free PDF Aristotle's Way: How Ancient Wisdom Can Change Your Life, by Edith Hall

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Aristotle's Way: How Ancient Wisdom Can Change Your Life, by Edith Hall

Free PDF Aristotle's Way: How Ancient Wisdom Can Change Your Life, by Edith Hall

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Review

“Hall’s new book clears a rare middle way for her reader to pursue happiness . . . Aristotle’s Way carefully charts the arc of a virtuous life that springs from youthful talent, grows by way of responsible decisions and self-reflection, finds expression in mature relationships, and comes to rest in joyful retirement and a quietly reverent death. Easier said than done, but Aristotle, Hall explains, is there to help.” — New York Times Book Review “Hall explains some of the philosopher’s most complex ideas in an approachable way, covering his notes on everything from the power of community to understanding your goals and why you should always consult a third party when making a decision . . . When it comes to happiness, perhaps it’s actually time to say out with the new and in with the old.” — TIME Magazine “In clear, patient language, Hall deftly weaves threads pulled from this daunting range of material into lessons that pertain directly to dilemmas of modern life . . . We are told that Hall “first encountered Aristotle when she was twenty, and he changed her life forever”; one of the book’s strengths is her tone of unmistakable sincerity.” — American Scholar“[A] lucid account… nontechnical but deeply grounded… Can happiness come from virtue? This lively book makes a good argument in the affirmative.” — Kirkus Review "Delivers an expansive, practical assessment of Aristotle... She handles weighty, difficult topics such as depression and everyday tasks such as preparing for an important meeting or job interview with the same measured, clear prose... her book is an engaging, thrilling approach to Aristotle’s pragmatic thought. It is a useful introduction to the ideas of one of the most important philosophers in world history." — Publishers Weekly“With vivid, page-turning prose, Aristotle’s Way invites you into the wise, practical, intentional, self-determined world of Aristotle’s mind. Nearly everything that psychological scientists have discovered about happiness was anticipated by Aristotle 23 centuries ago. You will be a slightly different person after finishing this beautiful book than you were before you started.” —Sonja Lyubomirsky, author of The How of Happiness   “A wonderfully lively and personal guide to Aristotle's philosophy of well-being.  Read it and flourish!” —Sarah Bakewell, author of How to Live: A Life of Montaigne   “Where there’s a will, there’s a way: Aristotle did it his way, Edith Hall – magnificently – does it hers, in this combined critical appreciation and celebration of the philosopher-scientist whom Karl Marx hailed as a ‘giant thinker’. Readers keen to live a Good Life – and prepare for a Good Death – should dive head first into this fount of ancient but still modern wisdom.” —Paul Cartledge, A.G. Leventis Professor of Greek Culture Emeritus at the University of Cambridge

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About the Author

Edith Hall first encountered Aristotle when she was twenty, and he changed her life forever. Now one of Britain's foremost classicists, and a Professor at King's College London, she is the first woman to have won the Erasmus Medal of the European Academy. In 2017 she was awarded an Honorary Doctorate from Athens University, just a few streets away from Aristotle's own Lyceum. She is the author of several books, including Introducing the Ancient Greeks. She lives with her family in Cambridgeshire.

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Product details

Hardcover: 272 pages

Publisher: Penguin Press (January 15, 2019)

Language: English

ISBN-10: 0735220808

ISBN-13: 978-0735220805

Product Dimensions:

6.3 x 0.9 x 9.3 inches

Shipping Weight: 1 pounds (View shipping rates and policies)

Average Customer Review:

3.5 out of 5 stars

11 customer reviews

Amazon Best Sellers Rank:

#2,689 in Books (See Top 100 in Books)

As I write, the British Prime Minister Theresa May is still engaged in working out the ways in which the United Kingdom will exit from the European Union.As I write, President Donald J. Trump has just recently delivered his delayed State of the Union address in the United States.The United Kingdom and the United States are part of the world-wide English-speaking world in which the British classicist Edith Hall has now launched her ambitious new book Aristotle’s Way: How Ancient Wisdom Can Change Your Life (New York: Penguin Press, 2019). The British edition of her book came out in 2018.In terms of the categories of civic rhetoric that Aristotle himself refers to in his treatise on civic rhetoric, her book is in the category of epideictic rhetoric, because it is centered on values and value-orientations – and because it is future-oriented.In a similar way, I would say that Aristotle’s treatises known as the Nicomachean Ethics and the Eudemian Ethics are centered on values and value-orientations -- and also tend to be future-oriented – and can therefore also be categorized as examples of Aristotle’s own practice of epideictic rhetoric, albeit in a kind of private way, or at least not publicly in the agora, and in writing, not in live oral discourse in public (although he may also have taught many of these points to his students in live interactions with them).Now, in the United States, all campaign rhetoric involves what Aristotle refers to as epideictic rhetoric.However, if Aristotle’s own way of life and the wisdom about living that he set forth in his mature writings that have survived “Can Change Your Life,” who are “You” – in other words, who is Edith Hall writing her book for?Edith Hall tells us that she herself is the “daughter of an ordained Anglican priest” who “[a]t thirteen years old” lost her religion (page 20). She “discovered Aristotle” when she was an undergraduate (page 21). She appears to be writing primarily for her fellow secularists, perhaps including undergraduates.Elsewhere, Edith Hall writes “in any attempt to revive Aristotelian philosophy, especially for a woman” (page 17). This and certain other hints in her book suggest that she is writing primarily for women.As to “Chang[ing] Your Life,” Edith Hall does not assume that merely reading her book carefully will be sufficient enough to enable you to “Change your Life.” However, she does appear to assume that merely reading her book carefully might persuade you that you “Can Change Your Life.” If it does so persuade you, she supplies you with “Further Reading” (pages 237-242) related to her introduction (pages 1-21) and each of her ten chapters (pages 23-231) – books and articles by scholars (listed alphabetically in each subsection) who have studied Aristotle’s thought carefully and written about the themes Edith Hall discusses in her introduction and the ten following chapters.But her suggestions for “Further Reading” strike me as works that would be available only to people who have access to college and university libraries. However, if any of the books and articles Edith Hall lists are available free on the Internet, she does not provide information about how to access them for free. But to buy all of the books she lists from used-book dealers on the Internet would be prohibitively expensive. As a retired faculty member at a regional campus of a major research university in the United States, I do have access to excellent inter-library-loan services. However, I do not know how many other Americans have access to such services.So Edith Hall seems to be writing her book primarily, but not necessarily solely, for secularist women who have access to college and university libraries.Disclosure: I am not a secularist, but a theistic humanist. I encountered Aristotle’s thought as an undergraduate when I studied Aristotelian-Thomistic philosophy, first, at a Jesuit college and, subsequently, at a Jesuit university, both in the United States. Most of my professional publications have involved, implicitly, Aristotle’s thought about actuating human potential.Now, Edith Hall’s ten chapters cover the following themes in Aristotle’s texts:(1) Happiness (pages 23-38);(2) Potential (pages 39-57);(3) Decisions (pages 59-75);(4) Communication (pages 77-97);(5) Self-Knowledge (pages 99-125);(6) Intentions (pages 127-143);(7) Love (pages 145-160);(8) Community (pages 161-181);(9) Leisure (pages 183-200);(10) Mortality (pages 201-231).In her suggestions for “Further Reading” (pages 237-242), Edith Hall frequently lists books and articles by certain scholars who hold (or held, if they are now deceased) doctorates in philosophy. For example, in her suggestions related to her introduction, she lists (page 237) the American philosopher Mortimer J. Adler’s admirably lucid and accessible book Aristotle for Everybody: Difficult Thought Made Easy (Macmillan, 1978). But she does not also list his admirably lucid and accessible book Desires Right & Wrong: The Ethics of Enough (Macmillan, 1991), in which he discusses most of the themes she discusses in her ten chapters.However, Edith Hall herself does not hold a doctorate in philosophy. She revised and published her 1988 Cambridge University doctoral dissertation in classics as the book Inventing the Barbarian: Greek Self-Definition through Tragedy (Oxford: Clarendon Press of Oxford University Press, 1989).My favorite scholar is the American Jesuit Renaissance specialist and polymath Walter J. Ong (1912-2003; Ph.D. in English, Harvard University, 1955), whose English ancestors on his father’s side of the family left East Anglia on the same ship that brought Roger Williams to the Massachusetts Bay Colony in 1631 – five years before the founding of Harvard College. In any event, in the title essay of Ong’s book The Barbarian Within: And Other Fugitive Essays and Studies (New York: Macmillan, 1962, pages 260-285), he works with the barbarian/Greek contrast that Edith Hall later studied in her thoroughly researched doctoral dissertation.Ong’s title essay “The Barbarian Within: Outsiders Inside Society Today” is reprinted in An Ong Reader: Challenges for Further Inquiry (Cresskill, New Jersey: Hampton Press, 2002, pages 277-300).Ong’s massively researched doctoral dissertation centered on the French logician and educational reformer and Protestant martyr Peter Ramus (1515-1572). Because Ramus was a logician, Ong situated him and his work in the context of the history of formal logic (also known as dialectic) in Western culture, going back to Aristotle’s treatises about formal logic (known collectively as the Organon).Ong’s doctoral dissertation was published, slightly revised in two volumes by Harvard University Press in 1958: (1) Ramus, Method, and the Decay of Dialogue: From the Art of Discourse to the Art of Reason, and (2) Ramus and Talon Inventory.In Ong’s all-important 1958 book Ramus, Method, and the Decay of Dialogue: From the Art of Discourse to the Art of Reason, Ong explains the quantification of thought in medieval logic in the Aristotelian tradition of logic (pages 53-91).Then in Ong’s 1962 book The Barbarian Within: And Other Fugitive Essays and Studies, mentioned above, he explains in detail the significance of the quantification of thought in the medieval tradition of Aristotelian logic (page 72):“In this historical perspective, medieval scholastic logic appears as a kind of pre-mathematics, a subtle and unwitting preparation for the large-scale operations in quantitative modes of thinking which will characterize the modern world. In assessing the meaning of [medieval] scholasticism, one must keep in mind an important and astounding fact: in the whole history of the human mind, mathematics and mathematical physics come into their own, in a way which has changed the face of the earth and promises or threatens to change it even more, at only one place and time, that is, in Western Europe immediately after the [medieval] scholastic experience [in short, in print culture]. Elsewhere, no matter how advanced the culture on other scores, and even along mathematical lines, as in the case of the Babylonian, nothing like a real mathematical transformation of thinking takes place – not among the ancient Egyptians or Assyrians or Greeks or Romans, not among the peoples of India nor the Chinese nor the Japanese, not among the Aztecs or Mayas, not in Islam despite the promising beginnings there, any more than among the Tartars or the Avars or the Turks. These people can all now share the common scientific knowledge, but the scientific tradition itself which they share is not a merging of various parallel discoveries made by their various civilizations. IT REPRESENTS A NEW STATE OF MIND. However great contributions other civilizations may hereafter make to the tradition, our scientific world traces its origins back always to seventeenth and sixteenth century Europe [in short, to Copernicus and Galileo], to the place where for some three centuries and more the [medieval] arts course taught in universities and para-university schools had pounded into the heads of youth a study program consisting almost exclusively of a highly quantified logic and a companion physics, both taught on a scale and with an enthusiasm never approximated or even dreamt of in ancient academies” (I have added the capitalization emphasis here).In any event, the study of Ramus’ logic dominated the curriculum not only of Harvard College in the seventeenth century, but also of Cambridge University in East Anglia when John Milton studied it there. Later in his life, he worked up a textbook in logic (in Latin) based on one of Ramus’ books (in Latin). Subsequently, after Milton himself had become famous, he published his textbook in logic in 1672 (in Latin).Ong and Charles J. Ermatinger edited and translated Milton’s Logic for volume eight of Yale’s Complete Prose Works of John Milton: 1666-1682 (New Haven: Yale University Press, 1982, pages 139-407) – and Ong supplied a lengthy introduction about the history of formal logic (pages 144-207).Ong’s lengthy introduction is reprinted, slightly abridged, as “Introduction to Milton’s Logic” in volume four of Ong’s Faith and Contexts (Atlanta: Scholars Press, 1999, pages 111-142).Now, in her new book Aristotle’s Way, Edith Hall perceptively describes Aristotle’s account of formal logic (pages 81-85). Unfortunately, Edith Hall does not list Ong’s important 1958 book Ramus, Method, and the Decay of Dialogue: From the Art of Discourse to the Art of Reason or Ong’s lengthy 1982 introduction to Milton’s Logic in the relevant section of her suggestions for “Further Reading” (page 239).Now, all of Edith Hall’s quotations from Aristotle in her book Aristotle’s Way are her own translations. Moreover, she claims that “the lack of idiomatic translations of the Greek has been one reason why Aristotle’s sensible and effective program of pursuing happiness through deciding to Do the Right Thing has not become more widely understood among the general public” (page 30) – who do not have the time and leisure to read the books and articles she recommends in her “Further Reading” (page 237-242).Now. Joe Sachs, who taught for thirty years in the Great Books program at St. John’s College in Annapolis, Maryland, has supplied the English-speaking world with the following translations of certain ancient Greek texts:Homer: Iliad (Philadelphia: Paul Dry Books, 2018).Homer: Odyssey (Philadelphia: Paul Dry Books, 2014).Socrates and the Sophists: Plato’s Protagoras, Euthydemus, Hippias Major and Cratylus (Indianapolis: Focus/ Hackett Publishing, 2011).Plato: Republic (Indianapolis: Focus/ Hackett Publishing, 2007).Plato: Gorgias and Aristotle: Rhetoric (Indianapolis: Focus/ Hackett Publishing, 2009).Aristotle: Poetics (Indianapolis: Focus? Hackett Publishing, 2006).Aristotle: Politics (Indianapolis: Focus/ Hackett Publishing, 2012).Aristotle: Nicomachean Ethics (Indianapolis: Focus/ Hackett Publishing, 2002).Aristotle’s On the Soul and On Memory and Recollection (Santa Fe: Green Lion Press, 2004).Aristotle’s Metaphysics (Santa Fe: Green Lion Press, 2002).Aristotle’s Physics: A Guided Study (New Brunswick: Rutgers University Press, 1995).However, as far as I know, Joe Sach’s translations have not yet made Aristotelian philosophy more widely understood among the general public. However, if the lack of idiomatic translations of Aristotle’s Nicomachean Ethics and Eudemian Ethics is the problem that Halls says it is, it strikes me that she should get busy and translates those two texts into idiomatic English.Now, as to Edith Hall’s “attempt to revive Aristotelian philosophy,” your guess is as good as mine as to how much headway she might make toward this goal. But my guess is that she is not going to make much headway. However, I will be happy if my guess turns out to be wrong.

I am only sorry that, I missed reading when I was young, yet the benefits I received reading it now it riches my mind, which is Never Too Late.

Aristotle has been reduced to a 21century, self help guide book. Too little Aristotle, too much Oprah.

One of the many tragedies of American Public Education (Indoctrination) is that it ignores the fact that Aristotle defined the path to human happiness and today there is no place for him in our schools. Read this and find your own best path to happiness. I did.

Aristotle's Ethics reduced to self-help blah-blah.

The subtitle "How Ancient Wisdom Can Change Your Life" is indeed very apt. I found the last three chapters particularly interesting, on Community, Leisure, and Mortality, and these chapters make one think and reflect about one's own life.

Not enough Aristotle philosophy, too much personal information about the author. If you think Hillary and Barack were exemplars of virtue you may share the politics of the author.

Full disclosure: I haven't completed the book but have the following reasons to believe that the author may not accurately representing Aristotle. First, her introduction (p.11) mischaracterizes Stoicism, claiming that it "requires the suppression of emotions and physical appetites;" "recommends the resigned acceptance of misfortune"; "denounces pleasure for its own sake"; and "doesn't leave enough room for hope, human agency or human intolerance of misery." Modern stoic Donald Robertson disagrees. See here: https://donaldrobertson.name/2018/11/28/book-review-aristotles-way-by-edith-hall/.Second, and more importantly, philosopher Julian Baggini points out in his review of Hall's book that Aristotle's aim was eudaimonia--"flourishing" arising from an "objective conception of living as a human ought to live." Baggini explains, "Aristotle was less concerned with our unique, individual purposes and potentials than with those of human beings as a class: rational animals who ought to cultivate their higher, intellectual capacities." This is in contrast with Hall's gloss on Aristotle, interpreting his philosophy as a "programme for becoming a happy person" geared toward people identifying and actualizing their unique individual potential. The distinction is significant; it appears Aristotle's approach identified ideals for our species generally and was not as individualistic as Hall makes it out to be. Further, Baggini identifies another mischaracterization from Hall: "Aristotle allowed a proper role for physical pleasure in the good life, but far from encouraging sensuous enjoyment, he explicitly said that the most important human pursuits were intellectual, not physical. On Hall's account, you wouldn't know that. She correctly says that Aristotle 'was fascinated by the sensation of taste, by food and cooking', but fails to point out that he also said the senses of touch and taste were 'servile and brutish' because they are 'pleasure as animals also share in'." Thus, Aristotle celebrated the senses (and sex) to a lesser degree than Hall ascribes to him.That said, Baggini said that Hall's book "preserves most of the gold to be found in the ancient source material." But it seems that readers who want to know what Aristotle actually thought are probably best directed to a good translation of the underlying source material (Nicomachean Ethics and others).

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