62 Hadot, la Citadelle interieure, pp. 261-2, 274.
63 Marcus Aurelius, Meditations, VIII, 24. Cited in "Marcus Aurelius," this volume, p. 1 84.
64 Marcus Aurelius, Meditations, VI, 1 3. Cited in "Marcus Aurelius," this volume, p. 1 8S.
6S Hadot, la Citadelle i11terie11re, p. 1 94.
66 Ibid, p. 1 8 1 . On physical definitions, see also pp. 122-3; and Hadot, "Les Pensees de Marc Aurcle," pp. 1 88-9.
67 Marcus Aurelius, Meditations, Ill, 1 1 . Cited in "Marcus Aurelius," this volume, p. 1 87.
68 Hadot, La Citadelle interieure, p. 1 23.
69 Ibid.
70 Hadot, "Les Pensees de Marc Aurele," p. 1 89.
7 1 Pierre Hadot, "La Physique commc exercice spirituel ou pcss1mu;mc ct optimismc chcz Marc Aurclc," in E.\·crrim spirit11els, pp. 1 32 .l Thi11
·
nrtich: wns
Introduction
39
originally published in 1972. For Hadot's argument that this inner attitude is not one of fatalist resignation, see Hadot, La Citadelle intirieure, pp. 224-6.
72 Hadot, La Citadelle intirieure, p. 268. See also Hadot, Titres et tra�aw:, p. 1 2. For other methodological limitations of this kind of psychological interpretation, see Hadot's remarkable discussion of the Passio Perpetuae in his rompte rendu from 1 967-8, in Hadot, Comptes rendus des ronflrenm, pp. 1 9-23. Of course, Hadot does not believe that Marcus is totally absent from the Meditations. See Hadot, La Citadelle intiriture, pp. 26 1-2, 275-3 14. See also "Marcus Aurelius," this volume, pp. 196-9.
73 Pierre Hadot, "De Tertullien a Boece. Le developpement de la notion de personne dans les controverses theologiques," in I. Myerson, ed., Probltmes de la pmonnt, Colloque du Centre de rerherrhes tk Psychologie comparative, Paris/La Haye 1 973, p. 1 32.
74 Ibid, p. 133. These claims of Hadot continue to be cited with approval. See, for example, Jean-Pierre Vemant, "L'individu dans la cite," in Sur l 'individu, Paris 1 987, p. 37. For another expression of this early view of Hadot, see Hadot,
"L'image de la Trinite dans l'ame chez Victorious et chez saint Augustin," in Studia Patristica, vol. VI, part IV, Berlin 1 962. See esp. p. 440 where Hadot writes, "From Victorious to Augustine, there is all of the distance that separates the ancient soul from the modem self."
75 Hadot, "Patristique Latine," p. 2 1 5.
76 Ibid.
77 Hadot, "Forms of Life and Forms of Discourse in Ancient Philosophy," this volume, p. 52. For Pierre Courcelle, see Recherrhes sur /es "Co1tfessions " tk saint Augustin (Paris: Etudes Augustiniennes, 1 950).
78 Hadot, Comptes rendus des confirenm, p. 8. This is the compte rendu from 1 965-6.
79 Hadot, "Patristique Latine," p. 2 1 5.
80 Hadot, Comptes rendus des ronflrences, p. 9. For a good discussion of the literature on Book II of the Confessions, see Franco De Capitani, "II libro II dclle Confessim1i di sant'Agostino," in "Le Confessioni" di Agostino d l Libri l-ll,
' ppona,
Palermo
1 984.
81 Hadot, "Patristique Latine," pp. 21 5-1 6, together with Hadot, Comp/es rendus des corifirences, p. 9.
82 Hadot, "Patristique Latine," p. 2 1 5 .
8 3 Hadot, Comples rendus des confirenres, p . 8.
84 Ibid.
85 Ibid, p. 9.
86 Comple rendu from 1970-7 1 , in ibid, pp. 45-8.
87 Hadot, "Patristique Larine," p. 2 1 5.
88 Ibid, p. 2 1 6, together with "Forms of Life and Forms of Discourse in Ancient Philosophy," this volume, p. 52. I have quoted extensively from Hadot's various discussions of Augustine, since many of them are not easily available. Hadot had once intended to publish a translation and commentary on the Confessions, a project he never completed.
89 Had111 , "Pa1ri111ique Larine.'' p. 2 1 5.
40
Introduction
90 See, among other essays, Pierre Hadot, "Wittgenstein, philosophe du langage (I)," Critique 1 49 (October 1 959), pp. 866-81 ; and "Wittgenstein, philosophe du langage (II)," Critique 1 50 (November 1959), pp. 972-83.
9 1 Hadot, "Wittgenstein, philosophe du langage (II)," p. 973. The importance of the connection between Wittgenstein's literary style and his thought has been a constant theme of Stanley Cavell's writing. For an early statement, see Cavell,
"The availability of Wittgenstein's later philosophy," in Must We Mean What We Say?, New York 1 969, pp. 70-3. I bring together Hadot and Cavell's work in
"La decouverte de Thoreau et d'Emerson par Stanley Cavell ou les exercices spirtuels de la philosophic" (forthcoming in Sandra Laugier, ed., Lire Cavel/ ).
92 Hadot has highlighted these claims in the overview of his work that he presented to the College International de Philosophic in May, 1 993. I will refer to the unpublished typescript of his presentation as "Presentation au College International de Philosophic." Sec, for example, pp. 2-3.
93 Pierre Hadot, "Jcux de langagc et philosophic," Revue de Metaplrysique et de Morale LXIV ( 1 960), p. 34 1 .
94 Ibid, p . 340.
95 Ibid, pp. 339--43.
96 Ibid, pp. 342-3 .
97 Ibid, p. 343.
98 Hadot, La Citadelle interieure, p. 9. See also Hadot, Titres et travaux, p. 1 2.
99 Pierre Hadot, "La philosophic antique: unc ethique ou unc pratiquc?," in Paul Demont, ed., Prob/emes de la morale antique, Amiens 1993, pp. 7-8. See also the section "Learning How to Read" in "Spiritual Exercises," this volume, pp. 1 01-9.
1 00 Hadot, "Philosophic, discours philosophique, ct divisions de la philosophic chcz lcs stoiciens," p. 205 .
1 0 1 Pierre Hadot, "Preface," in Richard Goulet, ed., Dictionnaire des philosoplies tmtiques, Paris 1 989, p. 1 2.
1 02 Hadot, "La philosophic antique: unc ethiquc ou une pratique?," p. 8. See also Hadot, "Presentation au College International de Philosophie," pp. 1 -2.
1 03 Hadot, "La philosophie antique: une ethique ou une pratique?," p. 1 0.
104 "Forms of Life and Forms of Discourse in Ancient Philosophy," this volume, p. 62.
1 05 Hadot, "La philosophic antique: une ethique ou une pratique?," p. 9. Sec also Pierre Hadot, "Preface," in M.D. Richard, L 'Enseignement oral de Platon, Paris 1 986, pp. 9-1 0.
1 06 Reading together Hadot, "Jcux de langage et philosophic," p. 341 , and Hadot,
"Presentation au College International de Philosophic," p. 2.
107 Hadot, "Presentation au College International de Philosophic," p. 2. To the best of my knowledge, Hadot first invoked this formula of Goldschmitt in "Jcux de langage et philosophic," p. 341 .
1 08 Hadot, "Preface," i n L 'Enseignement oral de Pla1011, p . 1 1 .
1 09 See the section "Learning to Dialogue" in "Spiritual Exercises," this volume, pp. 89-93 .
1 1 0 "Spiritual Exercises," this volume, pp. 1 9 20.
Introduction
41
1 1 1 Ibid, p. 2 1 .
1 1 2 Ibid, pp. 2 1 -2. ( I have modified the translation.) 1
1 1 3 "Forms of Life and Forms of Discourse in Ancient Philosophy," this volume, pp. 63-4.
1 14 Hadot, "La philosophic antique: une ethique ou une pratique?," p. 1 1 .
1 1 5 Ibid.
1 1 6 Ibid, my emphasis.
1 1 7 Ibid, pp. 1 1-12.
1 1 8 Ibid, p. 1 2. Sec also "Spiritual Exercises," this volume.
1 1 9 See the section "Learning to Live" in "Spiritual Exercises," this volume, pp. 82-9. Also see Hadot, "La philosophic antique: une ethique ou une pratique?," pp. 1 2-14.
1 20 Sec esp. the opening pages of "Ancient Spiritual Exercises and 'Christian Philosophy'," this volume.
1 2 1 Hadot, "La philosophic antique: une ethique ou une pratique?," p. 1 3 . On the direction of souls in Seneca, see Ilsetraut Hadot, Seneca und die griechisch-riimische Tradition der Seelenleitung, Berlin, 1 969. In antiquity, the philosopher was not the only kind of spiritual guide; for other figures of spiritual guidance, sec Ilsetraut Hadot, "The spiritual guide," in A.H. Armstrong, ed., Classical Mediterranean Spirituality, New York 1 986.