The peripatetic highway to happiness

"The traditional name for Aristotle’s school of thought is Peripatetic philosophy. The word “Peripatetic” comes from the verb peripateo, which in Greek, both ancient and modern, means “I go for a walk.” Like his teacher Plato, and Plato’s teacher Socrates before him, Aristotle liked to walk as he reflected; so have many important philosophers since, including Nietzsche, who insisted that “only ideas gained through walking have any worth at all.” But the ancient Greeks would have been puzzled by the romantic figure of the lone wandering sage first celebrated in Rousseau’s Reveries of the Solitary Walker (1778). They preferred to perambulate in company, harnessing the forward drive their energetic strides generated to the cause of intellectual progress, synchronizing their dialog to the rhythm of their paces. To judge from the magnitude of his contribution to human thinking, and the number of seminal books he produced, Aristotle must have tramped thousands of miles with his students across craggy Greek landscapes during his sixty-two years on the planet. There was an intimate connection in ancient Greek thought between intellectual inquiry and the idea of the journey. This association stretches far back in time beyond Aristotle to the opening of Homer’s Odyssey, where Odysseus’ wanderings allow him to visit the lands of many different peoples “and learn about their minds.” By the classical period, it was metaphorically possible to take a concept or idea “for a walk”: in a comedy first produced in Athens about twenty years before Aristotle was born, the tragedian Euripides is advised against “walking” a tendentious claim he can never substantiate. And a medical text attributed to the physician Hippocrates equates the act of thinking with taking your mind out for a walk in order to exercise it: “for human beings, thought is a walk for the soul.” Aristotle used this metaphor when he began his own pioneering inquiry into the nature of human consciousness in On the Soul. He says there that we need to look at the opinions of earlier thinkers if we hope “to move forward as we try find the necessary direct pathways through impasses”: the stem word here for a “pathway through” is a poros, which can mean a bridge, ford, route through ravines, or passageway through narrow straits, deserts and woods. He opens his inquiry into nature in his Physics with a similar invitation to us to take not just to the path but to the highway with him: the road (hodos) of investigation needs to set out from things which are familiar and progress toward things which are harder for us to understand. The standard term for a philosophical problem was an aporia, “an impassable place.” But the name “Peripatetic” stuck to Aristotle’s philosophy for two reasons. First, his entire intellectual system is grounded in an enthusiasm for the granular, tactile detail of the physical world around us. Aristotle was an empirical natural scientist as well as a philosopher of mind, and his writing constantly celebrates the materiality of the universe we can perceive through our senses and know is real. His biological works suggest a picture of a man pausing every few minutes as he walked, to pick up a seashell, point out a plant, or call a pause in dialectic to listen to the nightingales. Second, Aristotle, far from despising the human body as Plato had done, regarded humans as wonderfully gifted animals, whose consciousness was inseparable from their organic being, whose hands were miracles of mechanical engineering, and for whom instinctual physical pleasure was a true guide to living a life of virtue and happiness. As we read Aristotle, we are aware that he is using his own adept hand to inscribe on papyrus the thoughts that have emerged from his active brain, part of his well-exercised, well-loved body. But there is just one more association of the term “Peripatetic.” The Greek text of the Gospel of Matthew tells us that when the Pharisees asked Jesus of Nazareth why his disciples didn’t live according to the strict Jewish rules of ritual washing, the verb they used for “live” was peripateo. The Greek word for walking could actually mean, metaphorically, “conducting your life according to a particular set of ethical principles.” Rather than taking a religious route, Aristotle’s walking disciples chose to set out with him on the philosophical highway to happiness."

"Aristotle's Way: How Ancient Wisdom Can Change Your Life" by Edith Hall: https://a.co/8YfVaNZ