The Society
The International Society for Philosophy as a Way of Life (ISPWL) was founded in 2025 to promote the study, practice, and public dissemination of philosophy understood not merely as a theoretical discipline, but as a way of living and transforming oneself. Its mission is to foster dialogue between scholars, practitioners, and the wider public around philosophical traditions and contemporary approaches that conceive philosophy as a transformative practice, capable of reshaping our way of seeing the world and, ultimately, our manner of being within it. Gathering scholars and practitioners from around the globe, the ISPWL advances research, the dissemination of knowledge and the application of philosophy as a way of life across various fields of study.
What is Philosophy as a Way of Life (PWL)?
PWL takes as its starting point the idea that philosophy, rather than the development of a primarily theoretical discourse, should be aimed at the transformation of the individual. It is mainly concerned with promoting a transformation in our way of seeing and perceiving the world, a transformation which can enable a change in the subject’s very being, thus allowing her to live a life that is more autonomous, free, and happy. In turn, when one cares for oneself one can better care for one’s community, society, and world.
The expression was coined by the French philosopher and historian of ideas Pierre Hadot (1922-2010) on the basis of his study of ancient Greco-Roman philosophy. In Antiquity, Hadot argued, unlike today, the term “philosopher” was not restricted to those who “published” scholarly articles and tomes and/or earned their living as professors in institutions of learning. Instead, whoever lived her life in a philosophical way could be described as a philosopher. One of Hadot’s most influential and controversial claims was that the foundational element of ancient philosophy consisted not chiefly in complex metaphysical, epistemological, and physical doctrines, but in a concrete series of practical exercises – what Hadot called “spiritual exercises” – intended to help the practitioner realize her itinerary of self-transformation. These could range from the modification of personal character defects to the more ambitious and comprehensive goal of what Hadot called “cosmic consciousness”: a lived awareness of one’s indissoluble unity with the whole of reality, or of a more universal Self less dominated by egocentric desire and gratification. At this level, one has achieved what Hadot often described as objectivity: a way of seeing the world freed, as far as possible, from the distortions imposed by prejudice and self-interest, where we are able to see the world, perhaps for the first time, as it is in itself.
Over recent decades, other philosophers have – independently or in the wake of Hadot – developed conceptions of philosophy as a practical activity oriented toward self-transformation, such that contemporary discussions of PWL are no longer restricted to Hadot’s account. Other influential approaches include Michel Foucault’s practices of the self and souci de soi; Martha Nussbaum’s therapy of desire; John Cooper’s interpretation of ancient ethics as rational ways of life; American pragmatism and Richard Shusterman’s somaesthetics; the New Realism of Markus Gabriel; and Peter Sloterdijk’s notion of anthropotechnics, among others. PWL today thus designates not a single doctrine or method, but a family of approaches united by the conviction that philosophy is inseparable from practice and self, community, and societal transformation.
Global Development of PWL
From an initially marginal position, philosophy as a way of life has, in recent years, experienced significant development on the international philosophical scene. Numerous research centers and networks devoted to PWL have emerged worldwide, accompanied by funded research projects, monographic publication series with major academic publishers, international conferences, doctoral dissertations, and university courses. The continued translation of Hadot’s works, together with the publication of important monographs, thematic issues, articles and book chapters, attests to the growing recognition of PWL as a major orientation within contemporary philosophy.
Main Features and Values
Since the initial reception of Hadot’s work and its translation into many languages, PWL has expanded well beyond its original framework and is now applied to a variety of fields. The main features and values of this revised and expanded conception of PWL, which this Society endorses, are the following:
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PWL addresses the traditional “big questions” of human existence – “Who are we?”, “What is the meaning of life?”, “How to lead a good life?” – often marginalized or dismissed within contemporary academic philosophy.
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It is inclusive, welcoming participants from all backgrounds, cultures, genders and levels of expertise, and fostering an environment where diverse perspectives on philosophy as a way of life can be shared and explored.
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It is fundamentally democratic, maintaining that philosophy should not be restricted to an intra-academic group of experts, but accessible to the widest possible audience, from all walks of life. This entails a de-emphasis of the use of excessive technical jargon and an encouragement of clarity.
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It is multicultural, pluralistic, interdisciplinary, and anti-Eurocentric, favoring dialogue with all philosophical and religious orientations. PWL has a particular affinity with ways of living and spiritual practices of certain Asian philosophies and religions such as Buddhism, Hinduism, Taoism and Confucianism, while also engaging fruitfully with Islamic and Jewish philosophy.
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It is open to collaboration with the so-called “hard sciences”, including emerging fields such as contemplative studies, with its emphasis on the study of the neurophysiology of meditation.
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It is ethically, socially and politically engaged, maintaining that personal self-transformation is inseparable from responsible responses to contemporary social, political, and ecological crises.
Contemporary Challenges
PWL is deeply concerned with the ethical, psychological, sociological, political and ecological crises facing contemporary societies across the world today, from the threat of armed conflict to the crisis of democracy, the role of fake news, growing inequality, the risks of social isolation, and the environmental crisis. Among its most pressing challenges is to deal with the existential threat posed by human-generated climate change and the distorted attitude to Nature which has enabled it and continues to prevent effective solutions.
Although it does not claim to have the answers to these crises, PWL defends the principle according to which transforming the world presupposes transforming oneself. This in turn assumes, in accordance with ancient Greek tradition, that we come to know ourselves by means of rational inquiry. However, the possibility cannot be ruled out that what the West has traditionally defined as “reason” – based largely on the dubious premises of a radical separation between soul and body – may now be proving inadequate for dealing with the urgent crises the world currently faces.
The ISPWL therefore actively encourages alliances and dialogue with complementary paths of philosophical transformation, including practices of care of the self, pragmatism, somaesthetics, feminist philosophy, philosophy of care, ecology, and decolonial thought. Furthermore, PWL’s affinity with different philosophical and spiritual traditions around the globe points toward a model for genuinely intercultural and global philosophy research and life practice in our pluralistic and deeply interconnected contemporary world.