A Brief History of Thought - Luc Ferry

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it becomes obsolete and is of no further interest except to a handful of scientists and historians. However, the great philosophical questions about how to live life remain relevant to this day. In this sense, we can compare the history of philosophy to that of art, rather than of the sciences: in the same way that paintings by Braque or Kandinsky are not ‘less beautiful’ than those by Vermeer or Manet, so too the reflections of Kant or Nietzsche on the sense or non-sense of life are not inferior – or superior – to those of Epictetus, Epicurus or the Buddha. They all furnish propositions about life, attitudes in the face of existence, that continue to address us across the centuries. Whereas the scientific theories of Ptolemy or Descartes may be regarded as ‘quaint’ and have no further interest other than the historical, we can still draw upon the collective wisdom of the ancients as we can admire a Greek temple or a Chinese scroll – with both feet planted firmly in the twenty-first century.

      Following the lead of the earliest manual of philosophy ever written, The Discourses of Epictetus from c. 100 AD, this little book will address its readers directly. It speaks to a pupil on the threshold of adulthood yet attached still to the world of the child. I hope the reader may take my tone as a sign of complicity rather than familiarity.

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      I am going to tell you the story as well as the history of philosophy. Not all of it, of course, but its five great moments. In each case, I will give you an example of one or two transforming visions of the world or, as we say sometimes, one or two great ‘systems of thought’. I promise that, if you take the trouble to follow me, you will come to understand this thing called philosophy and you will have the means to investigate it further – for example, by reading in detail some of the great thinkers of whom I shall be speaking.

      The question ‘What is philosophy?’ is unfortunately one of the most controversial (although in a sense that is a good thing, because we are forced to exercise our ability to reason) and one which the majority of philosophers still debate today, without finding common ground.

      When I was in my final year at school, my teacher assured me that it referred ‘quite simply’ to the ‘formation of a critical and independent spirit’, to a ‘method of rigorous thought’, to an ‘art of reflection’, rooted in an attitude of ‘astonishment’ and ‘enquiry’ … These are the definitions which you still find today in most introductory works. However, in spite of the respect I have for my teacher, I must tell you from the start that, in my view, such definitions have nothing to do with the question.

      It is certainly preferable to approach philosophy in a reflective spirit; that much is true. And that one should do so with rigour and even in a critical and interrogatory mood – that is also true. But all of these definitions are entirely non-specific. I’m sure that you can think of an infinite number of other human activities about which we should also ask questions and strive to argue our way as best we can, without their being in the slightest sense philosophical.

      Biologists and artists, doctors and novelists, mathematicians and theologians, journalists and even politicians all reflect and ask themselves questions – none of which makes them, for my money, philosophers. One of the principal errors of the contemporary world is to reduce philosophy to a straightforward matter of ‘critical reflection’. Reflection and argument are worthy activities; they are indispensable to the formation of good citizens and allow us to participate in civic life with an independent spirit. But these are merely the means to an end – and philosophy is no more an instrument of politics than it is a prop for morality.

      I suggest that we accept a different approach to the question ‘What is philosophy?’ and start from a very simple proposition, one that contains the central question of all philosophy: that the human being, as distinct from God, is mortal or, to speak like the philosophers, is a ‘finite being’, limited in space and time. As distinct from animals, moreover, a human being is the only creature who is aware of his limits. He knows that he will die, and that his near ones, those he loves, will also die. Consequently he cannot prevent himself from thinking about this state of affairs, which is disturbing and absurd, almost unimaginable. And, naturally enough, he is inclined to turn first of all to those religions which promise ‘salvation’.

       The Question of Salvation

      Think about this word – ‘salvation’. I will show how religions have attempted to take charge of the questions it raises. Because the simplest way of starting to define philosophy is always by putting it in relation to religion.

      Open any dictionary and you will see that ‘salvation’ is defined first and foremost as ‘the condition of being saved, of escaping a great danger or misfortune’. But from what ‘great danger’, from what ‘misfortune’ do religions claim to deliver us? You already know the answer: from the peril of death. Which is why all religions strive, in different ways, to promise us eternal life; to reassure us that one day we will be reunited with our loved ones – parents and friends, brothers and sisters, husbands and wives, children and grandchildren – from whom life on earth must eventually separate us.

      In the Gospel According to St John, Jesus experiences the death of a dear friend, Lazarus. Like every other human being since the dawn of time, he weeps. He experiences, like you or I, the grief of separation. But unlike you or I, simple mortals, it is in Jesus’s power to raise his friend from the dead. And he does this in order to prove that, as he puts it, ‘love is stronger than death’. This fundamental message constitutes the essence of the Christian doctrine of redemption: death, for those who love and have faith in the word of Christ, is butan appearance, a rite of passage. Through love and through faith, we shall gain immortality.

      Which is fortunate for us, for what do we truly desire, above all else? To be understood, to be loved, not to be alone, not to be separated from our loved ones – in short, not to die and not to have them die on us. But daily life will sooner or later disappoint every one of these desires, and, so it is, that by trusting in a God some of us seek salvation, and religion assures us that those who do so will be rewarded. And why not, for those who believe and have faith?

      But for those who are not convinced, and who doubt the truth of these promises of immortality, the problem of death remains unresolved. Which is where philosophy comes in. Death is not as simple an event as it is ordinarily credited with being. It cannot merely be written off as ‘the end of life’, as the straightforward termination of our existence. To reassure themselves, certain wise men of antiquity (Epicurus for one) maintained that we must not think about death, because there are only two alternatives: either I am alive, in which case death is by definition elsewhere; or death is here and, likewise by definition, I am not here to worry about it! Why, under these conditions, would you bother yourself with such a pointless problem?

      This line of reasoning, in my view, is a little too brutal to be honest. On the contrary, death has many different faces. And it is this which torments man: for only man is aware that his days are numbered, that the inevitable is not an illusion and that he must consider what to do with his brief existence. Edgar Allan Poe, in one of his most famous poems, ‘The Raven’, conveys this idea of life’s irreversibility in a sinister raven perched on a window ledge, capable only of repeating ‘Nevermore’ over and over again.

      Poe is suggesting that death means everything that is unrepeatable. Death is, in the midst of life, that which will not return; that which belongs irreversibly to time past, which we have no hope of ever recovering. It can mean childhood holidays with friends, the divorce of parents, or the houses or schools we have to leave, or a thousand other examples: even if it does not always mean the disappearance of a loved one, everything that comes under the heading of ‘Nevermore’ belongs in death’s ledger.

      In this sense, you can see how far death is from a mere biological ending. We encounter an infinite number of its variations, in the midst of life, and these many faces of death

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