The definition Hadot gives of philosophy as a spiritual exercise, in addition to the links between Greek philosophy, Christian monastic practice, and aesthetics I’ve just highlighted, makes it clear that askēsis is not bounded by the categories of philosophy, spirituality, art, or religion. In fact, askēsis is in many ways an avenue by which one might unite them, their many possible differences notwithstanding. It’s no surprise, then, that debates over the role of askēsis in philosophical practice emerge in both philosophy and religion. I’m thinking here specifically of John Cottingham’s account of the philosophy of religion, and the important, if not defining, role that askēsis plays within it.[1] Continue reading