Think walking is void of philosophy? Nietzsche and Gros are here to say you're wrong.
- French philosopher Frederic Gros tells us that walking is a route to entirely being ourselves and experiencing the sublime.
- He has a bias towards the wondering hikes of Nietzsche and Kerouac but has a place for urban strollers too.
- His book reminds us that even something as mundane as walking can be a vital part of our lives when done for itself.
But a book by French philosopher reminds us that there is more to walking than exercise.<img class="rm-lazyloadable-image rm-shortcode" type="lazy-image" data-runner-src="https://assets.rebelmouse.io/eyJhbGciOiJIUzI1NiIsInR5cCI6IkpXVCJ9.eyJpbWFnZSI6Imh0dHBzOi8vYXNzZXRzLnJibC5tcy8xODY2ODkxNC9vcmlnaW4uanBnIiwiZXhwaXJlc19hdCI6MTYyNjQ0NTI2N30._2jlCmjMSFZNgb3ABWAMIDDw0s5Q5idB6xPzaP7Y6no/img.jpg?width=980" id="53d11" width="1024" height="684" data-rm-shortcode-id="6a9bad6d46f54e5adc207b544c7f7e73" data-rm-shortcode-name="rebelmouse-image" />
Hikers in Slovakia pause to rest as they take in the beauty of the mountains. Gros tells us that they are getting more out of the trip than just exercise and a holiday.
(Photo by Omar Marques/SOPA Images/LightRocket via Getty Images)<p>In his book <em><a href="https://www.versobooks.com/books/1865-a-philosophy-of-walking" target="_blank">A Philosophy of Walking</a>, </em>French philosopher <a href="http://www.sciencespo.fr/cevipof/en/researcher/frederic-gros" target="_blank">Frédéric Gros</a> explores the surprisingly philosophical act of walking. He doesn't mean the light exercise that people try to fit into their busy schedule or our pragmatic walking from point A to point B, but rather the long hikes in nature that give us a chance to escape the day to day.</p><p>For Gros, walking is a liberating act that allows us to reconnect with ourselves. Not ourselves as we are introduced at parties or as the face we put on to make it through a long day at the office, but our true selves liberated from worrying about time, social conventions, and our daily cares. A long walk through a forest allows us to connect with the sublime in a way that merely looking at it from a distance does not. Appropriately done, walking allows us to just be in a way that can be hard to come by in our modern, fast-paced lives.</p><p>He explains this in a very French manner when he says:</p><blockquote>By walking, you escape from the very idea of identity, the temptation to be someone, to have a name and a history. Being someone is all very well for smart parties where everyone is telling their story, it's all very well for psychologists' consulting rooms. But isn't being someone also a social obligation which trails in its wake – for one has to be faithful to the self-portrait – a stupid and burdensome fiction? The freedom in walking lies in not being anyone; for the walking body has no history, it is just an eddy in the stream of immemorial life.</blockquote><p>And he speaks for many hikers when he explains how one can find more life in doing nothing than is often found in a hectic, event filled schedule.</p><blockquote>Days of slow walking are very long: they make you live longer, because you have allowed every hour, every minute, every second to breathe, to deepen, instead of filling them up by straining the joints.</blockquote><p>As he does prefer hiking over going on a walk in the city park, he says that what urban dwellers out for a walk actually do is "stroll," explaining that:</p><blockquote>The urban flâneur does experience walking, but in a way far removed from Nietzsche or Thoreau. Walking in town is torture to the lover of long rambles in nature because it imposes, as we shall see, an interrupted, uneven rhythm.</blockquote><p>But even this has meaning for him. He invokes <a href="https://plato.stanford.edu/entries/benjamin/" target="_blank">Walter Benjamin</a> and declares the urban walker to be "subversive" with respect to the urban phenomena of "solitude, speed, dubious business politics, and consumerism" in that they relish the anonymity of the crowd, are going nowhere fast, and see advertisements and sales like everybody else but manage to stroll past them.</p><p>Even if you can't go hiking down a winding country trail regularly, walking can have a philosophical benefit for you by placing you both within and without the modern metropolis. </p>
Plus, walking was a vital part of many philosophers' processes.<span style="display:block;position:relative;padding-top:56.25%;" class="rm-shortcode" data-rm-shortcode-id="61b0e46517a5768b6963b51266a2be8e"><iframe type="lazy-iframe" data-runner-src="https://www.youtube.com/embed/MrI5WQ4u7MY?rel=0" width="100%" height="auto" frameborder="0" scrolling="no" style="position:absolute;top:0;left:0;width:100%;height:100%;"></iframe></span>
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Existentialism is great and all, but how can you really relate to the ideas if you don't think God is dead? Luckily, we've got just the thing.
Existentialism remains one of the more popular philosophies for the layperson to read about, consider, and study. The questions that it asks and the problems it confronts, ones of free will, anxiety, and the search for meaning; are ones we all face in our daily lives. While the solutions it offers may not work for everyone, existentialism can have a particularly large blind spot when it tries to provide answers for the religious.
Think of it, Nietzsche declared that God was dead, Sartre, Camus, and Beauvoir were all atheists, and the related philosophy of Nihilism also denies God’s existence. For the religious individual who seeks extra comfort from existential dread and the perspective of the existentialists on the problems of modern life, good answers can be hard to come by.
But there is an Existentialist who made Christianity one of the core principles of his thought. The founder of existentialism, Søren Kierkegaard.
Kierkegaard was a Danish philosopher born to a wealthy family in Copenhagen in the early 19th century. He was a prolific writer who often used pseudonyms to explore alternative perspectives. His work covers all of the areas of existential thought; anxiety, absurdity, authenticity, despair, the search for meaning, and individualism. However, unlike his atheistic successors, he places his faith in the center of the solutions to the problems of human life. Just as the death of God was key for Nietzsche, the need for God was just as important to Kierkegaard. Here are some of his insights: