Philosophy as a way of life
Academic philosophy is often described as something like “the systematic study of ideas and issues, a reasoned pursuit of fundamental truths, a quest for a comprehensive understanding of the world, a study of principles of conduct, and much more”. Although there’s no one description or definition that is broadly agreed in the year of 2026, there is general agreement that philosophy is a commitment to rigorous, disciplined, systematic examination, reflection and analysis. However, this misses something crucial. The ancient philosophers, although deeply concerned with systematically investigating the big questions, were passionately interested in how this systematic examination transformed us. They were interested in how this way of examining, reflecting and discovering could translate into practices that could be consistently enacted in service of changing us as beings in important ways (Aristotle’s work on Virtue from Nicomechean Ethics is particularly resonant in this context).
Philosophy, as I use the term, is therefore not just a way of thinking or analysing or making decisions. It is an intentional stance; a way of being. In this context, philosophy is about our seemingly unique capacity for conscious, abstract thought, and the way this can transform our entire being through informing and guiding and holding us accountable to specific kinds of action. In effect, it’s about how our conscious minds can change the world.
Aristotle or Nāgārjuna may not have understood it quite this way, but I believe philosophy can be thought of as a cognitive process. This doesn’t mean cognition in the very narrow sense it’s colloquially used. Cognition (somewhat loosely) refers to our ability to make sense of and navigate the world. Cognition, according to 4E cognition from the philosophy of cognitive science, does not occur “exclusively in the head”, but is variously embodied, embedded, extended and enacted.
In a tad more detail, “4E cognition refers to a group of theories in (the philosophy of) cognitive science that challenge traditional views (added note: these aren’t actually ‘traditional views’ but represent a fairly modern view that brain processes are the necessary and sufficient condition for mind) of the mind as something that happens only ‘inside’ the brain.
The four Es stand for:
embodied, meaning that a brain is found in and, more importantly, vitally interconnected with a larger physical/biological body;
embedded, which refers to the limitations placed on the body by the external environment and laws of nature;
extended, which argues that the mind is supplemented and even enhanced by the exterior world (e.g., writing, a calculator, etc.); and
enactive, which is the argument that without dynamic processes, actions that require reactions, the mind would be ineffectual.
It could be argued that the four Es are compounding extensions of cognition or the mind, being part of a body that is, in turn, part of an environment which limits it but also allows for certain extensions, all of which require dynamic actions and reactions.”
In this way, the process of philosophy isn’t some entirely abstract process that occurs ‘in the head’ or in some ‘other realm’ (although, some Platonists may argue with this). It is a process that’s possible because of our embodiment (which means we get to include the complexity of our physiology, emotions etc. rather than excluding them in part or entirely). The process of philosophy occurs within a wildly complex system of reality and, even in its attempt to shape reality through conscious thought processes that inform deliberate actions, is always being shaped by reality (it can’t not be). It is a process that is extended through our engagement with each other (think Socratic Dialogue), our writing / publishing (which enables us to learn and benefit from the insights or perspectives or stances of others) and our technologies (I use that word loosely for now, but let’s consider this to mean everything from basic tools through to very different kinds of sociotechnical systems such as Generative AI). And, contrary to popular belief about armchair philosophy, philosophy is not an inactive process, but rather a dynamic, constantly evolving process of attending to, exploring, making sense of and responding to the world in such a way that our thoughts, words and actions become increasingly coherent.
This is the type of philosophy—a process we are all engaged in to some greater extent—we support at ioēs.
Although you may be encouraged, through the process of philosophical counselling, to read certain philosophical texts (bibliotheropy), this process of learning to live more philosophically is not about Wittgenstein or Aquinas or de Beauvoir or Harraway or any other influential name that tickles your fancy. It’s about you and the capacity you already have to consciously attune to, make sense of and intervene in your own life in ways that make your life better (more purposeful, more meaningful, more resilient, more awe-filled, more loving, less worrisome, less comparative etc.). What we will do together, as we journey through this meaning-making process (diverse forms of dialogue that employ different approaches ranging from existential inquiry and conceptual analysis through to value clarification and critical reflection, which often all have flavours of Socratic questioning), is practice and refine and evolve this capacity that you possess to attune to, make sense of, and positively intervene in your own life.
This is one may you may well fall in love with the process of wisdom seeking (perhaps the clearest meaning of what philosophy actually is, drawing directly from the name of this near undefinable practice), engaging in rituals, practices and actions that begin shaping a more purposeful, powerful and coherent way of your unique being.
Although overused, Socrates is often attributed with stating that “the unexamined life is not worth living”. This is a huge claim and perhaps a lot of people do not fully agree on entirely reasonable grounds. What we can say, with perhaps a tad more nuance and humility, is that the examined life can be beautiful, terrifying, exciting, challenging, gratifying and so much more. And it can make life feel like it’s so much more worth living (even if there are ups and downs in tat process).
If you’re wondering what backs this up, there is absolutely evidence to suggest this process enhances our wellbeing in various ways, including our adaptive resilience. But most of all, regardless of the ‘measurable ways’ it seems to help us, living more philosophically feels like stepping into our innate capacity. Human beings have evolved certain faculties. Our capacity for conscious, abstract thought is one of them. Foreclosing this dimension of our being feels like selling ourselves short. It feels like underplaying who we really are. And it feels, at least to me, terribly disempowering.
So, with all this said, as nothing more than a brief introduction, we invite you to explore life’s biggest questions, clarify your beliefs, make clearer your purpose, and begin acting in ways that feel most aligned to who you truly want to be.
Start with a free 15 minute consultation.
With φιλία (philía),
Nate
