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PODCAST

John Vespasian

JOHN VESPASIAN is the author of sixteen books, including “When everything fails, try this” (2009), “Rationality is the way to happiness” (2009), “The philosophy of builders” (2010), “The 10 principles of rational living” (2012), “Rational living, rational working” (2013), “Consistency: The key to permanent stress relief” (2014), “On becoming unbreakable” (2015), “Thriving in difficult times” (2016), “Causality: Aristotle’s life and ideas” (2024), “Foresight: Schopenhauer’s life and ideas” (2024),

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All Episodes

6:52

Democritus and Heraclitus: Montaigne and classical...

John Vespasian ·

2025/11/20

The study of history and philosophy is pointless unless you can draw hands-on advice. Michel de Montaigne (1533-1592) had understood perfectly the need to draw practical, tangible conclusions from the study of antiquity. I regard Montaigne’s essay “On Democritus and Heraclitus” as one of the best examples in the genre of critical history. Its contents are erudite and the quotations fascinating, but above all, Montaigne is seeking the truth. What is the best philosophy for achieving happiness here

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6:07

Stoicism: Michel de Montaigne and classical philosophy

John Vespasian ·

2025/11/20

Together with scepticism and hedonism, stoicism exerted a strong influence on Michel de Montaigne (1533-1592). About one third of his “Essays” convey the doctrines of stoicism. I am referring to the doctrines put forward by Epictetus, Seneca, and Marcus Aurelius in the first century of our era. Seneca produced a large output in terms of philosophical writings, but Epictetus was closer to Montaigne’s heart because of his concise formulations. Where Seneca wrote a whole letter (about twenty pages),

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6:58

Cicero: Michel de Montaigne and classical philosophy

John Vespasian ·

2025/11/20

When Michel de Montaigne referred to classical philosophy in his “Essays,” his goal was to illustrate a particular point or give credibility to a certain argument. Montaigne (1533-1592) was not interested in classical philosophy as such. His primary and constant interest was the theory of happiness. Classical authors gave Montaigne a helping hand in his own philosophical path. Montaigne’s essay “A Consideration Upon Cicero” provides a paramount example of how to employ classical philosophy for

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7:03

Aristotle: Michel de Montaigne and classical philosophy

John Vespasian ·

2025/11/20

Despite his extensive study of classical philosophy, Michel de Montaigne (1533-1592) paid relatively little attention to Aristotle. He quoted Seneca, Marcus Aurelius, Epictetus, Plato and Plutarch more often than he quoted Aristotle. He devoted more efforts to understanding stoicism than he devoted to the Aristotelian views on human nature and happiness. I have a theory that explains Montaigne’s disproportionate interest in Roman authors (Seneca, Marcus Aurelius, Cicero or Epictetus) compared to his

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7:26

Michel de Montaigne and humanistic ideas

John Vespasian ·

2025/11/20

What we call “humanistic” nowadays has little to do with the work of humanists in the sixteenth century, such as Michel de Montaigne (1533-1592). They were digging into the past in order to regain concepts that had been lost. They were fighting against centuries of intellectual distortion, misrepresentations, and contradictions. Montaigne would devote dozens of hours to compose a little essay such as “On the parsimony of the ancients.” He would read and reread ancient sources such as Plutarch,

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8:06

Democritus and Heraclitus: Montaigne and humanistic...

John Vespasian ·

2025/11/20

When Renaissance authors undertook the study of antiquity, they had a practical purpose in mind. They expected to learn something useful from ancient history. Michel de Montaigne (1533-1592) constitutes the very best example. He read relentlessly about the lifestyle of ancient Romans and Greeks with the goal of drawing useful lessons. In his philosophical research, Montaigne adopted the same hands-on approach. Even when he researched metaphysics and epistemology, he was still looking for a recipe

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8:08

Aristotle’s views on the nature of reality

John Vespasian ·

2025/11/18

Aristotle used a systematic method for drawing conclusions from empirical observations. His concept of reality revolves around the idea of “substance,” which actually means “entity” in the sense employed by Aristotle. Every entity, he taught, is composed of matter that takes a certain form, configuration, or shape. For Aristotle, the “form” is what characterises each entity, what defines the nature of an entity, what makes it what it is. A material (“matter”) such as wood can take different forms

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6:02

Aristotle’s philosophy of logic

John Vespasian ·

2025/11/18

When Aristotle was born in 384 BC, logic was in its infancy and indistinguishable from rhetoric; the ancient Greeks viewed rhetoric as useful because it could help them secure a business deal or win a case in court. The purpose of rhetoric was to win; logic (even twisted logic) was just part of its arsenal. Aristotle came up with a fresh approach to logic. His books “Categories,” “Prior Analytics” and “Posterior Analytics” give us his insights in this regard. “Categories” was written around 350 BC

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8:39

Aristotle’s concept of practical wisdom

John Vespasian ·

2025/11/18

Like Schopenhauer would do twenty-four centuries later, Aristotle regarded practical wisdom (“phronesis” in Greek) as a crucial ingredient of a happy life. In his “Nicomachean Ethics,” Aristotle defined “phronesis” as a skill that enables us to choose the correct course of action and for the correct reasons. In other words, “phronesis” is the daily implementation of general moral principles. How do you develop practical wisdom? Through experience and rational reflection, answered Aristotle. It is

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4:53

Impact of Aristotle’s theory of justice

John Vespasian ·

2025/11/18

The justice definition given by Aristotle in “Nicomachean Ethics” is simple, but accurate and profound. A person behaves in accordance with justice only if he has “an habitual disposition to render to each person his due.” The definition demands giving consistently and regularly to each person his due, not only occasionally, not only from time to time. Aristotle’s predecessors such as Socrates (469-399 BC) had not been able to come up with such a complete definition. Despite his focus on

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16:53

Aristotle’s theory of the four causes

John Vespasian ·

2025/11/18

In this article, I present one of Aristotle’s key contributions to philosophy. Aristotle’s theory of the four causes seems at first sight very easy to understand, but if you dig into the details, you will see its epochal consequences. It changed human mentality, and in doing so, it changed the course of history. The four causes, and in particular the final cause, can dramatically change your life for the better. Aristotle adopted a systematic approach to studying the world. His theory of the four

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5:59

Aristotle’s views on knowledge and learning

John Vespasian ·

2025/11/18

In contrast to his predecessors, Aristotle (384-322 BC) built his theory of knowledge on empiricism. The main principle of empiricism is that knowledge can only be gained from sensory experience before it can be assessed and refined. Aristotle taught that humans start at birth with a blank mind (a blank slate) and will acquire knowledge through interactions with the external world. In his early period (before 347 BC), Aristotle had endorsed Plato’s theory of innate knowledge. Plato had taught

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6:40

Aristotle’s views on education

John Vespasian ·

2025/11/18

Aristotle (384-322 BC) outlined his philosophy of education primarily in his works “Eudemian Ethics” and “Nicomachean Ethics.” His work “Politics” also contains some statements on education, as part of Aristotle’s views on governance and social organisation. The Aristotelian formula for education revolves around the concept of virtue: the purpose of education is to equip students with physical, moral and intellectual habits enabling them to achieve “eudaimonia.” How should we translate the Greek

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7:06

Michel de Montaigne and intellectual curiosity

John Vespasian ·

2025/11/13

When people nowadays speak about curiosity, they usually mean the open, random, wide-range interest in a multiplicity of subjects. They mean the curiosity of children exploring their environment in a disorderly, superficial, inconsistent manner. Renaissance authors such as Michel de Montaigne (1533-1592) employed a different definition of curiosity. They carried out research in a multiplicity of subjects, but in the pursuit of a tightly defined goal. Their efforts were neither disorderly nor random

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5:56

Michel de Montaigne and cultural identity

John Vespasian ·

2025/11/13

In his essays, Michel de Montaigne (1533-1592), addresses frequently the subject of cultural identity. I can summarise his conclusions in two sentences. First, he acknowledges that each culture has its own rituals, likes and dislikes. Second, he rates those differences as minor if compared with the traits shared by humans in all cultures. Montaigne underlines the second aspect in his essay titled “That we all love and cry for the same thing.” He is conveying the idea that human emotions (joy,

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7:07

Errors in Montaigne’s views on cultural identity

John Vespasian ·

2025/11/13

Despite his erudition and hard work, Michel de Montaigne (1533-1592) never grasped the need for an objective morality. I find in his essays a relentless effort to obscure ethical truths in order to preach moral relativism and contorted ethical equality. Montaigne employed ethical fallacies as arguments once and again; he employed “universal emotions” to call for ethical indifference, and “diverse cultural identity” to call for empathy towards immorality. His essay “That men through various ways

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6:52

Michel de Montaigne and political philosophy

John Vespasian ·

2025/11/13

I can summarise in three sentences the political philosophy of Michel de Montaigne (1533-1592). He outlined his political ideas in several essays, giving many historical examples, but the ideas themselves are straightforward. First, when good people govern, everything will be fine, irrespective of the political system. Second, even the very best political system can be abused by bad people. Third, since it is inevitable that, now and then, some bad people gain political power, abuses can be

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6:48

Michel de Montaigne and the nature of personal growth

John Vespasian ·

2025/11/13

“The best human attribute is rising after every downfall,” wrote Michel de Montaigne (1533-1592). Like no other author before the Renaissance, Montaigne devoted two decades of his life to identifying the keys to personal growth, and recording them in his essays. The above citation is taken from Montaigne’s essay “That no man should be called happy until his death,” which is one of my favourites. However, recommendations on personal growth can be found in every essay he wrote. Montaigne regarded

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5:15

Michel de Montaigne’s advice on personal growth

John Vespasian ·

2025/11/13

“Let us allow fortune to do her thing, and she will then give us the chance to do ours,” wrote Michel de Montaigne (1533-1592) in his essay “That no man should be called happy until his death.” Montaigne is not telling us that human life is shaped by luck and that we should be happy with our circumstances. Neither is he implying that we are all doomed to a short, miserable life in which countermeasures are pointless because death is awaiting us at the end of the path. I regard the following twin

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6:31

Schopenhauer’s views on the nature of evil

John Vespasian ·

2025/11/11

The philosophy of Arthur Schopenhauer (1788-1860) about the nature of evil stands in sharp contrast to other thinkers. For Schopenhauer, evil is a natural phenomenon. It’s the inevitable outcome of the will (“life force”) when left to operate freely. Schopenhauer attributes evil to the life force that prompts all living creatures to secure their survival and reproduction, seek pleasure and maximise short-term gains. This life force doesn’t care about risks, costs, and consequences. According to

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