 And then I will interrupt the recording before our discussion. So here we are. So I will try and propose five principles of philosophical health for critical times. Those principles, as some of you will recognize, are not that new. Or in fact, it depends from your evolutionary perspective. They're not that new in the sense that all of them were already articulated in a way or another by Greek philosophers. However, I don't consider that philosophy and philosophizing in that sense is necessarily something old. It's actually, if you look at human evolution, it's something that is rather new. And I argue that the idea of philosophizing and philosophical health, philosophizing as a way of life is actually not yet fully integrated by humanity. So it's still a project for the future. So the first principle is mental heroism. And indeed, it takes extreme individual courage to think as independently as possible. That's one thing. But also to think independently and in a way, as we will see, that is coherent with the way we act. That adds another layer of difficulty. And of course, the idea of mental heroism, as I said before, was already present in antiquity and was somehow reactivated by Kant with his three maxims of practical wisdom, which you can find well articulated in his anthropology, which is one of his last words. Think for oneself, that's quite well known. Think into the place of the other in communication with human beings and always think consistently with yourself. So it's interesting because one might say, well, in a way, the second maxim might seem contradictory with the maxim one and three. If you always think for yourself and if you always think consistently with yourself, you might think that you actually don't need to think into the place of the other. But I think the second maxim is important because mental heroism is not only about being able to resist resently. It's also about intersubjective care. And what Kant means here is intellectual empathy. And intellectual empathy is not the same thing as emotional empathy, right? This is quite self evident. So the idea of philosophy is a concern for the whole. And in philosophy, that whole is called the universal. Whether we think that the universal is represented by higher conceptual power value idea. And we will see what this might be with principle too. Or simply the idea of the whole. Philosophy could be defined as the concern for the whole. While all other activities might be argued, they are concerned with a certain domain of experience, a domain of practice or domain of knowledge. And so what philosophy is saying is, well, if you want to be healthy, whatever you do, you need to think of the whole. You need to think of the place of what you do in the big picture, right? So that was a little bit of introduction to the first principle, which indeed implies that there's a coherence between our orientation in life and our orientation in thinking. And that's the second principle, deep orientation, which is again, something that you find, an idea that you find in ancient Greek philosophy. However, it was reactivated, reformulated by Ado, who is an historian of ideas, historian of philosophy who was very concerned with the fact that we forgot that philosophy was a way of life. So the highest courage beyond the elemental liberating exercises to define and remain faithful to an overarching existential and spiritual horizon that can guide the person towards her highest destiny. So this might seem very ambitious and I don't think we can adulterate the fact that philosophy appeared as a very ambitious project, right? So it is, it is about heroism and higher destiny. Whether one is able to achieve it or simply consider it as a asymptotic horizon as something to reach for, an ideal, of course, that is another question. And in a way, by way of parentheses, that is the very meaning of philosophy. Philosophy doesn't mean to claim that they will achieve wisdom. It's the love of wisdom is the longing for wisdom. So it's a path, indeed it's a way. A philosophical life orientation means that we think about the future as co-created horizon in which the domestic realm and the cosmological realm are in harmony and correspondence. And here we see a correspondence with the idea of the universal. This means, what does orientation means? Well, it means that we do not pursue several contradictory visions. We might pursue different strategies to actualize the highest value that we admire, whether that is truth, good justice or understanding or love. But what this idea of orientation means is that we are more likely to be coherent if we are consistent. So this, of course, connects to the ideal of human flourishing, the Aristotle in Eudaimonia, by which individuals aspire to free themselves from uncontrolled beliefs, automatic fears, dogmas, impulses, lack of mastery over their personal destination. This is familiar for those of you who are readers of Stoicism, for example. But I want to emphasize the fact that Stoicism is just one modality of one perspective on what is a philosophical health. Right. So this is not, again, this, as we have seen, is not something that is a selfish care for the self, a ivory tower care for the self. In fact, already since Plato, philosophy is preoccupied with utopia. Philosophy is preoccupied with the idea of paradise on earth, not another worldly paradise, but the actualization of the values in the everyday life. And how? So this leads us to the third principle, which I term critical creativity. So I was born in 71, and as long as I remember, I heard the media say that we are in crisis. The reasons for the crisis might be different, but as long as I've lived, we've always been in crisis. But what does crisis mean? I think we have also forgotten that the etymology, the origin of the term crisis and the Greek term crisis and the verb crenade means to judge, discriminate, choose, decide in an important moment what to do and how to interpret things. And if we translate it, if we translate it correctly, according to its truth, we have the idea of the winnowing of wanted elements from unwanted material. For example, the notion of crisis was also used in the medical realm by ancient Greeks and Romans. And crisis meant to be aware of the crucial moments where the process, the biological process of the body is going to evolve either towards good, either towards worsening. And so critical creativity means an awareness. Of course, it also means critical in the sense of the university in the sense of examining by ourselves rationally, but this is also present in the first principle. What this principle also adds is that we want to be able to not only determine a situation and analyze it, but also do it in a process that is co-creative. And we will see what creative means here. It's creative here. It doesn't mean necessarily the production of new objects. It means, again, for the Greeks, a certain attunement with what they called physicists, our nature, which they considered as a creative process. Life is constantly presenting new situations to us, which may or may not be defined as critical. We evaluate them through the lens of our worldview and orientation without letting ourselves influenced by statistical anxieties or self-abasement, right? The force and connected principle of philosophical health that I propose is deep listening. So this seems quite obvious, although we don't do it on a daily basis because it's also a practice. And to comprehend philosophically is not only to understand analytically. It is also to engage in dialectic comprehension, a form of dialogue that aims at becoming consonants, either with the other, with nature, or with our ideal of truth or authenticity. So this is an engagement in life, an engagement with light, of the listener, of the observer, and the speaker. And of course, we want to be able to hear the signs that are present in our everyday life. Or in life or context. Or in the person that is the other. But we also want to be able to practice an awareness to the unheard of. And one of the reasons we are not very good at deep listening is that we think we heard it all, lots of times. And we think that listening is to label things. Oh, that's this. That's that. Recognize. It's not only that, of course. And so this is where, again, this connects with the principle of physis in Greek. Nature has creative emergence. This continuous vigilance and presence of mind. It's a constant tension of the spirit. It's connected to the idea that life is both common. And so it's a listening to the common that has been forgotten. But it's also a listening to the singularity, singularity in the sense that, indeed, each phenomenon may be unique. Each person is unique. And the last principle I propose is absolute possibility. And by absolute possibility, I do not mean in neoliberal fashion that yes, everything is possible and technology is going to save us. And by the way, only technology is going to save us and the sky is the limit. What is meant in the philosophical tradition by absolute possibility is more an a priori horizon. It's precisely what the Greeks call the creative chaos or physis. Is this idea that, well, we may agree on the axiom that the source of being is a creative flux of infinite possibility of which we actualize, according to Aristotle, who called it, sometimes it's translated as potentiality, who may be actualized in a way or another. It's nothing fully necessary, but a way we actualize a society, a way we react to certain events, et cetera. It is a choice. It is a perspective taken on a moment that might or might not be a moment of crisis, that might be a moment that we don't even perceive because it's normal, it's always perceived as regular, like the weather. But in any cases, the axiom of absolute possibility is, according to me, the most generous ontology, ontological hypothesis about the cosmological source of all things. And if you remember first principle, we said that philosophy is a discourse of the whole, is a care for the whole, for the universal, and therefore it has all constantly attempted to propose a name, an idea for that whole. Right? So the idea is not to be dogmatic about this prim mobile as Aristotle proposed it. I think the idea is to propose it as an ethical and even political concept. What is the absolute that will prevent less dogmatism and perhaps prevent even a form of totalitarianism? I think it's creation. And I've argued that in several writings. In philosophy, you have an important question, which is the question of the real. What is real? What is the real? And so I call Creel that absolute possibility to point to the fact that it is a creative process of absolute possibility. And the real, it's multiple. It's the options that we take when we actualize that feeling. Right. So I'll conclude here before we discuss together. So I think you all heard, even if it's not your English is not your mother tongue, you all heard the expression get real. There's this idea that the realists are really the people who make this world function and fix it. I think that is a wrong perspective on history. I think that if we look at history, while we observe that many times it is groups or individuals that were attached to this idea of absolute possibility or even something that was perceived as impossibility by the realists who made things evolve. So since we hear a lot this neoliberal international monetary fund injunction to get real, the injunction of philosophical health is to get Creel. And by that, I mean to try to consider that physical health and psychological health as practices of care are not the ultimate horizon of health. And by the way, even these practices were considered in the beginning of the 20th century a privilege for the happy few, systematic exercise or diets or even psychoanalysis. There were a luxury for the happy few and they became, of course, at the end of the 20th century, a program, even sometimes a biopolitical program, as we see now in our current crisis. So my vision is that philosophical health can also be democratized and seems to be a luxury for the few, which it was also for the Greeks. It was a luxury for the few. But then, and I'll end in that note of perhaps a self-critical note, well, we have to be aware also that it might be self-contradictory to desire that philosophical health be as institutionalized as physical health, for example, or even psychological health. And there again, the important thing of the idea of Creolelectics that I'm developing in my research is that, well, I believe that this perspective is precisely ethical and political in the sense that it is concerned with preventing a new dogmatism. The worst thing that would happen to philosophy, and Plato was very much aware of it, or at least he became aware of it at the end of his life after writing the Republican, more importantly after trying to apply his political principles to the governance of a small city with a tyrant, is that paradise on earth can, if it is imposed, of course, become hell on earth. Okay, so the presentation stops here and I will also interrupt the recording.