Abstract

I am concerned to accomplish five things. First, I attempt to say something about the nature and purpose of education both in and through spirituality. Second, I contend that spiritual discourse and practice have become so fragmented that they are virtually meaningless; therefore, spirituality is an area ripe for, even if neglected by, philosophical inquiry. My argument here is similar in structure to MacIntyre's historical thesis in relation to morality. Additionally, I argue, following Hadot, that spiritual exercises were once the province of philosophy but, after Suarez, spiritual matters were assigned solely to religion and theology. Third, I begin to discuss the primary importance to philosophy of such matters; I do so by way of a brief analysis of the competing meanings attached to pneuma and psyche, and the ways in which these relate to an account of a human telos. Fourth, I suggest that, by rediscovering the kinds of spiritual exercises favoured by the four philosophical schools of Antiquity, it is possible to say something meaningful about human teleology, which I take to be essentially Aristotelian in that it is to do with cultivating the virtues of both mind and character. Finally, I mention the authoritarian and uncritical approaches to spiritual and moral matters adopted in education in the U.K.