Remarks

To live “by word and deed” is not merely to do in accordance with one’s declarations. It also serves as a metaphor for the philosophical way of life—or perhaps better, a philosophical way of life, for each life lived is uniquely one’s own. While the particularities of life differ from person to person, the philosophical life bears universal characteristics, two of which stand out: living by word and living by deed.

Living “by word” finds its fullest expression in the concept of contemplation. The Greek term theoria captures this idea more comprehensively than the modern English “theory.” While the latter often implies a system of explanation—scientific, political, or otherwise—theoria encompasses philosophical and scientific inquiry, as well as personal and spiritual reflection.

Both senses of the word are meaningful here, and both will be employed. The life of contemplation is first and foremost a life of the mind. This does not mean neglecting the body but rather prioritizing the joys of intellectual pursuits: the cultivation of the intellect, the love of learning for its own sake, an appreciation for the arts, and so on.

There is no single prescription for achieving this. Contemplation, or theoria, must itself be practiced and cultivated. Its fruits are evident in those who have long pursued it. Such individuals are not asocial but often seek quiet moments of reflective solitude. They ask meaningful questions, not to appear interesting or provoke conversation, but out of a sincere desire to know. They challenge others to think independently, not to antagonize but as a natural extension of their own quest for truth. Above all, they are governed by a deep longing to know the truth—for the sake of the truth itself.

In contrast, living “by deed” is expressed through the idea of practice. This is already evident in the contemplative life; one becomes contemplative through the habitual practice of contemplative activities. While some may have a natural inclination toward such pursuits, natural aptitude alone is insufficient. For most, the contemplative life is cultivated through deliberate, repeated effort.

At first, this practice may seem laborious. Setting aside time to read or reflect often requires sacrificing seemingly more pressing concerns. Yet, over time, the fruits of these efforts—greater clarity, enjoyment, and fulfillment—make the practice less burdensome and more natural.

However, the practice of living “by deed” extends beyond contemplation. It also involves the cultivation of moral virtue. Familiar to many are the four cardinal virtues: prudence (practical wisdom), temperance, fortitude (courage), and justice. These are not abstract ideals but qualities to be instilled through action. To live virtuously, we must become prudent, temperate, courageous, and just.

Understanding the concept of virtue itself is also essential. The English word “virtue” originates from the Latin vir, meaning “man,” reflecting a Roman ideal of manliness. While this origin is limiting, the Greek term arete, meaning “excellence,” offers a broader and richer understanding.

Excellence is evident across various domains— in musicianship, athleticism, or leadership—and is closely tied to the concept of “skill”. Excellence, like skill, is achieved through practice. The greatness of a musician, athlete, or artist is the result of daily effort, perseverance, and the mastery of their craft. As the saying goes, “Repetition is the mother of skill.” Similarly, the pursuit of moral and intellectual excellence demands consistent, deliberate practice.

The philosophical life is a life spent in pursuit of virtue and excellence. Yet, some forms of excellence are higher than others. A brilliant musician living a life of personal chaos may earn admiration for their talent but not for their way of life. In contrast, a person who is just, honest, respectful, and kind is universally loved and emulated. Their excellence points beyond themselves to a higher Good.

Thus, the philosophical life seeks the highest forms of human excellence—moral, spiritual, and intellectual. This life reflects what it means to be human most completely. For while we are animals, we are also rational beings. It is this rationality that distinguishes us from other creatures, and to live according to it is to live according to what is highest within us.

As a final comment, in his Book of Five Rings, the famous Japanese samurai Miyamoto Musashi described the twofold way of living by the pen and the sword. This path, rightly understood, is noble. The pen symbolizes the cultivation of the mind, while the sword, as a symbol of justice, represents the cultivation of virtue.

The philosophical life mirrors this twofold path. It is a life disciplined by reason, spirit, and intellect—what is highest in us—and by the body, through perseverance, self-control, courage, and love of neighbor.

But to achieve this life, one must live it. To live by word and deed means to embody in practice what one professes in speech. As Musashi famously wrote:

“The Way is through practice.”