Heraclitus
For Heraclitus, the world’s always changing, but that doesn’t mean it’s a mess. There’s an order running through it, with change, tension, and apparent opposites all belonging to the same whole.
I’m a reformed academic with a penchant for philosophy. Frankly, I’ve had enough of the doom and gloom.
I’m interested in syntropy: making life richer, more energetic, and more coherent. There’s still plenty to understand, create, and make better.
I write and teach philosophy in that spirit, introducing curious people to thinkers and ideas that help us make sense of things and see what else is possible.
John
I spent fifteen years in academia, researching how people learn, think, and develop judgement. My background is in sport and human development.
Outside my work, I paint, play records, and battle the elements on my allotment in pursuit of perfect fruit and veg.
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Much of my work happens through Syntropise, which I co-founded. I also teach philosophy privately, shaped around the things you’re curious about.
We might explore what makes a good life, how we come to see the world as we do, or what it means to create something worthwhile. I introduce different thinkers, explain their ideas, and explore them with you through conversation.
There’s pleasure in understanding something for its own sake. Sometimes an idea also gives words to an experience, unsettles an assumption, or opens up a possibility you hadn’t noticed.
You don’t need to have studied philosophy before. Wanting to learn is enough.
If that sounds like your kind of thing, write to me and tell me what’s on your mind. You can also take Thinking Fit to see if we’d work well together.
















For Heraclitus, the world’s always changing, but that doesn’t mean it’s a mess. There’s an order running through it, with change, tension, and apparent opposites all belonging to the same whole.
Blake’s world is alive with imagination, energy, and possibility. He’s suspicious of anything that narrows our vision or crushes the human spirit. His poetry and art give that spirit room to run wild.
Schopenhauer’s a gloomy counterweight to easy optimism. He sees life as driven by restless wanting, with suffering never far away. There’s relief to be found in art, and a reason for compassion in our shared predicament.
Nietzsche wants to shake us out of inherited ways of thinking and living. He’s interested in how we create values, what strengthens or diminishes life, and whether we can embrace existence in all its difficulty.
For Bergson, life’s an ongoing act of creation. Time, consciousness, and change are things we’re living through, and there’s always more happening than our neat categories can capture. The future’s still being made.
Whitehead sees a world made of relationships and happenings. Nothing exists entirely on its own, and nothing’s ever quite finished. His philosophy follows the connections through which the world keeps becoming something new.
Steiner’s interested in the possibilities of human consciousness: thinking freely, developing our perception, and taking the spiritual side of life seriously. He sees these as things to explore through experience and bring into everyday life.
Bloch takes our longing for a better world seriously. His philosophy brings hope, imagination, and political change together. The world’s unfinished, and what we do matters to what it might become.
Lao Tzu’s thought has a quiet confidence in the way life unfolds. Simplicity, humility, and knowing when to leave things alone run through it. There’s wisdom in working with the nature of things and easing our grip.
Heidegger tries to get beneath what we take for granted about being alive. He’s concerned with how we inhabit the world, how we get caught up in everyday life, and what it means to make that life our own.
Barfield sees imagination and language as clues to how human consciousness has changed. Our relationship with the world isn’t fixed. We participate in how it appears to us, and he thinks there’s more to that relationship than modern habits of thought allow.
Arendt’s concerned with the world we share: how we think, act, and live alongside people who see things differently. Freedom, responsibility, and our capacity to begin something new run through her work.
Graves sees human beings as unfinished. Our values and ways of making sense of life can change as we meet new conditions and problems. There isn’t a final form of person we’re all supposed to become.
Peat’s thinking brings biology, imagination, and a love of life together. He sees living things as active and creative, shaped by the conditions around them. Energy, freedom, and the possibility of growth are recurring concerns.
Ho sees life as a coming together of countless activities, with freedom in the parts and coherence in the whole. It’s a view of living things that gives cooperation, responsiveness, and connection a central place.
McGilchrist’s concerned with how we attend to the world, and what happens when a narrow, controlling outlook takes over. He brings science, philosophy, and art together to explore a reality that’s richer and more connected than that outlook allows.
What might you miss once you’ve put a label on something?
Have you understood what’s going on before you try to fix it?
You can know plenty, but how do you decide what matters?
How much of what you think have you actually thought through?
Are you willing to own the choices you make?
When did you last do something just to see what would happen?
Can you live in a way that makes sense to you without having it all figured out?
What could you help bring to life?

































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