慢就是激进。例如，在电影领域，最近出现了一场全球慢电影运动，“其目的是将延展的时间结构从资本主义晚期的加速节奏中拯救出来”。这种电影方法旨在创造一种电影观影体验，要求观众积极参与思考，并允许一种时间和世界的感觉，帮助观众分享角色的经验。

Now, the return to slowness has emerged in a study of the discipline of philosophy in a new bookSlow Philosophy: Reading Against the Institutionby Michelle Boulous Walker, a senior lecturer in Philosophy at the University of Queensland. Just like the figures of the slow cinema movement, Boulous Walker's return to slowness is used to critique the rapid tempos that adversely affect our relation to the world. Boulous Walker's focus here is how something is lost for philosophy, both as an activity and a discipline, when it has to meet a certain pace of reading and production.

The book has benefitted from an insightful and positive review by Henry Martyn Lloyd from theLos Angeles Review of Booksthat need not be repeated in its entirety. But the review brings out one powerfully original reconceptualization of the very task of reading and understanding philosophy that bears emphasizing here. In Lloyd's phrasing, Boulous Walker's return to slowness depends on an understanding of philosophy as "a fundamental engagement with the other, and the preeminent activity of the philosopher is the act of reading."

但有趣的是，布鲁斯·沃克认为阅读是一种倾听的行为，而不是“看到”真相或要点。正如劳埃德所言:“这一观点反对一种传统，这种传统通常将视觉视为知识的特权隐喻;视觉允许物体与主体之间有一定的距离。倾听促进亲近和接近:沉浸。”劳埃德接着引用了布鲁斯·沃克的话:“专注倾听的耐心包含了一种开放的交流，倾听不是以共同的理解为中介，而是以差异为中介。认真倾听尊重对方的不同。"

The metaphors we use to describe the acquistion of philosophical knowledge therefore have an affect on how we relate not only to the discipline as a whole, but also to others who share this engagement with philosophy. Philosophers should be good listeners, and not necessarily the isolated visionaries we generally cast them as.