corpus of paper bullet journal photos and related conversations on Instagram, we found that individuals extended and adapted bullet journaling systems to their changing practical and emotional needs through: (1) creating and combining personally meaningful visualisations of different types of trackers, such as habit, mood, and symptom trackers (2) engaging in mindful reflective thinking through design practices and self-reflective strategies and (3) posting photos of paper journals online to become part of a self-tracking culture of sharing and learning. To inform the design of more flexible self-tracking tools, we examine bullet journaling: an analogue and customisable approach for logging and reflecting on everyday life. However, they are often too rigid to support people's practical and emotional needs in everyday settings. This way of life is not one that rejects reason altogether, but what it does reject is the desire of reason to monopolize the individual’s life processes.ĭigital self-tracking technologies offer many potential benefits over self-tracking with paper notebooks. I conclude that the concern and respect for the body, for the house in which Eros dwells, is the necessary a priori for the living of the good life. Hence in the article I formulate an ethic of sensual Eros by focusing on Zorba’s way of life and contrast it to the Socratic ethics. In general terms, Socrates advocates the rule of reason and the denigration and submission of the bodily Eros, while Zorba remains suspicious of the mind - “a careful little shopkeeper” - and stresses the significance of bodily experiences as ways of linking oneself with the rest of the universe. This article, as my contribution to the debate, offers the analysis of two models of the “good life”: the one as presented by Plato and embodied in the literary character of Socrates, and the other as presented by Nikos Kazantzakis and embodied in the literary figure of Zorba. Foucault (1986), Taylor (1989), Kekes (1995), Cottingham (1998) and Nehamas (1998) have all stressed the importance of the “art of living” or “caring for the self” in light of contemporary political and economic developments. How should one live in order to live well? What are the defining characteristics of the good life? These questions - the perennial concern of classical scholars - have in the last 25 years become the subject of debates in contemporary social and political theory as well.
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