File Name: josef pieper happiness and contemplation .zip
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Share Embed Donate. What, in fact, does one pursue in pursuing happiness? What, in the consensus of the wisdom of the early Greeks, of Plato and Aristotle, of the New Testament, of Augustine and Aquinas, is that condition of perfect bliss toward which all life and effort tend by nature? Pieper considers the nature of contemplation, and the meaning and goal of life. Contemplation does not rest until it bas found the object which dazzles it.
We use "happiness" to denote what men ordinarily mean by this term. To be sure, in all languages the term tends toward banality. Page 13 II Man desires happiness by nature, that is, in the same manner as the falling stone "seeks" the depths.
Freedom and unfreedom in the craving for happiness. The locus of this craving is the realm of the mind. No one can make himself happy. Happiness is a gift. One cannot imagine the perfectly happy man.
Page 20 III God and happiness are the same. Happiness as a drink, happiness as drinking. Satiation is expected from "somewhere else. Page 32 v Happiness and joy are two different things. Joy is essentially secondary, the response to happiness. The goods which we seek even at the cost of joy. Page 43 VI Happiness means: attaining "the whole good. Happiness as a result of acting and doing. Acting that remains within.
The work does not absorb the creator. Page 50 VII The wholly happy man is one who sees. The oppos8 Contents ing argument: Do we love in order to know? Happy is the man who sees what he loves. Page 68 IX What constitutes contemplation?
Second: not thinking, but intuition; intuition is knowledge of what is present. Third: knowing accompanied by amazement. Only one who does not see the whole can be amazed. But awareness of the divine element can be kindled by virtually anything encountered. The obscure and simultaneously commonplace forms of contemplation 9 Contents and the need that they be recognized for what they are.
Gerard Manley Hopkins. Page 76 XI Reply to the counterarguments of the practical man: In what does life itself consist once the means of livelihood have been won? Morality points beyond itself. Loving means: to desire the beloved to be happy; and happiness is intuition. It is not possible to rest ultimately content in the felicity of the active life. Contemplation as the goal of politics. The "practice" of the anist: "When something is finished, it must be perfect-but what then?
Is joy more imponant than its reason? Anaxagoras: We are born for seeing. The step out of time. Seeing in itself makes for happiness. The closed sphere. Freedom from fetters. Refusal of consent to the world. It is not our merit that the possibility of happiness exists. The "dark night" on the way of contemplation. The sight of the "historical Gethsemane.
Its blessing and dazzling light. They wish it to one another on weddings and birthdays, at partings, on the first day of the year. It contains a whole philosophy of life, a basic conception of the nature of man and the meaning of human existence.
It is of no special importance that the statement 13 Happiness and Contemplation derives from a book by St. Thomas, his Summa against the pagans. If in these pages we frequently cite Thomas Aquinas, we do not mean him to speak primarily for himself. We ought not too soon discard our surprise at the proposition that contemplation is man's ultimate happiness-ought not dismiss it, say, by deciding that happiness is meant here in some special sense which has nothing in common with everyday language.
Ambiguity, and even a tendency to banality, are, it would seem, inherent in the subject itself. These equivocations are to be found in all the languages of men. The Greek tongue, it must be noted, makes a 14 Happiness and Contemplation unique d istinction which lends enormous range to the spectrum of meanings of the word "happiness.
But the d erivative word makarios, which basically should denote men's share in the untrammelled happiness of the gods, took on such a vulgar meaning in colloquial Greek that the poets Aeschylus and Sophocles scrupulously avoid it.
Blessed the man who sits in his house, who sits by his fireside. But the same d istinction also exists for beatitudo and makariotes. There is nevertheless a fundamental significance, which should never be overlooked , in the very fact that a single word, "happiness, " comprehends such a variety of meanings: the immortal richness of divine life and man's part in it, as well as the petty satisfaction of a fleeting desire.
Thomas put it this way: "As created good is a reflection of the uncreated good , so the attainment of a created good is a reflected beatitude. Some connection, if only this: that every ful- I6 Happiness and Contemplation fillment this side of Heaven instantly reveals its inadequacy.
It is immediately evident that such satisfactions are not enough; they are not what we have really sought; they cannot really satisfy us at all. Andre Gide noted in his ]ournals: "The terrible thing is that we can never make ourselves drunk enough. But for what and to what end is it not "enough"? Why is this insufficiency so terrible? It is n ever utterly lost; it can always break through unexpectedly, lik e a walled-in fire.
One might take the statement that contemplation is man's ultimate happiness and say to oneself: "Very well, obviously this refers to the 'happiness of the philosopher. Yet to interpret the sentence in this way, to put so special a construction on it, is to ignore its real meaning. And contemplation is not held up as: one among other modes of happiness, even though an especially lofty one.
Certainly this exegesis has stripped our dictum of none of its strangeness. Rather the opposite. For 18 Happiness and Contemplation how can the most intense craving of our nature be entirely satisfied by an act of the intellect? Would it not be more to the point to speak of love, of becoming one with the Infinite, of drowning ourselves in an ocean of joy? These are precisely the questions we must attempt to answer following pages. This statement, which is meant to be taken literally, has a more militant character than may be immediately apparent.
No: we want happiness by nature. We means: all beings endowed with reason. It would be a mis-term to call an animal happy. Thomas Aquinas, it seems, was moved to seek ever-new formulations in which to express this idea.
Before any possibility of our own choice arises, we are already irrevocably "on the way. But does this not mean that in the center of the mind's domain something altogether irrational is taking place?
Is it not a contradiction to speak of man's "by nature willing" something? This, however, the great teachers of the Occident have always contested. They have steadily maintained there is one being which is in a precise sense both mind and nature simultaneously. This being is the created human soul. Part of the definition of the created soul, therefore, is that it has received its essence-and along with that its assignment in life-from elsewhere, ab alio, from the shaping and life-giving act of creation.
It necessarily follows that in the center of the created soul something happens which is its own act, and therefore an act of mind, but simultaneously a natural process "by virtue of creation. As we might expect, here opinions differ. For at this point the question inevitably arises whether man understands himself as a creature or not. Yes or no? Those who answer "no" cannot accept the idea of a desire for happiness inherent in man's com22 Happiness and Contemplation posmon; that idea appears to them a slur upon man's autonomous spirit.
In offering this proposition of Thomas Aquinas to our thought, Josef Pieper uses traditional wisdom in order to throw light on present-day reality and present-day psychological problems. What, in fact, does one pursue in pursuing happiness? What, in the consensus of the wisdom of the early Greeks, of Plato and Aristotle, of the New Testament, of Augustine and Aquinas, is that condition of perfect bliss toward which all life and effort tend by nature? In this profound and illuminating inquiry, Pieper considers the nature of contemplation, and the meaning and goal of life. What would you like to know about this product? Please enter your name, your email and your question regarding the product in the fields below, and we'll answer you in the next hours. You can unsubscribe at any time.
By Josef Pieper. What, in fact, does one pursue in pursuing happiness? What, in the consensus of the wisdom of the early Greeks, of Plato and Aristotle, of the New Testament, of Augustine and Aquinas, is that condition of perfect bliss toward which all life and effort tend by nature? In this profound and illuminating inquiry, Pieper considers the nature of contemplation, and the meaning and goal of life. Scholasticism: Personalities and Problems of Medieval Philosophy , trans.
All shall be well, all shall be well, and all manner of thing shall be well. Happiness and Contemplation Josef Pieper St. These words, delivered by St. A look at the cover of this book only seems to confirm the prejudice: a forest pond dappled with autumn leaves, into which one might gaze placidly and at length. Yet to pass over this book on that account would be a serious mistake.
Embed Size px x x x x Buhis mind is submissive to wt. He restores to theirposition in phlosophy watommon sense obstinately tes. W s "pins to n wen oriny mn y m.
От него не ускользнула ирония ситуации: он получал возможность работать в самом сердце правительства страны, которую поклялся ненавидеть до конца своих дней. Энсей решил пойти на собеседование. Сомнения, которые его одолевали, исчезли, как только он встретился с коммандером Стратмором. У них состоялся откровенный разговор о его происхождении, о потенциальной враждебности, какую он мог испытывать к Соединенным Штатам, о его планах на будущее. Танкадо прошел проверку на полиграф-машине и пережил пять недель интенсивного психологического тестирования. И с успехом его выдержал.
Стратмор пожал плечами: - Стандартный коммерческий алгоритм. Насколько я могу судить, пароль из шестидесяти четырех знаков. В полном недоумении Сьюзан посмотрела в окно кабинета на видневшийся внизу ТРАНСТЕКСТ. Она точно знала, что на такой пароль уходит меньше десяти минут. - Должно ведь быть какое-то объяснение.
Это явно не было составной частью плана. - У них там прямо-таки дискотека! - пролопотал Бринкерхофф. Фонтейн смотрел в окно, пытаясь понять, что происходит. За несколько лет работы ТРАНСТЕКСТА ничего подобного не случалось. Перегрелся, подумал. Интересно, почему Стратмор его до сих пор не отключил. Ему понадобилось всего несколько мгновений, чтобы принять решение.
Он почувствовал болезненное жжение в боку. Мое тело мне больше не принадлежит. И все же он слышал чей-то голос, зовущий. Тихий, едва различимый.
Самое шокирующее обстоятельство заключалось в том, что Танкадо дал ситуации зайти слишком. Он должен был знать, что случится, если АНБ не получит кольцо, - и все же в последние секунды жизни отдал его кому-то. Он не хотел, чтобы оно попало в АНБ. Но чего еще можно было ждать от Танкадо - что он сохранит кольцо для них, будучи уверенным в том, что они-то его и убили. И все же Сьюзан не могла поверить, что Танкадо допустил бы .
Хаос, царивший в комнате оперативного управления, воспринимался ею как отдаленный гул. Люди на подиуме не отрываясь смотрели на экран. Агент Смит начал доклад. - По вашему приказу, директор, - говорил он, - мы провели в Севилье два дня, выслеживая мистера Энсея Танкадо. - Расскажите, как он погиб, - нетерпеливо сказал Фонтейн.
Но, приближаясь к рубильнику, Стратмор понял, что ему необходимо преодолеть еще одно препятствие - тело Чатрукьяна на ребрах охлаждения генератора.
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