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eBook Leisure: The Basis of Culture ePub

eBook Leisure: The Basis of Culture ePub

by Alexander Dru,T. S. eliot,Josef Pieper

  • ISBN: 0451626362
  • Category: Social Sciences
  • Subcategory: Politics
  • Author: Alexander Dru,T. S. eliot,Josef Pieper
  • Language: English
  • Publisher: New American Library; Reissue edition (December 1, 1963)
  • ePub book: 1841 kb
  • Fb2 book: 1823 kb
  • Other: mbr docx txt mobi
  • Rating: 4.3
  • Votes: 641


Josef Pieper, perhaps the most popular Thomist philosopher of the twentieth century, was schooled in the Greek classics and the .

Josef Pieper, perhaps the most popular Thomist philosopher of the twentieth century, was schooled in the Greek classics and the writings of St. Thomas Aquinas. He also studied philosophy, law, and sociology, and he was a professor at the University of Munster, West Germany. His numerous books have been widely praised by both the secular and religious press. This book is really two in one. The first "Leisure, The Basis of Culture" and "The Philosophical Ac. The first book starts with the premise that "the foundation of Western culture is leisure. Something not easily appreciated in our hectic life. Yet the end point of this leisure is not laziness but celebration.

By Josef Pieper Translated by Alexander Dru Introduction by T. S. Eliot. Political Thought Sociology. This elegantly written work introduces the reader to an understanding that leisure is nothing less than an attitude of mind and a condition of the soul that fosters a capacity to perceive the reality of the world. Pieper demonstrates that Leisure has been, and always will be, the first foundation of any culture, and observes, in our bourgeois Western world total labor has vanquished leisure.

Josef Pieper - 1952 - Liberty Fund. Leisure the Basis of Culture, By Josef Pieper. Tradition: Concept and Claim. Peter Collins - 2012 - Philosophia 40 (1). Translated by Alexander Dru with an Introduction by T. Pp. 169. Price 10s. 6. J. Hartland-Swann - 1953 - Philosophy 28 (105):177-. Leisure the Basis of Culture. Louis Arnaud Reid & Josef Pieper - 1952 - British Journal of Educational Studies 1 (1):85. Reclaiming Leisure: Art, Sport, and Philosophy. Hayden Ramsay - 2005 - Palgrave-Macmillan.

Translated by Alexander Dru. With an introduction by T. Leisure, the Basis of Culture and The Philosophical Act. Translated by Alexander Dru. London: Faber and Faber, 1952. Originally Muße und Kult. With an introduction by James V. Schall, SJ. San Francisco: Ignatius Press, 2009.

Eliot), I found it very readable, thoughtful, and compelling. Pieper defines leisure not as we understand it in the 21st century, but within the gical context of divine play and its impact on the intellect as it was universally accepted from the pre-Christian Greek philosophers and later developed by Aquinas.

One of the most important philosophy titles published in the twentieth century, Josef Pieper's Leisure, the Basis of Culture is more significant, even . Leisure has been, and always will be, the first foundation of any culture

Leisure has been, and always will be, the first foundation of any culture. Pieper maintains that our bourgeois world of total labor has vanquished leisure, and issues a startling warning: Unless we regain the art of silence and insight, the ability for non-activity, unless we substitute true leisure for our hectic amusements, we will destroy our culture; and ourselves.

books culture Josef Pieper philosophy psychology.

Pieper shows that Greeks understood and valued leisure, as did the . of culture, Josef Pieper: introduction by Roger Scruton; new translation by Gerlad Malsbary.

Pieper shows that Greeks understood and valued leisure, as did the medieval Europeans. He points out that religion can be born only in leisure-a leisure that allows time for the contemplation of the nature of God. Leisure has been, and always will be, the first foundation of any culture. No part of this book may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, record- ing, or otherwise, without the prior permission of St. Augustine’s Press. Manufactured in the United States of America.

Pieper’s most renowned works.

Leisure: the basis of culture, by Josef Pieper/translated by Gerald Malsbary, South Bend, St. Augustine’s Press, 1948/1998, xx + 176 p. ISBN 1-890318-35-3. Originally published in German as Muße und Kult (Leisure and Worship) by Kösel-. Verlag in 1948, this book comprises two essay articles which together form one of Josef. Pieper’s most renowned works. Although they are distinctive in their own right, the two. articles, the title piece and The Philosophical Act, are indelibly connected in the way that

Teaching Note on. Josef Pieper’s Leisure the Basis of Culture An Integration of the Contemplative and Active Life. Pieper argues that the key to the moral and spiritual crisis of modern society is the refusal to receive, to accept a gift.

Teaching Note on. While hedonism presents its own problems in a highly consumeristic and sexually saturated society, the larger problem, Pieper maintains, is the strange propensity toward hardship that is engraved into the face of our contemporaries as a distinct expectation of suffering.

Modern Political Philosophy


Saithinin Saithinin
Reading this book in its first English edition (translated by Alexander Dru and introduced by T.S. Eliot), I found it very readable, thoughtful, and compelling. A few minor typos or questionable phrases made me seek a newer edition, the one translated by Gerald Malsbary and introduced by Roger Scruton. Although I appreciate the latter's inclusion of an appendix with contemporary reviews of the first English edition (1952), I'm disappointed by several things. First, Scruton's two-page introduction is less substantive and interesting than T.S. Eliot's, which is no longer included. Second, the typography is sub-par in many respects, resembling self-published books. (Things like an abnormally large typeface, footnote numbers which collide with the text above, footnote lines of inconsistent weight, linebreaks which split elispses or a person's first and middle initials: such details distract from the content of the book and give it an unprofessional appearance.)

Third and most importantly, I question the translation, both its style and reliability. Compared to Dru, Malsbary is surprisingly different in style, and occasionally in content. In general it seems to be more wordy and more casual, and in a few instances words are changed or sentences omitted in such a way as to substantially alter the meaning -- or at least to beg the question, why didn't the translator include a note to justify these changes? Although I don't have a German edition to compare these translations against, I'm more inclined to trust the Dru translation, which was published during Pieper's lifetime (1952), than this new translation (1998), published a year after Pieper's death.

Here's a passage from the Dru translation, near the end of the second chapter or section of "Leisure" (p.37):

'And it is by no means unimportant for a nation and for the realization of the "common good," that a place should be made for activity which is not "useful work" in the sense of being utilitarian. "I have never bothered or asked," Goethe said to Friedrich Soret in 1830, "in what way I was useful to society as a whole; I contended myself with expressing what I recognized as good and true. That has certainly been useful in a wide circle; but that was not the aim; it was the necessary result."'

Here's the equivalent passage from the Malsbary translation (p.25):

'And thus it is not at all without significance for a people and the the realization of a nation's common good, that room be allowed, and respect be granted, for what is not "useful work" in the sense of immediate application. As Goethe the Minister of State wrote to Friedrich Soret [Oct. 20, 1830]: "I have never asked . . . how do I use the whole? -- rather, I have only attempted to speak out what I understood as good and true. Of course, this was made use of . . . in a wider circle, but that was not its purpose, only a necessary result."
'According to Hegel's fine formulation, there is not only use, there is also blessing.'

In the first sentence, I find the Malsbary a little harder to grasp (even ignoring the duplicate "the" before "realization"). In the Goethe quote, Dru's version is understandable ("in what way I was useful to society as a whole"), while Malsbary's version ("how do I use the whole"?) is obscure, even opposite in meaning. An online translation of Goethe's words renders his question: "what would the multitude have, and how can I be of service to the whole", in relation to which Dru's translation is an elegant summary and Malsbary's an obscure distortion -- for "use" and "serve" are nearly opposite, and "the whole" in Malsbary is shorn of its context. Finally, Malsbary's sentence referring to Hegel is entirely absent from the Dru translation. Did Malsbary decide to add it (with footnote), or did Dru decide to leave it out? I'm not sure.

Briefly, let me note two other discrepancies. In the second essay, "The Philosophical Act," Dru ends the first paragraph thus:

'The opening question, What does philosophizing mean? is certainly philosophical.'

Malsbary ends the same paragraph this way:

'Our question, "What is the philosophical act?" belongs, in fact, to the field of philosophical anthropology.'

Quite a difference! The sentences immediately before and after correspond in meaning, so there is no question of just changing the order. Dru makes no reference to anthropology in these paragraphs. Was it Dru's omission or Malsbary's addition? Again, I'm not sure, but here as elsewhere, I find Dru's translation understandable and Malsbary's translation puzzling.

Malsbary may do some readers a service by translating Latin phrases (where Dru sometimes forces one to puzzle it out from context or use a dictionary); some readers may appreciate his substitution of "human person" for "man" (though I find it clumsy), and some may appreciate the breathing space this edition gives to the text (with a blank line after every few paragraphs, and wider margins). Nonetheless, on the whole I feel that Malsbary and the publisher (St. Augustine's Press) do readers a disservice by putting typographical and verbal distractions between the reader and Josef Pieper, whose voice and ideas speak strongly to issues relevant both to daily life and to the ultimate questions of human existence. Many things have changed since 1952, but not (in my opinion) the relevance and importance of the issues discussed in this book.
Cildorais Cildorais
In this classic, Josef Pieper shows how capitalism as well as communism focus so much on work that they forget WHY we work: so we will have time for for leisure - in the greatest sense of the word, to determine what God wants us to learn from our lives.
Vudojar Vudojar
This is the 50th anniversary edition of Josef Pieper's philosophical classic which was originally published in German in 1948. Pieper defines leisure not as we understand it in the 21st century, but within the philosophical-theological context of divine play and its impact on the intellect as it was universally accepted from the pre-Christian Greek philosophers and later developed by Aquinas. The importance of leisure was unchallenged until Kant usurped it in 1796 with a philosophy of reason and work; "...the law of reason is supreme, whereby property is possessed through labor." Kant's philosophy gained acceptance and became well suited to the industrial revolution which soon followed.
Pieper takes the command "Be still (at leisure) and know that I am God" - Psalm 45 and distills it from there. Leisure is non-active; it is receptive and consists of contemplation or celebration. Like grace, intuitive and creative thoughts are communicated while at leisure. I find Pieper's premise true because my most inspiring thoughts come while taking a shower or while on a walk through the woods. Einstein would also agree, because he was riding his bike when the theory of relativity crystalized in his mind.
Also in this 160 pge book are Pieper's 1947 lectures collectively entitled The Philosphical Act. He begins by quoting Thomas Aquinas, "The reason why the philosopher can be compared to the poet is that both are concerned with wonder." It flows from there.
Pieper's philosophy is reflected today in the Slow (Food) Movement. It's also understandable how Pieper made a significant impact on E.F. Schumacher and his Buddhist economics as contained in Small is Beautiful.
Meztisho Meztisho
An important, intelligent book that is a must looking into what culture used to be. It is a historical piece of fine writing describing a clearly important phase of the history of cultural thought.
Perius Perius
This book explains a lot and fills in some missing thoughts I had on leisure time (some thing I don't have much of). It's not a recipe book but more of a philosophical perspective on free time.
Kanek Kanek
Wonderful book.
Anicasalar Anicasalar
Everyone should read this, and it should be required for graduation from high school. There is more to life than work, and the important things are work, but work of a different kind.