Paperback: 160 pages
Publisher: St. Augustine's Press; 1st edition (November 15, 1998)
Language: English
ISBN-10: 1890318353
ISBN-13: 978-1890318352
Product Dimensions: 8.5 x 5.6 x 0.4 inches
Shipping Weight: 6.4 ounces
Average Customer Review: 4.5 out of 5 stars See all reviews (24 customer reviews)
Best Sellers Rank: #102,821 in Books (See Top 100 in Books) #12 in Books > Politics & Social Sciences > Sociology > Social Theory #138 in Books > Textbooks > Humanities > Philosophy > Ethics #435 in Books > Politics & Social Sciences > Philosophy > Ethics & Morality
I cannot say enough about this wonderful and important book. It's message is simple: Western culture has taken upon itself a disposition toward life--and an outlook upon the world--of total work; of work-for-work's sake; or, if you prefer, we have internalized the Weberian protestant work ethic to a debilitating degree. In so doing, so Pieper suggests, we threaten to loose our very souls, both culturally and personally. We must make time for contemplation and reflection, and to, more generally, bask in the truth, beauty and goodness that is available to us in every facet of existence.While Pieper is a Catholic philosopher in the Thomistic tradition, his arguments are solid and broad enough for those who may be non-religious, or of different faiths. Nevertheless, Christians will, I am sure, enjoy Pieper's articulate use of Christian inspired ideas and use of sources.Those familiar with Heidegger will also appreciate Pieper's line of argumentation and the resemblances it has to the Heideggarian notions of Gelasenheit, Gestel, and Aletheia.The second half of the book is a fantastic apology for, and description of, philosophy and the contemplative life.In short, I cannot recommend this book enough for everyone. It's message is so needed now more than ever, as we have as a society become slaves of productivity. When I teach Introduction to Philosophy I will be sure to use this book!One last note in brief: if anything bad can be said, it would have to be in regard to the multiple typos throughout the text. I do hope that St. Augustine Press makes an effort to rectify this problem, as it seems an injustice to such an important book.
I read this book for the first time about ten years ago, and have just re-read it. Both readings were delightful and edifying. The first reading was like a slap in the face. It was a shock to have a writer attack the pre-eminence of utility. For nearly a half-century, it was pressed into my mind that usefulness was a virtue-- and not just a garden-variety virtue, but the foundation of all civic virtues. I dare say that practically everyone brought up in the West in the Twentieth Century was similarly molded, by the education establishment, by the penalty-reward system,by the politicians and (for a large part) by religious leaders. If you weren't doing something useful, if you weren't somehow contributing to the general utility of society, you were not a good citizen. An example (trivial, perhaps)is as follows: There was a time when kids could leave the house on a summer day, run around, hang out, play games, and finally come home for dinner. Not today! Little League, Soccer league, tennis lessons. Hup! Hup! Hup! Pieper cries out with a message that is, I claim, carrying with it more and more urgency. We have to start looking at each of our activities and asking "Is it good?", and not "Is it useful?" But even before this, we have to learn that those two questions are not identical. One of the other reviewers objected tp Pieper's world view, asserting that in the modern age, we have more spare time for leisure than in years past. He said: "we work much less than people use (sic) to have to work and this is due to being able to produce more in less time."This is utterly false. At the height of human civilization, (in the West, anyway), there were less than 140 working days per year. The rest were Sundays and Festival days.
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