Great Throughts Treasury

"Modern religious teaching have little or nothing to say about the place of prudence in life or in the hierarchy of virtues."

"No less incommensurable with the working-world than the philosophical question is the sound of true poetry....The lover, too, stands outside the tight chain of efficiency of this working world, and [so does] whoever else approaches the margin of existence through some deep existential disturbance (which always brings a "shattering" of one's environment), or through, say, the proximity of death."

"No one can obtain felicity by pursuit. This explains why one of the elements of being happy is the feeling that a debt of gratitude is owed, a debt impossible to pay. Now, we do not owe gratitude to ourselves. To be conscious of gratitude is to acknowledge a gift."

"Not only the Greeks in general ? Aristotle no less than Plato ? but the great medieval thinkers as well, all held that there was an element of purely receptive "looking," not only in self-perception but also in intellectual knowing or, as Heraclitus said, "Listening-in to the being of things." The medievals distinguished between the intellect as ratio and the intellect as intellectus. Ratio is the power of discursive thought, of searching and re-searching, abstracting, refining, and concluding [cf. Latin dis-currere, "to run to and fro"], whereas intellectus refers to the ability of "simply looking" (simplex intuitus), to which the truth presents itself as a landscape presents itself to the eye."

"Now it is not our purpose here to condemn this world, from the standpoint of some "holiday-world" of philosophy. No words need be wasted on saying that this work-a-day world is very much with us, that in it the foundations of our physical existence are secured, without which no one can philosophize at all! Nevertheless, let us also recall, that among the voices which fill the workplace and the markets ("How do you get this or that item of daily existence?" "Where do you get that?" etc.) ? in the midst of all these voices suddenly one calls above the rest: "Why is there anything at all, and not nothing?" ? asking that age-old question, which Heidegger called the basic question of all metaphysics! Must we explicitly state how unfathomable this philosopher's question is, in comparison with that everyday world of needs and purposefulness? If such a question as this were asked, without introduction or interpretation, in the company of those people of efficiency and success, wouldn't the questioner be considered rather ? mad?"

"Now the code of life of the High Middle Ages said something entirely opposite to this: that it was precisely lack of leisure, an inability to be at leisure, that went together with idleness; that the restlessness of work-for-work's sake arose from nothing other than idleness. There is a curious connection in the fact that the restlessness of a self-destructive work-fanaticism should take its rise from the absence of a will to accomplish something."

"Now I have not merely constructed a sentence to prove a point. The statement was actually made ? by Aristotle [Nichomachean Ethics X, 7 (1177b4?6)]. Yes, Aristotle: the sober, industrious realist, and the fact that he said it, gives the statement special significance. What he says in a more literal translation would be: "We are not-at-leisure in order to be-at-leisure." For the Greeks, "not-leisure" was the word for the world of everyday work; and not only to indicate its "hustle and bustle," but the work itself. The Greek language had only this negative term for it (?-å????à), as did Latin (neg-otium). The context not only of this sentence but also of another one from Aristotle's Politics (stating that the "pivot" around which everything turns is leisure [PoliticsVII, 3 (1337b33)]) shows that these notions were not considered extraordinary, but only self-evident....Could this also imply that people in our day no longer have direct access to the original meaning of leisure?"

"Now this structure of hope (among other things) is also what distinguishes philosophy from the special sciences. There is a relationship with the object that is different in principle in the two cases. The question of the special sciences is in principle ultimately answerable, or, at least, it is not un-answerable. It can be said, in a final way (or someday, one will be able to say in a final way) what is the cause, say, of this particular infectious disease. It is in principle possible that one day someone will say, "It is now scientifically proven that such and such is the case, and no otherwise." But...a philosophical question can never be finally, conclusively answered? The object of philosophy is given to the philosopher on the basis of a hope. This is where Dilthey's words make sense: "The demands on the philosophizing person cannot be satisfied. A physicist is an agreeable entity, useful for himself and others; a philosopher, like the saint, only exists as an ideal." It is in the nature of the special sciences to emerge from a state of wonder to the extent that they reach "results." But the philosopher does not emerge from wonder. Here is at once the limit and the measure of science, as well as the great value, and great doubtfulness, of philosophy. Certainly, in itself it is a "greater" thing to dwell "under the stars." But man is not made to live "out there" permanently! Certainly, it is a more valuable question, as such, to ask about the whole world and the ultimate nature of things. But the answer is not as easily forthcoming as for the special sciences!"

"None of the gods philosophizes, Plato has Diotima say in the Symposium [204]: nor do fools; for that is what is so bad about ignorance ? that you think you know enough. Who, then, O Diotima, I asked, are the philosophers, since they are neither those who know nor those who don't know? Then she answered me: It's so obvious, Socrates, that a child could understand: the philosophers are the ones in between. This in-between is the realm of the truly human. It is truly human, on the one hand, not to understand (as God), and on the other hand, not to become hardened; not to include oneself in the supposedly completely illuminated world of day-to-day life."

"Of course the world of work begins to become - threatens to become - our only world, to the exclusion of all else. The demands of the working world grow ever more total, grasping ever more completely the whole of human existence."

"Of course in the present day...the world of work begins to become ? threatens to become ? our only world, to the exclusion of all else. The demands of the working world grow ever more total, grasping ever more completely the whole of human existence."

"Now one may ask, How could a Christian philosophy have something over a non-Christian philosophy, if it does not reach to a higher level of solutions, if it cannot get handy answers, if the problems and questions are still there? Well, perhaps a greater truth could be present in its ability to see the world in its truly mysterious character, in its inexhaustablity. It could even be the case that here, in the very experience of being as a mystery, that it is not to be grasped in the hand as a "well-rounded truth" ? herein is reality more deeply and truly grasped than in any transparent system that may charm the mind of the student with its clarity and simplicity. And this is the claim of Christian philosophy: to be truer, precisely because of its recognition of the mysterious character of the world. In no way, then, does philosophy become easier. Plato appears to have discovered and felt that too ? if a certain interpretation of Plato is correct, maintaining that Plato understood philosophy to be something tragic for this reason, that it must constantly have recourse to mythos, since the teaching of philosophy can never close itself into a system."

"Only those are called liberal or free which are concerned with knowledge; those which are concerned with utilitarian ends... are called servile...The question is... can man develop to the full as a functionary and a worker and nothing else; can a full human existence be contained within an exclusively workaday existence? Stated differently and translated back into our terms: is there such a thing as a liberal art?"

"Perhaps when all the consequences of a false presupposition suddenly becomes a direct threat mean in their great terror will become aware that it is no longer possible to call back to true and effective life a truth they have allowed to become remote --- just for the sake of their bare survival."

"Public discourse, the moment it becomes basically neutralized with regard to a strict standard of truth, stands by its nature ready to serve as an instrument in the hands of any ruler to pursue all kinds of power schemes."

"Repose, leisure, peace, belong among the elements of happiness. If we have not escaped from harried rush, from mad pursuit, from unrest, from the necessity of care, we are not happy. And what of contemplation? Its very premise is freedom from the fetters of workaday busyness. Moreover, it itself actualizes this freedom by virtue of being intuition."

"Patience is not the indiscriminate acceptance of any sort of evil: It is not the one who does not flee from evil who is patient but rather the one who does not let himself thereby be drawn into disordered sadness. To be patient means not to allow the serenity and discernment of one's soul to be taken away. Patience, then, is not the tear-streaked mirror of a broken life (as one might almost think, to judge from what is frequently shown and praised under this term) but rather is the radiant essence of final freedom from harm. Patience is, as Hildegard of Bingen states, the pillar that is weakened by nothing."

"Such geniune and prudent loving friendship (amor amicitiae) - which has nothing in common with sentimental intimacy, and indeed is rather imperiled by such intimacy - is the sine qua non for geniune spirtual guidance. For only this empowers another to offer the kind of direction which - almost! - conforms to the concrete situation in which the decision must be made."

"Since we nowadays think that all a man needs for acquisition of truth is to exert his brain more or less vigorously, and since we consider an ascetic approach to knowledge hardly sensible, we have lost the awareness of the close bond that links the knowing of truth to the condition of purity. Thomas says that unchastity's first-born daughter is blindness of the spirit. Only he who wants nothing for himself, who not subjectively 'interested,' can know the truth. On the other hand, an impure, selfishly corrupted will-to-pleasure destroys both resoluteness of spirit and the ability of the psyche to listen in silent attention to the language of reality."

"The brave man uses wrath for his own act, above all in attack, 'for it is peculiar to wrath to pounce upon evil. Thus fortitude and wrath work directly upon each other."

"The "supreme good" and its attainment -- that is happiness. And joy is: response to happiness."

"The code of life in the High Middle Ages [held] that it was precisely lack of leisure, an inability to be at leisure, that went together with idleness; that the restlessness of work-for-work's-sake arose from nothing other than idleness. There is a curious connection in the fact that the restlessness of a self-destructive work-fanaticism should take its rise form the absence of a will to accomplish something."

"The "whole good" cannot be had, it would seem, without mustering all the strength of our inner life. Even in the sphere of external possessions there are goods which inherently demand, if they are to be truly ours, far more of us than mere acquisition. "'My garden,' the rich man said; his gardener smiled."

"The contemplation of revealed truth is a disturbing element in Christian philosophy though a very beautiful one, for it means that the framework of philosophy is widened, and, above all, it can never rest satisfied with the flat, one-dimensional harmonies of rationalism. That is the moment when a Christian philosophy, striking upon the rock of divine truth, foams and boils; and that is its unique privilege."

"The common element in all the special forms of contemplation is the loving, yearning, affirming bent toward that happiness which is the same as God Himself, and which is the aim and purpose of all that happens in the world."

"The delight we take in our senses is an implicit desire to know the ultimate reason for things, the highest cause. The desire for wisdom that philosophy etymologically is is a desire for the highest or divine causes. Philosophy culminates in theology. All other knowledge contains the seeds of contemplation of the divine."

"The greatest menace to our capacity for contemplation is the incessant fabrication of tawdry empty stimuli which kill the receptivity of the soul."

"The eye of perfected friendship with God is aware of deeper dimensions of reality, to which the eyes of the average man and the average Christian are not yet opened."

"The happy man needs nothing and no one. Not that he holds himself aloof, for indeed he is in harmony with everything and everyone; everything is "in him"; nothing can happen to him. The same may also be said for the contemplative person; he needs himself alone; he lacks nothing."

"The infantile disorder of intemperance, on the other hand, not only destroys beauty, it also makes man cowardly; intemperance more than any other thing renders man unable and unwilling to 'take heart' against the wounding power of evil in the world"

"The happy life does not mean loving what we possess, but possessing what we love." Possession of the beloved, St. Thomas holds, takes place in an act of cognition, in seeing, in intuition, in contemplation."

"The inmost significance of the exaggerated value which is set upon hard work appears to be this: man seems to mistrust everything that is effortless; he can only enjoy, with a good conscience, what he has acquired with toil and trouble; he refused to have anything as a gift."

"The intemperately wrathful man is less obnoxious than the intemperately lustful one, while the immoderate pleasure-seeker, intent on dissimulation and camouflage, is unable to give or take a straight look in the eye."

"The question is... can man develop to the full as a functionary and a "worker" and nothing else; can a full human existence be contained within an exclusively workaday existence? Stated differently and translated back into our terms: is there such a thing as a liberal art?"

"The original meaning of the concept of "leisure" has practically been forgotten in today's leisure-less culture of "total work": in order to win our way to a real understanding of leisure, we must confront the contradiction that rises from our overemphasis on that world of work? The very fact of this difference, of our inability to recover the original meaning of "leisure," will strike us all the more when we realize how extensively the opposing idea of "work" has invaded and taken over the whole realm of human action and of human existence as a whole."

"The opposite of acedia is not the industrious spirit of the daily effort to make a living, but rather the cheerful affirmation by man of his own existence, of the world as a whole, and of God -? of Love, that is, from which arises that special freshness of action, which would never be confused by anyone [who has] any experience with the narrow activity of the "workaholic.""

"The really human thing is to see the stars above the roof, to preserve our apprehension of the universality of things in the midst of the habits of daily life, and to see the world above and beyond our immediate environment."

"The restoration of man?s inner eyes can hardly be expected in this day and age ? unless, first of all, one were willing and determined simply to exclude from one?s realm of life all those inane and contrived but titillating illusions incessantly generated by the entertainment industry."

"The statement is made with certainty: a festival that does not get its life from worship, even though the connection in human consciousness be ever so small, is not to be found. To be sure, since the French Revolution, people have tried over and over to create artificial festivals without any connection with religious worship, or even against such worship, such as the "Brutus Festival" or "Labor Day," but they all demonstrate, through the forced and narrow character of their festivity, what religious worship provides to a festival....Clearer than the light of day is the difference between the living, rooted trees of genuine cultic festival and our artificial festivals that resemble those "maypoles," cut at the roots, and carted here and there, to be planted for some definite purpose. Of course we may have to prepare ourselves for the possibility that we are only at the dawn of an age of artificial festivals. Were we [in Germany] prepared for the possibility that the official forces, and especially the bearers of political power, would artificially create the appearance of the festive with so huge an expense in external arrangements? And that this seductive, scarcely delectable appearance of artificial "holidays" would be so totally lacking in the essential quality, that true and ultimate harmony with the world? And that such holidays would in fact depend on the suppression of that harmony and derive their dangerous seduction from that very fact?"

"The truth is the good of our knowing mind, upon which the mind fixes itself by nature; it is not granted to the mind to choose or not choose that good (truth!) on the basis, again, of knowledge. The finite mind does not comprehend itself so profoundly, and does not have such power over itself, that it follows its own light."

"The ultimate meaning of the active life is to make possible the happiness of contemplation."

"The whole good cannot be had, it would seem, without mustering all the strength of our inner life. Even in the sphere of external possessions there are goods which inherently demand, if they are to be truly ours, far more of us than mere acquisition. 'My garden,' the rich man said; his gardener smiled."

"The supreme good and its attainment -- that is happiness. And joy is: response to happiness."

"To be just means to recognize the other as other; it means to give acknowledgment even where one cannot love... A just man is just, therefore, because he sanctions another person in his very separateness and helps him to receive his due."

"The vacancy left by absence of worship is filled by mere killing of time and by boredom, which is directly related to inability to enjoy leisure; for one can only be bored if the spiritual power to be leisurely has been lost. There is an entry in Baudelaire... "One must work, if not from taste then at least from despair. For, to reduce everything to a single truth: work is less boring than pleasure."

"This lesson, in a nutshell, says: the abuse of political power is fundamentally connected with the sophistic abuse of the word, indeed finds in it the fertile soil in which to hide and grow and get ready, so much so that the latent potential of the totalitarian poison can be ascertained, as it were, by observing the symptom of the public abuse of language. The degradation, too, of man through man, alarmingly evident in the acts of physical violence committed by all tyrannies (concentration camps, torture), has its beginning, certainly much less alarmingly, at that almost imperceptible moment when the word loses its dignity."

"To experience and live out a harmony with the world, in a manner quite different from that of everyday life ? this, we have said, is the meaning of "festival." But no more intense harmony with the world can be thought of than that of "Praise of God," the worship of the Creator of this world. Now, as I have often experienced, this statement is often received with a mixture of discomfort and various other feelings, but its truth cannot be denied. The most festive festival that can be celebrated is religious worship or "cult," and there is no festival that does not get its life from such worship or does not actually derive its origin from this. There is no worship "without the gods," whether it be mardi gras or a wedding."

"To know means to reach the reality of existing things."

"To philosophize (we have already asked, What empowers the philosophical act to transcend the working-world?) ? to philosophize means to take a step outside of the work-a-day world into the vis-…-vis de l'univers. It is a step which leads to a kind of "homeless"-ness: the stars are no roof over the head. It is a step, however, that constantly keeps open its own retreat, for the human being cannot live long in this way."

"To the virtue of temperance as the preserving and defending realization of man's inner order, the gift of beauty is particularly co-ordinated. Not only is temperance beautiful in itself, it also renders men beautiful. Beauty, however, must here be understood in its original meaning: as the glow of the true and the good irradiating from every ordered state of being, and not in the patent significance of immediate sensual appeal. The beauty of temperance has a more spiritual, more austere, more virile aspect. It is of the essence of this beauty that it does not conflict with true virility, but rather has an affinity to it. Temperance, as the wellspring and premise of fortitude, is the virtue of mature manliness."