Josef Pieper Quotes
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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.
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He who knows does not feel wonder. It could not be said that God experiences wonder, for God knows in the most absolute and perfect way.
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Contemplation does not ignore the 'historical Gethsemane', does not ignore the mystery of evil, guilt and its bloody atonement. The happiness of contemplation is a true happiness, indeed the supreme happiness; but it is founded upon sorrow.
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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.
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Happiness and joy are not the same. For what does the fervent craving for joy mean? It does not mean that we wish at any cost to experience the psychic state of being joyful. We want to have reason for joy, for an unceasing joy that fills us utterly, sweeps all before it, exceeds all measure.
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Leisure is only possible when we are at one with ourselves. We tend to overwork as a means of self-escape, as a way of trying to justify our existence.
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Being precedes Truth, and ... Truth precedes the Good.
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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.
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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.
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If God really became incarnate, and if His Incarnation can with justice compel man to change his life,then we have no alternative but to conceive of this Incarnation as something which is still present and which will remain present for all future time. ... What happens in the liturgical celebration of the Eucharist is something for which all religions of mankind have exressed longing, dimly sensed was coming, and as a rule even prefigured- the physical presence of the divine Logos made man, and the presence of his sacrificial death, in the midst of the congregation celebrating the mysteries.
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To celebrate a festival means: to live out, for some special occasion and in an uncommon manner, the universal assent to the world as a whole.
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... the greatest menace to our capacity for contemplation is the incessant fabrication of tawdry empty stimuli which kill the receptivity of the soul.
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Justice is a habit (habitus), whereby a man renders to each one his due with constant and perpetual will.
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[T]o know means to reach the reality of existing things[.]
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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.
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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.
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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.
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Only the silent hear and those who do not remain silent do not hear.
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The ultimate meaning of the active life is to make possible the happiness of contemplation.
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Unless we regain the art of silence and insight, the ability for nonactivity, unless we substitute true leisure for our hectic amusements, we will destroy our culture and ourselves.
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...Enduring comprises a strong activity of the soul, namely, a vigorous grasping of and clinging to the good; and only from this stout-hearted activity can the strength to support the physical and spiritual suffering of injury and death be nourished.
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What distinguishes - in both senses of that word - contemplation is rather this: it is a knowing which is inspired by love. "Without love there would be no contemplation." Contemplation is a loving attainment of awareness. It is intuition of the beloved object.
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All just order in the world is based on this, that man give man what is his due.
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Happiness,... even the smallest happiness, is like a step out of Time, and the greatest happiness is sharing in Eternity.
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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.
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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.
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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?
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Unchaste abandon and the self-surrender of the soul to the world of sensuality paralyzes the primordial powers of the moral person: the ability to perceive, in silence, the call of reality, and to make, in the retreat of this silence, the decision appropriate to the concrete situation of concrete action.
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The essence of leisure is not to assure that we may function smoothly but rather to assure that we, embedded in our social function, are enabled to remain fully human.
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Material things have closed boundaries; they are not accessible, cannot be penetrated, by things outside themselves. But one's existence as a spiritual being involves being and remaining oneself and at the same time admitting and transforming into oneself the reality of the world. No other material thing can be present in the space occupied by a house, a tree, or a fountain pen. But where there is mind, the totality of things has room; it is "possible that in a single being the comprehensiveness of the whole universe may dwell.
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