Pieper Josef (Over 1,800 results)

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Condition: Good. Item in good condition. Textbooks may not include supplemental items i.e. CDs, access codes etc.

Hardback. Condition: Good. Volume 2 of Josef Pieper?s three-part autobiography is here presented for the first time in English translation. The volume represents not just a simple continuation of a seamless story. The first volume dealt with Pieper?s life from his birth in 1904 to the time of World War 2. The current volume deals with the post-war years, 1945?1964, offering a personal documentation of the institutional rubble through which an emerging academic and philosopher had to find his way. This included finding work, re-establishing himself in the family home, completing his academic education, and beginning to teach philosophy in a climate of despair and disillusionment.  In this context, the quintessential Pieper emerges. His positive philosophy of being, firmly based on Plato and Thomas Aquinas, finds extraordinary resonance with students, who flock to his lectures in surprising numbers ? seeking and finding a positive way forward. His dedication to training teachers sees him declining higher academic posts in Germany in favor of work which, though less lucrative and more obscure, he considered more fruitful. These years are also marked by his fiercely independent stance over against the Catholic hierarchy ? despite his staunch adherence to the tradition values of Christianity.  His popularity as a philosopher and teacher quickly spread to America, where he was invited to teach at famous universities. His fame led to further travels ? to Switzerland, England, France, Spain, India, China, Saigon, and Thailand. Such travels enriched his thinking and nourished the open-mindedness of the Western philosopher.…

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Paperback. Condition: Good. In The Christian Idea of Man Josef Pieper brings off an extraordinary feat. He acknowledges that whoever introduces the theme of ?virtue? and ?the virtues? can expect to be met with a smile ? of various shades of condescension. He then proceeds to single out ?prudence? as the fundamental virtue on which the other cardinal virtues are based. In defining it, he does away with the shallow connotations which have debased it in modern times. Similarly, he manages to divest it of all traces of ?moralism,? which, to a large extent has become identified with the Christian idea of virtue and has made it fall into general disrepute.       For Pieper, prudence is fundamentally based on a clear perception of reality ? of things as they are ? and the prudent person is the one who acts in accordance with this perception. It has nothing to do with knowing how to avoid decisions which might be to one?s disadvantage. Similarly, justice, which is based on prudence, involves acting toward other persons according to one?s perception of the truth of the circumstances ? again, a perception of things ?as they are.? This is not a reference to any ?status quo,? but to the reality as constituted by the Creator.       In referring to courage [fortitude], Pieper discusses the overcoming of fear. This does not imply having no fear but, precisely, overcoming it. With regard to the fundamental fear of death, Pieper rejects the approaches which contend that there is nothing to fear in death. On the contrary, there is everything to fear in death: it concerns the question of possible absolute annihilation!  Here Pieper introduces the consideration of the ?theological? virtues of faith, hope, and love [charity]. When confronted with the question of possible annihilation, the Christian?s faith is paramount. Belief in God lets him confront danger and overcome even the most radical fear ? through hope in God.       His love of God does not wipe out fear but gives him courage.       Moderation is seen as the last in the hierarchy of the cardinal virtues. Through its manifestation, in recent Christian thinking, with chastity and abstinence, it became in the Christian mind the most prominent characteristic of the Christian idea of man and one that dominated everything else. It has been reduced to the status of the most private of the virtues and is combined with a moralistic conception of the good. Pieper?s analysis of moderation shows how this virtue needs to be rethought, although, even then, it will remain the last in the hierarchy of virtues.…

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Paperback. Condition: Good. A single theme runs through the three essays on St. Thomas gather in this book. It is the theme of mystery or, more exactly, the response of the searching human intellect to the fact of mystery. Both the fact and the response are suggested in a short biography of St. Thomas that forms the first essay and are then sketched out in detail by a presentation of the negative element in his philosophy. The third essay shows that contemporary Existentialism is in basic agreement with the philosophia perennis on this fundamental element of philosophical thinking. …

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Paperback. Condition: Very Good. During the last months of the war, Josef Pieper saw the realization of a long-cherished plan to escape from the ?lethal chaos? that was the Germany of that time, ?plucked,? he writes, ?as was Habakkuk, by the hair of his head . . . to be planted into a realm of the most peaceful seclusion, whose borders and exists were, of course, controlled by armed sentries.? There he made contact with a friend close-by, who possessed an amazing library, and Pieper hit upon the idea of reading the letters of Goethe from that library. Soon, however, he decided to read the entire Weimar edition of fifty volumes, which were brought to him in sequence, two or three at a time.The richness of this life revealing itself over a period of more than sixty years appeared before my gaze in its truly overpowering magnificence, which almost shattered my powers of comprehension ? confined, as they had been, to the most immediate and pressing concerns. What a passionate focus on reality in all its forms, what an undying quest to chase down all that is in the world, what strength to affirm life, what ability to take part in it, what vehemence in the way he showed his dedication to it! Of course, too, what ability to limit himself to what was appropriate; what firm control in inhibiting what was purely aimless; what religious respect for the truth of being! I could not overcome my astonishment; and the prisoner entered a world without borders, a world in which the fact of being in prison was of absolutely no significance.    But no matter how many astonishing things I saw in these unforgettable weeks of undisturbed inner focus, nothing was more surprising or unexpected than this: to realize how much of what was peculiar to this life occurred in carefully preserved seclusion; how much the seemingly communicative man who carried on a world-wide correspondence still never wanted to expose in words the core of his existence.    It was precisely in the seclusion, the limitation, the silence of Goethe that made the strongest impact on Pieper. Here was modern Germany?s quintessential conversationalist intellectual, but the strength of his words came from the restraint behind them, even to the point of purposeful forgetting:The culmination is when the eighty-year-old sees forgetting not as a convulsive refusal to think of things, but as what could almost be termed a physiological process of simple forgetting as a function of life. He praises as ?a great gift of the gods? . . . ?the ethereal stream of forgetfulness? which he ?was always able to value, to use, and to heighten.?    However manifold the forms of this silence and of their unconscious roots and conscious motives may have been, is it not always the possibility of hearing, the possibility of a purer perception of reality that is aimed at? And so, is not Goethe?s type of silence above all the silence of one who listens? . . .    This listening silence is much deeper than the mere refraining from words and speech in human intercourse. It means a stillness, which, like a breath, has penetrated into the inmost chamber of one?s own soul. It is meant, in the Goethean ?maxim,? to ?deny myself as much as possible and to take up the object into myself as purely as it is possible to do.? . . .    The meaning of being silent is hearing ? a hearing in which the simplicity of the receptive gaze at things is like the naturalness, simplicity, and purity of one receiving a confidence, the reality of which is creatura, God?s creation. And insofar as Goethe?s silence is in this sense a hearing silence, to that extent it has the status of the model and paradigm ? however much, in individual instances, reservations and criticism are justified. One could remain circumspectly silent about this exemplariness after the heroic nihilism of our age has proclaimed the attitude of the knower to be by no means that of a silent listener but rather as that of self-affirmation over against being: insight and knowledge are naked defiance, the severest endangering of existence in the midst of the superior strength of concrete being. The resistance of knowledge opposes the oppressive superior power. However, that the knower is not a defiant rebel against concrete being, but above all else a listener who stays silent and, on the basis of his silence, a hearer ? it is here that Goethe represents what, since Pythagoras, may be considered the silence tradition of the West.Pieper concludes his remarkable find with this summation:When such talk, which one encounters absolutely everywhere in workshops and in the marketplace ? and as a constant temptation ? , when such deafening talk, literally out to thwart listening, is linked to hopelessness, we have to ask is there not in silence ? listening silence ? necessarily a shred of hope? For who could listen in silence to the language of things if he did not expect something to come of such awareness of the truth? And, in a newly founded discipline of silence, is there not a chance not merely to overcome the sterility of everyday talk but also to overcome its brother, hopelessness ? possibly if only to the extent that we know the true face of this relationship? I know that here quite different forces come into play which are beyond human control, and perhaps the circulus has to be broken through in a different place. However, one may ask: could not the ?quick, strict resolution? to remain silent at the same time serve as a kind of training in hope.…

Paperback. Condition: Very Good. It's a well-cared-for item that has seen limited use. The item may show minor signs of wear. All the text is legible, with all pages included. It may have slight markings and/or highlighting.

Condition: Good. Item in good condition. Textbooks may not include supplemental items i.e. CDs, access codes etc.

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Paperback. Condition: Very Good. Connecting readers with great books since 1972! Used books may not include companion materials, and may have some shelf wear or limited writing. We ship orders daily and Customer Service is our top priority.

Condition: Good. Pages intact with minimal writing/highlighting. The binding may be loose and creased. Dust jackets/supplements are not included. Stock photo provided. Product includes identifying sticker. Better World Books: Buy Books. Do Good.

Paperback. Condition: Very Good. 2nd. It's a well-cared-for item that has seen limited use. The item may show minor signs of wear. All the text is legible, with all pages included. It may have slight markings and/or highlighting.