Happiness, therefore, must be some form of contemplation. Happines and contemplation, being a man, one will also need external prosperity; for our nature is not self-sufficient for the purpose of contemplation, but our body also must be healthy and must have food and other attention.
For to get any one whatever-any one who is put before us-into the right condition is not for the first chance comer; if any one can do it, it is the man who knows, just as in medicine and all other matters which give scope for care and prudence.
Aristotle would be strongly critical of the culture of "instant gratification" which seems to predominate in our society today. Being connected with the passions also, the moral virtues must belong to our composite nature; and the virtues of our composite nature are human; so, therefore, are the life and the happiness which correspond to these.
However that may be, if as we have said the man who is to be Happines and contemplation must be well trained and habituated, and go on to spend his time in worthy occupations and neither willingly nor unwillingly do bad actions, and if this can be brought about if men live in accordance with a sort of reason and right order, provided this has force,-if this be so, the paternal command indeed has not the required force or compulsive power nor in general has the command of one man, unless he be a king or something similarbut the law has compulsive power, while it is at the same time a rule proceeding from a sort of practical wisdom and reason.
Must we not, then, next examine whence or how one can learn how to legislate? Some of these classifications are still used today, such as the species-genus system taught in biology classes. This is my collection of happiness quotes. Happiness requires intellectual contemplation, for this is the ultimate realization of our rational capacities.
Similarly with health in the soul: For those of you not familiar with Pieper, this is a short book, filled with gems of deep wisdom that come from a lifetime of study and thought. And, says Pieper, the Catholic theological tradition has interpreted it in just this way.
And, says Pieper, the Catholic theological tradition has interpreted it in just this way.
There is yet another activity few people engage in which is required to live a truly happy life, according to Aristotle: This means, argues Pieper, is contemplation: This startling thesis is the theme of all that follows. For he who lives as passion directs will not hear argument that dissuades him, nor understand it if he does; and how can we persuade one in such a state to change his ways?
It assumes, and therefore encourages, a magnanimity on the part of the reader to seriously consider these great themes: Just and brave acts, and other virtuous acts, we do in relation to each other, observing our respective duties with regard to contracts and services and all manner of actions and with regard to passions; and all of these seem to be typically human.
Further, private education has an advantage over public, as private medical treatment has; for while in general rest and abstinence from food are good for a man in a fever, for a particular man they may not be; and a boxer presumably does not prescribe the same style of fighting to all his pupils.
Now, as we have often maintained, those things are both valuable and pleasant which are such to the good man; and to each man the activity in accordance with his own disposition is most desirable, and, therefore, to the good man that which is in accordance with virtue.
Contemplation, according to Western tradition, is an activity of the mind; it has no practical aim; it is intuitive, not discursive; it is a kind of perception whose natural context is silent attentiveness; it is accompanied by amazement and, surprisingly, unease.
Still, we must not think that the man who is to be happy will need many things or great things, merely because he cannot be supremely happy without external goods; for self-sufficiency and action do not involve excess, and we can do noble acts without ruling earth and sea; for even with moderate advantages one can act virtuously this is manifest enough; for private persons are thought to do worthy acts no less than despots-indeed even more ; and it is enough that we should have so much as that; for the life of the man who is active in accordance with virtue will be happy.
All these, for various reasons, he rejects. All of those virtues — generosity, temperance, friendship, courage, etc. But even if we grant that happiness, Happines and contemplation being an emotion, can co-exist with a sense of unease, why should it?
It seems that our unique function is to reason: And we say that serious things are better than laughable things and those connected with amusement, and that the activity of the better of any two things-whether it be two elements of our being or two men-is the more serious; but the activity of the better is ipso facto superior and more of the nature of happiness.
For as in cities laws and prevailing types of character have force, so in households do the injunctions and the habits of the father, and these have even more because of the tie of blood and the benefits he confers; for the children start with a natural affection and disposition to obey.
I have read enough on this now and have now turned the corner to see its centrality that I am shocked that I lived the last 25 years as a Christian, including much of that in the seminary environment, and yet did not formerly understand this!
For these do not by nature obey the sense of shame, but only fear, and do not abstain from bad acts because of their baseness but through fear of punishment; living by passion they pursue their own pleasures and the means to them, and and the opposite pains, and have not even a conception of what is noble and truly pleasant, since they have never tasted it.Aristotle here argues that if happiness depends on virtue, and the best virtue is intellectual, then the life of study and contemplation is the happiest.
"Contemplation is man's greatest happiness" is a concept completely foreign to contemporary American society. It requires a fair amount of exploration and explanation just to understand what the statement is actually asserting/5(9).
Download Happiness and Contemplation pdf PDF link Download Happiness and Contemplation pdf audio link Mirror: This was a wonderful podcast.
Especially the part where Richard talks about being an older person walking with God. "The ultimate of human happiness is to be found in contemplation". In offering this proposition of Thomas Aquinas to our thought, Josef Pieper uses traditional wisdom in order to throw light on present-day reality and present-day psychological problems.
So, from the What I’m Reading category, I’ll mention that I am currently, sporadically reading the short chapters in Josef Pieper’s Happiness and Contemplation (St.
Augustine’s Press, orig translated ). This book comes to me at the recommendation of my dearest friend and colleague Eric Johnson.
Aug 25, · Happiness and Contemplation Josef Pieper (St. Augustine's Press, ) p. These notes first written 25 February 'No matter how much you labour, you labour to this end: that you may see.' These words, delivered by St.
Augustine in a sermon on the Psalms, are a convenient précis of this book, for they capture.Download