| |
| |
Foreword | |
| |
| |
Author's Preface to the English Edition | |
| |
| |
Leisure The Basis Of Culture | |
| |
| |
Leisure the foundation of Western culture | |
| |
| |
"We are 'unleisurely' in order to have leisure" | |
| |
| |
Aristotle | |
| |
| |
The claims of the world of "total work" | |
| |
| |
"Intellectual work" and "intellectual worker" | |
| |
| |
Discursive thought and "intellectual contemplation" | |
| |
| |
Kant and the Romantics | |
| |
| |
Ratio and Intellectus: the medieval conception of knowledge | |
| |
| |
Contemplation "superhuman" | |
| |
| |
Knowledge as "work": the two aspects of this conception | |
| |
| |
"Unqualified activity" | |
| |
| |
Effort and effortlessness | |
| |
| |
Hard work is what is good | |
| |
| |
Antisthenes | |
| |
| |
Thomas Aquinas: "it is not the difficulty which is the decisive point" | |
| |
| |
Contemplation and play | |
| |
| |
Willingness to suffer | |
| |
| |
First comes the "gift" | |
| |
| |
"Intellectual work" as a social function | |
| |
| |
Sloth (acedia) and the incapacity to leisure | |
| |
| |
Leisure as non-activity | |
| |
| |
Leisure as a festive attitude | |
| |
| |
Leisure and rest from work | |
| |
| |
Leisure above all functions | |
| |
| |
Leisure as a means of rising above the "really human" | |
| |
| |
The influence of the ideal of leisure- "Humanism" an inadequate position? | |
| |
| |
Excursus on "proletariat" | |
| |
| |
The philosopher and the common working man | |
| |
| |
Man "fettered to work" | |
| |
| |
Lack of property, State compulsion and inner impoverishment as the causes | |
| |
| |
"Proletarians" not limited to the proletariat | |
| |
| |
artes liberates and artes serviles | |
| |
| |
Proudhon on Sunday | |
| |
| |
"Deprole-tarianization" and the opening of the realm of leisure | |
| |
| |
Leisure made inwardly possible through Divine Worship | |
| |
| |
Feast and worship | |
| |
| |
Unused time and space | |
| |
| |
The world of work and the Feast day | |
| |
| |
Leisure divorced from worship becomes idleness | |
| |
| |
The significance of Divine worship | |
| |
| |
The Philosophical Act | |
| |
| |
By philosophizing we step beyond the world of work | |
| |
| |
"Common need" and "common good" | |
| |
| |
The "world of total work" rests on the identification of "common need" and "common good" | |
| |
| |
The situation of philosophy in the "world of work" | |
| |
| |
The relation between religious acts and aesthetic acts, between philosophizing and the experience of love or death | |
| |
| |
Sham forms of these basic attitudes in life | |
| |
| |
The everlasting misunderstanding between philosophy and the everyday world of work: The Thracian Maid and a figure in the Platonic dialogues (Appollodorus). The positive aspect of their incommensurability: the freedom of philosophy (its unusableness) | |
| |
| |
The knowledge of the functionary and the knowledge of a gentleman | |
| |
| |
The sciences "unfiree" | |
| |
| |
Philosophy free, its theoretical character | |
| |
| |
The presupposition of theoria | |
| |
| |
The belief that man's real wealth consists neither in the satisfaction of his needs, nor in the control of nature | |
| |
| |
Where does the philosophical act carry us when it transcends the "world of work"? | |
| |
| |
The world as a field of relations | |
| |
| |
The hierarchie gradations of the world | |
| |
| |
The notion "surroundings" (v. Uexk�ll) | |
| |
| |
Spirit as the power of apprehending the world; spirit exists within the whole of reality | |
| |
| |
Being as related to spirit: the truth of things | |
| |
| |
The gradations of inwardness: the relation to the totality of being and personality | |
| |
| |
The world of spirit: the totality of things and the essence of things | |
| |
| |
Man not a pure spirit | |
| |
| |
Man's field of relations: both world and environment, both together | |
| |
| |
Philosophizing as a step beyond our environment vis-�-vis de Vunivers | |
| |
| |
The step as "superhuman" | |
| |
| |
The distinguishing mark, of a philosophical question: it is on the horizon of the whole of reality | |
| |
| |
"World" and "environment" are not watertight compartments | |
| |
| |
The world preserved in the environment: wonder | |
| |
| |
The "un-bourgeois" character of philosophical wonder | |
| |
| |
The danger of being uprooted from the workaday world | |
| |
| |
Wonder as "the confusion of thought at itself" | |
| |
| |
The inner direction of wonder not aimed at doubt but at the sense of mystery | |
| |
| |
Wonder as the moving principle of philosophy | |
| |
| |
The structure of hope and the structure of wonder similar | |
| |
| |
The special sciences cease "wondering", philosophy does not | |
| |
| |
Philosophia as the loving search for wisdom as it is possessed by God | |
| |
| |
The inner impossibility of a "closed" system of philosophy | |
| |
| |
Philosophizing as the completion of man's existence | |
| |
| |
Philosophy always preceded by a traditional interpretation of the world | |
| |
| |
Plato, Aristotle and the pre-socratics in their relation to tradition | |
| |
| |
Plato tradition as revelation | |
| |
| |
Its freedom vis-�-vis theology one of the^ marks of Plato's philosophizing | |
| |
| |
Christian theology the form of pre-philosophic tradition to be found in the West | |
| |
| |
The vitality of philosophy dependent upon its relation to theology | |
| |
| |
Is a non-Christian philosophy possible? | |
| |
| |
Christian philosophy not characterized by its ready answers but by its pro-founder apprehension of the mysterious nature of the world | |
| |
| |
Christian philosophy not intellectually simpler | |
| |
| |
The joy which goes with not being able to understand utterly and completely | |
| |
| |
Christianity not, in the first place, doctrine but reality | |
| |
| |
The real soil of Christian philosophizing | |
| |
| |
the living experience of Christianity as reality | |