For Pieper, the study of tradition is anything but antiquarian. He begins with a consideration of tradition in a changing world and is well aware of the need to confront the all-too-common perception that "tradition" is nowadays irrelevant. On the basis of his profound knowledge of the Western philosophical tradition from Plato and Aristotle through Augustine, Boethius, Thomas Aquinas, and Descartes, to modern Existentialism and Marxism, Pieper is able to highlight the values established - and challenged - down through the (...) centuries. He sees the need to re-examine these values, to rid them of the false interpretations and misunderstandings that threaten to consign them to oblivion. He attempts to restate them in language which, in fact, not only reflects the clarity of his mind but also expresses his conviction that these values, freshly examined and understood, provide a sound basis for healthy living and for our survival against the dangers that pose a serious threat to the very existence of Western civilization. He illustrates these values by examining the contrast between an exponent of them, like Socrates, and an opportunist, like the Sophist Protagoras; between the man of principle and the nihilistic pragmatist. The book consists of a mixture of articles and speeches, produced by a man who, though often wooed by the academy, was not concerned with achieving personal status as an academic professor. He insisted, for the most part, in combining purely academic teaching with the education of teachers in teacher-training colleges. He would not be removed from close contact with "learners," and he remained a "learner" himself - from tradition. (shrink)

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. (shrink)

Pieper distinguishes between Platonic stones in which Plato crystallizes mythical fragments from the mere stories which contain them, and Platonic myths, in which he purifies the proper mythical elements, freeing them of the non-mythical elements which tend to obscure them.

Paterson’s study of Stirner and his philosophy is divided into three main sections. The first deals with the man and his work, the second with his adversaries and successors; and the final section presents an appraisal of Stirner’s philosophy.

This concise little book on tradition says a lot in a few pages. The breadth and depth of Pieper’s philosophical and theological knowledge show through at every step, though the strictly methodical and economical treatment of his theme ensures that the structure of his argument is never obscured by an avalanche of unnecessary detail. Beginning with an analysis of what tradition means in ordinary speech, Pieper carefully works towards a definition of the term. He limits his study to the kind (...) of tradition that means, in general terms at first, the handing on of a doctrine. By comparing tradition with discussion, teaching and learning, informing and receiving information, Pieper is able to clarify his definition and establish the role that faith plays in tradition. Next he takes pains to show in what way the handing on and receiving of a doctrine down through the ages differs from progress in any given branch of learning. (shrink)