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In Tune With The World
Download PDF In Tune With The World
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Product details
Paperback: 114 pages
Publisher: St. Augustines Press; 1 edition (July 1, 1999)
Language: English
ISBN-10: 1890318337
ISBN-13: 978-1890318338
Product Dimensions:
5.4 x 0.5 x 8.4 inches
Shipping Weight: 4.8 ounces (View shipping rates and policies)
Average Customer Review:
4.7 out of 5 stars
6 customer reviews
Amazon Best Sellers Rank:
#479,715 in Books (See Top 100 in Books)
In Tune with the World is a fine translation of a German monograph on feasts and festivals by philosopher Josef Pieper. It is a short but high quality softcover with heavy paper, large print, and nice wide margins.I had never read anything of Pieper's before and knew only his name from hearing of "Liesure, the Basis of Culture." I found him to be an interesting writer. He is a philosopher of Christian background who writes philosophy rather than religious texts. He references here Aquinas, Nietzsche, Rousseau and the French Revolution, and socialists from Hitler to Trotsky. He is therefore, squarely in the realm of the philosophical conversation of the 20th century.As for what festivity is, let me try to summarize his argument:Festivals are special days, and therefore require ordinary days to exist.Ordinary days are days consisting of servile work, that is, work that is not just busy but has meaning in the utilitarian support of life.The opposite of servile work is not non-work but non-utilitarian work.Therefore, festivals are days of non-utilitarian activity, or work that is meaningful in itself.In order to define festivals, then, one must be able to define work that is meaningful in itself.Historically, religious and philosophical authorities have defined contemplation--the joy of seeing the world--as the ultimate form of activity that has meaning in itself.In order to engage in contemplation, one must have existential wealth, or the ability to be joyful; i.e., festivity and nihilism are not compatible.Joy requires an object or reason for joy, and if festivity requires joy, festivity then requires an object or reason, such as an event like a marriage or birth.Events are reasons for joy only if they are microcosms of the essential goodness of the universe.Therefore, festivals are properly days for remembering or confirming the essential goodness of the universe: "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."Pieper goes on to examine other aspects of festivity, such as its ritual nature, its need to touch on something eternal, its relationship to art, Easter as its ultimate example, and its relationship to modernity, including the incompatibility of festivity with totalitarianism.Although Pieper writes in a somewhat serpentine fashion, digressing and then returning to his main point over and over, and can be hard to follow at times because of this, I think this would an interesting read for anyone serious about festivals and celebrations, Christian or not.
This is a compact theological/philosophical work, which examines the idea of the festival. In our present time and culture, this is a lost art. It has been largely replaced by parties and vacations, which have no real meaning, except to escape from the drudgery of everyday life. Pieper examines the idea of festivity and shows that it requires the opposite viewpoint, not that life it terrible and we need to escape from it, but that life is good and we need to celebrate it. I find this book to be a very thorough and systematic examination of the idea and very edifying at that.
Sometimes it helps to take a second look.I wasn't halfway through the first chapter before I was disappointed with In Tune with the World. It was my own fault: Despite the book's subtitle, I had been expecting practical suggestions for recovering festivity in a society where abundance is commonplace. However, when Pieper says "a THEORY of festivity," that is exactly what he means.What's more, the first few pages put me off because Pieper seems to be dividing our lives between work and festivity, with work pretty much defined as what men do to earn a living, and I kept thinking, "But you still expect the women to cook and clean for your festivals; if they separated their work from the feast, it wouldn't be much of one!" He was writing in the early 1960's, so I can't say he's free from that attitude, but there's much more to what he is saying, and my preconceptions definitely distorted that first chapter.Before I had finished the book, however, I realized that it deserved re-reading for what it is rather than for what I wanted it to be. I'm not generally one to read books of philosophy -- largely, I'll admit, because I find them hard going. There is only so much of this kind of writing I can take without my eyes glazing over: "Human acts derive their meaning primarily from their content, from their object, not from the manner in which they are performed. Play, however, seems to be chiefly a mere modus of action, a specific way of performing something, at any rate a purely formal determinant."The text is well worth working through, however -- perhaps several times.Pieper writes as a Christian, and clearly views Christian festivals as the highest and best of celebrations. Yet the theory of festivity he posits has its roots firmly in pagan, primitive, Jewish, Roman, and other practices as well, and the book is rife with quotations from sources many and varied.You can read In Tune with the World in under an hour, but Pieper's ideas are inexhaustible. If you consider what he has to say about the festivals of the French Revolution, you'll never look at the Olympic Opening Ceremonies the same way again.
The principal thesis of Pieper's book is that festivity is first and foremost a celebration of being and the whole creation as gift. For Pieper festivity and worship are interconnected. As usual, Pieper's writing is crystal clear and a joy to read. On easter, he writes: "Easter itself, although it celebrates a historical event, could never be a real festival, let alone "the festival of the Church", if it were not more than and different from a mere memorial day. What is in truth involved is a mysterious contemporizing of this event, which evokes an incomparably more real present than memory can". This thought resonated with me following a week spent at Solemes Abbey, where each Mass was (and is) an extraodinary solemn and festive occasion. I experienced there a powerful sense of memory i.e. the Church's memory of the Lord's last supper and passion was a real lived and sacred memory which was being kind of breathed into my memory, so that it became my memory too.
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