| Foreword | p. 9 |
| Author's Preface to the English Edition | p. 15 |
| 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" | p. 19 |
| "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 | p. 25 |
| 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" | p. 43 |
| 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 | p. 53 |
| 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 | p. 65 |
| 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 | p. 77 |
| 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. Uexküll) | |
| 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-à-vis de Vunivers | |
| The step as "superhuman" | |
| The distinguishing mark, of a philosophical question: it is on the horizon of the whole of reality | p. 93 |
| "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 | p. 109 |
| 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-à-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 | p. 127 |
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