What is leisure? How does leisure relate to leading a good life? This critical and intelligent study interrogates the basic principles of leisure and demonstrates the continuing relevance of these questions for our society today. It not only explores the traditional philosophical concepts at the heart of leisure studies, but also pursues new possibilities for reconceptualising leisure that have emerged from recent developments in society, technology and the broader discipline of philosophy itself. Approaching leisure from a philosophically inquisitive perspective, the book argues that leisure revolves around the pursuit of happiness, human flourishing and well-being, making it both a state of mind and a state of being. Its exploration of the meaning of leisure addresses key issues such as identity, ethics, spirituality, human experience, freedom, technology, embodiment, well-being, the fundamental properties of leisure and the challenge of offering a meaningful definition. Revitalising the subject of leisure studies with its originality, Philosophy of Leisure: Foundations of the Good Life is fascinating reading for all students and scholars of leisure studies, philosophy, sociology, psychology and ethics.

One of the most important philosophy titles published in the twentieth century, Joseph Pieper's Leisure, the Basis of Culture is more significant, even more crucial than it was when it first appeared fifty years ago. Pieper shows that Greeks understood and valued leisure, as did the medieval Europeans. He points out that religion can be born only in leisure. Leisure that allows time for the contemplation of the nature of God. Leisure has been, and always will be, the first foundation of any culture. He maintains that our bourgeois world of total labor has vanquished leisure, and issues a startling warning: Unless we regain the art of silence and insight, the ability for nonactivity, unless we substitute true leisure for our hectic amusements, we will destroy our cultureCand ourselves. These astonishing essays contradict all our pragmatic and puritanical conceptions about labor and leisure; Joseph Pieper demolishes the twentieth-century cult of Awork as he predicts its destructive consequences.

One of the most important philosophy titles published in the twentieth century, Josef Pieper's Leisure, the Basis of Culture is more significant, even more crucial, today than it was when it first appeared more than fifty years ago. This edition also includes his work The Philosophical Act. Leisure is an attitude of the mind and a condition of the soul that fosters a capacity to perceive the reality of the world. Pieper shows that the Greeks and medieval Europeans, understood the great value and importance of leisure. He also points out that religion can be born only in leisure - a leisure that allows time for the contemplation of the nature of God. Leisure has been, and always will be, the first foundation of any culture. Pieper maintains that our bourgeois world of total labor has vanquished leisure, and issues a startling warning: Unless we regain the art of silence and insight, the ability for non-activity, unless we substitute true leisure for our hectic amusements, we will destroy our culture - and ourselves.

A range of thinkers in philosophy, religion, and the social sciences have argued that thanks to science, technology, and the organization of society, the human condition has improved and will continue to do so. People are becoming progressively happier and enjoying an ever-improving quality of life, they say, mostly because they are putting their skills and reason to work. The Idea of Leisure is based on the assumption that leisure also fits into the social order, and it provides a singular vector by which to measure progress, even though it is rarely mentioned in writings about the idea of progress. Robert A. Stebbins believes that leisure fosters positive development in both the individual and community. Progress through free-time activity may sometimes be hard to grasp because of the all-too-common manifestations of deviant behavior from schoolyard bullying to date rape. Despite these examples, the vast majority of leisure activities often have profound, positive consequences for participants and society. Stebbins makes a solid case for linking leisure with progress. Although leisure has huge importance for humanity, observations about the idea of leisure as part of the idea of progress have been sporadic. It is no accident that the World Leisure Organization promotes the motto: “Leisure: integral to social, cultural, and economic development.” Nor is it an accident that Article 24 of the United Nations Universal Declaration of Human Rights declares that: “Everyone has the right to rest and leisure, including reasonable limitation of working hours and periodic holidays with pay.” For whole nations to find satisfaction and self-fulfillment based on leisure would be a true sign of progress. Stebbins’ book offers original insight into this basic human requirement.

This book looks back at the meaning and purpose of leisure in the past. But this is not a simple social history of leisure. It is not enough to write a history of leisure on its own in fact, it is impossible without engaging in the debate about what counts as leisure (in the present and in the past). Writing a history of leisure, then, entails writing a philosophy of leisure: and any history needs to be a philosophical history as well. That is the purpose of this book. It provides an account of leisure through historical time, how leisure was constructed and understood by historical actors, how communicative reason and free will interacted with instrumentality at different times, how historians have reconstructed past leisure through historiography, and finally, how writers have perceived the meaning and purpose of leisure in alternative histories. Providing a sweeping overview of the field, Karl Spracklen charts how the concept of leisure was understood in Ancient history, through to modern times, and looks at leisure in different societies and cultures including Byzantium and Asian civilizations, as well as looking at leisure and Islam. Spracklen concludes with a chapter on future histories of leisure.