It is a platitude that most people, as they say, 'work to live' rather than 'live to work.' And in the late twentieth and early twenty-first centuries, work weeks have expanded and the divide between work time and personal time has significantly blurred due to innovations in such things as electronic communications. Concerns over the value of work in our lives, as well as with the balance or use of time between work and leisure, confront most people in contemporary society. Discussions over the values of time, leisure, and work are directly related to the time-honored question of what makes a life good. And this question is of particular interest to philosophers, especially ethicists. In this volume, leading scholars address a range of value considerations related to peoples' thoughts and practices around time utilization, leisure, and work with masterful insight. In addressing various practical issues, these scholars demonstrate the timeless relevance and practical import of Philosophy to human lived experience.

This book brings together specially commissioned chapters from international experts in a wide range of disciplines concerned with work, leisure and well-being to discuss key, topical issues.

If we don’t get Sunday right, we won’t get Monday—or any day of the workweek—right. The divided life is a temptation so built into our society, we may not even recognize it. Yet most of us fall prey to it. We either undervalue work, resenting it as simply a job, or we overvalue it as an identity-defining career. Michael Naughton, drawing on his background in both business and theology, proposes that the key to finding balance is another important human activity: leisure. In light of leisure—not mere amusement, but time for family, silence, prayer, and above all, worship—work becomes a space where men and women can find deep fulfilment. Naughton provides real-world examples of how businesses can promote authentic human flourishment and innovation through practices and policies that support leisure. In Getting Work Right Michael Naughton will change how you work—and rest.

Leisure has always been associated with freedom, choice and flexibility. The week-end and vacations were celebrated as 'time off'. In his compelling new book, Chris Rojek turns this shibboleth on its head to demonstrate how leisure has become a form of labour. Modern men and women are required to be competent, relevant and credible, not only in the work place but with their mates, children, parents and communities. The requisite empathy for others, socially acceptable values and correct forms of self-presentation demand work. Much of this work is concentrated in non-work activity, compromising traditional connections between leisure and freedom. Ranging widely from an analysis of the inflated aspirations of the leisure society thesis to the culture of deception that permeates leisure choice, Rojek shows how leisure is inextricably linked to emotional labour and intelligence. It is now a school for life. In challenging the orthodox understandings of freedom and free time, The Labour of Leisure sets out an indispensable new approach to the meaning of leisure. Chris Rojek is Professor of Sociology and Culture at Brunel University. In 2003 he was awarded the Allen V. Sapora Award for outstanding achievement in the field of leisure studies.

Modern life is full of stuff yet bereft of time. An economic sociologist offers an ingenious explanation for why, over the past seventy-five years, Americans have come to prefer consumption to leisure. Productivity has increased steadily since the mid-twentieth century, yet Americans today work roughly as much as they did then: forty hours per week. We have witnessed, during this same period, relentless growth in consumption. This pattern represents a striking departure from the preceding century, when working hours fell precipitously. It also contradicts standard economic theory, which tells us that increasing consumption yields diminishing marginal utility, and empirical research, which shows that work is a significant source of discontent. So why do we continue to trade our time for more stuff? Time for Things offers a novel explanation for this puzzle. Stephen Rosenberg argues that, during the twentieth century, workers began to construe consumer goods as stores of potential free time to rationalize the exchange of their labor for a wage. For example, when a worker exchanges his labor for an automobile, he acquires a duration of free activity that can be held in reserve, counterbalancing the unfree activity represented by work. This understanding of commodities as repositories of hypothetical utility was made possible, Rosenberg suggests, by the advent of durable consumer goods—cars, washing machines, refrigerators—as well as warranties, brands, chain stores, and product-testing magazines, which assured workers that the goods they purchased would not be subject to rapid obsolescence. This theory clarifies perplexing aspects of behavior under industrial capitalism—the urgency to spend earnings on things, the preference to own rather than rent consumer goods—as well as a variety of historical developments, including the coincident rise of mass consumption and the legitimation of wage labor.

Focusing on the city of Worcester, Massachusetts the author takes the reader to the saloons, the amusement parks, and the movie houses where American industrial workers spent their leisure hours, to explore the nature of working-class culture and class relations during this era.