Science in seventeenth- and eighteenth-century Istanbul, Harun Küçük argues, was without leisure, a phenomenon spurred by the hyperinflation a century earlier when scientific texts all but disappeared from the college curriculum and inflation reduced the wages of professors to one-tenth of what they were in the sixteenth century. It was during this tumultuous period that philosophy and theory, the more leisurely aspects of naturalism—and the pursuit of “knowledge for knowledge’s sake”—vanished altogether from the city. But rather than put an end to science in Istanbul, this economic crisis was transformative, turning science into a practical matter, into something one learned through apprenticeship and provided as a service. In Science without Leisure, Küçük reveals how Ottoman science, when measured against familiar narratives of the Scientific Revolution, was remarkably far less scholastic and philosophical and far more cosmopolitan and practical. His book explains why as practical naturalists deployed natural knowledge to lucrative ends without regard for scientific theories, science in the Ottoman Empire over the long term ultimately became the domain of physicians, bureaucrats, and engineers rather than of scholars and philosophers.

Science in seventeenth- and eighteenth-century Istanbul, Harun Küçük argues, was without leisure, a phenomenon spurred by the hyperinflation a century earlier when scientific texts all but disappeared from the college curriculum and inflation reduced the wages of professors to one-tenth of what they were in the sixteenth century. It was during this tumultuous period that philosophy and theory, the more leisurely aspects of naturalism—and the pursuit of “knowledge for knowledge’s sake”—vanished altogether from the city. But rather than put an end to science in Istanbul, this economic crisis was transformative, turning science into a practical matter, into something one learned through apprenticeship and provided as a service. In Science without Leisure, Küçük reveals how Ottoman science, when measured against familiar narratives of the Scientific Revolution, was remarkably far less scholastic and philosophical and far more cosmopolitan and practical. His book explains why as practical naturalists deployed natural knowledge to lucrative ends without regard for scientific theories, science in the Ottoman Empire over the long term ultimately became the domain of physicians, bureaucrats, and engineers rather than of scholars and philosophers.

Few can imagine a world without telephones or televisions; many depend on computers and the Internet as part of daily life. Without scientific theory, these developments would not have been possible. In this exceptionally clear and engaging introduction to philosophy of science, James Ladyman explores the philosophical questions that arise when we reflect on the nature of the scientific method and the knowledge it produces. He discusses whether fundamental philosophical questions about knowledge and reality might be answered by science, and considers in detail the debate between realists and antirealists about the extent of scientific knowledge. Along the way, central topics in philosophy of science, such as the demarcation of science from non-science, induction, confirmation and falsification, the relationship between theory and observation and relativism are all addressed. Important and complex current debates over underdetermination, inference to the best explaination and the implications of radical theory change are clarified and clearly explained for those new to the subject.

Serious Leisure offers a comprehensive view and analysis of the current state of the sociology of leisure. Defining and differentiating the way people use their free time, Stebbins divides such activity into categories of serious, casual, and project-based leisure that he further separates into a variety of types and subtypes. Together they comprise what he calls "serious leisure." In this perspective, serious leisure constitutes systematic pursuit of an amateur, hobbyist, or volunteer activity sufficiently substantial and interesting in nature and requiring special skills, knowledge, and experience. Casual leisure, though immediately, intrinsically rewarding, is by contrast a relatively short-lived pleasurable activity, requiring little or no special training to enjoy it. Project-based leisure is a short-term, reasonably complicated, occasional creative undertaking carried out in free time. Stebbins sets out the basic concepts and propositions that make up the three forms, focusing on their essential elements. He takes stock of the serious leisure literature as well as that for casual and project-based leisure. Stebbins sees "serious leisure" realized by way of a set of foundational concepts--organization, community, history, lifestyle, and culture--and several of their component areas. He reviews the history and background of the concept of serious leisure and then adds historical commentary on, first, casual leisure and, then, project-based leisure. Finally, he examines the future and the importance of the serious leisure perspective in a globalizing world, and some of its critical links with other fields of knowledge and practice, notably the nonprofit sector and preventive medicine. Together with its original insights, Serious Leisure offers a single, handy, coherent, comprehensive resource. It will be of interest to sociologists, labor studies specialists, and economists.

Places the British Industrial Revolution in global context, providing a fresh perspective on the relationship between technology and society.

AN INSTANT NEW YORK TIMES BESTSELLER "Provocative and appealing . . . well worth your extremely limited time." —Barbara Spindel, The Wall Street Journal The average human lifespan is absurdly, insultingly brief. Assuming you live to be eighty, you have just over four thousand weeks. Nobody needs telling there isn’t enough time. We’re obsessed with our lengthening to-do lists, our overfilled inboxes, work-life balance, and the ceaseless battle against distraction; and we’re deluged with advice on becoming more productive and efficient, and “life hacks” to optimize our days. But such techniques often end up making things worse. The sense of anxious hurry grows more intense, and still the most meaningful parts of life seem to lie just beyond the horizon. Still, we rarely make the connection between our daily struggles with time and the ultimate time management problem: the challenge of how best to use our four thousand weeks. Drawing on the insights of both ancient and contemporary philosophers, psychologists, and spiritual teachers, Oliver Burkeman delivers an entertaining, humorous, practical, and ultimately profound guide to time and time management. Rejecting the futile modern fixation on “getting everything done,” Four Thousand Weeks introduces readers to tools for constructing a meaningful life by embracing finitude, showing how many of the unhelpful ways we’ve come to think about time aren’t inescapable, unchanging truths, but choices we’ve made as individuals and as a society—and that we could do things differently.