In his book, Leisure, the Basis of Culture, Pieper makes the claim that the reconstruction of Western Culture demands a rebirth of the notion of leisure. Leisure is distinctive from the state of inactivity or acedia, because it is based in festival and an affirmation of the world for what the world truly is (i.e., a creation). This takes place most distinctively in the festival, which is founded on the concept of worship, which is the recognition that man is dependent on God. What then does it mean to be at leisure, and what is the “act” that is most appropriate to leisure? Contemplation.
The modern world has lost much of what is contained in the notion of leisure. It is strictly opposed to what the ancients called acedia. The worker type, who finds his very meaning in the usefulness he serves to society, can only identify leisure with a sense of idleness and inactivity. Acedia is precisely this lack of doing, but the notion goes deeper still. Acedia is fundamentally a despair of ever accomplishing that which one is meant to be. It is a giving up in the effort to be who one is. This can lurk behind even in the most physically satisfying of exertions.
In order to understand leisure then, Pieper asks what is diametrically opposed to acedia. The modern man would have us believe that it is the industriousness of the worker contributing to the good of the society. But if acedia is fundamentally a denial of man’s existence as man, then its opposite must be a fundamental affirmation of who man is. Pieper turns to Thomas for the startling statement that acedia, so often understood as the man who fails to do any work, is not a resting per se, but is a very sin against the command of rest. Acedia then is a restlessness that is opposed to the very spirit of leisure.
After this contrast, Pieper attempts to provide a concept of leisure to the reader. Leisure then, in the first place is a stillness of spirit, an opening of the mind to receive. It is secondly, opposed to the idea of work as effort, for it takes place in a sense of celebration, of approval of the world. The highest expression of this celebration is the festival. Thirdly, leisure must be understood as opposed to the concept of break-from-work. A break is meant to afford man the ability to continue working. The break is fundamentally for the sake of work. Leisure, though truly refreshing, derives this freshness from the very fact that it is for its own sake. It is only accidental that man is better able to work after being at-leisure. Leisure is not about making the worker a better functionary, but about making him more human. In participating in leisure, something of the human is left behind and a spark of the divine is achieved.
Leisure is found first and foremost in worship (i.e., in the Holy Mass), but there are various other means of Leisure in which we can rightfully participate on Sunday. Examples include the other points on this list.
Those who would like to gain insights from this book but who don't have time to read the full thing should see the book "Catholic Book Summaries" by Matthew Plese which has a summary of this book in it.
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Ramachandra. R
Very relevant book even 50 years after.
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A significant insight - despite the challenge in reading
Reviewed in Canada on December 11, 2018Lutatius
All work and no play...?
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