Writers At Work The Essay In Praise
Is work good or bad? A fatuous question, it may seem, with unemployment such a pressing national concern. (Apart from the names of the two candidates, jobs was the politically relevant word most used by speakers at the Republican and Democratic conventions.) Even apart from current worries, the goodness of work is deep in our culture. We applaud people for their work ethic, judge our economy by its productivity and even honor work with a national holiday.
But theres an underlying ambivalence: we celebrate Labor Day by not working, the Book of Genesis says work is punishment for Adams sin, and many of us count the days to the next vacation and see a contented retirement as the only reason for working.
Were ambivalent about work because in our capitalist system it means work-for-pay (wage-labor), not for its own sake. It is what philosophers call an instrumental good, something valuable not in itself but for what we can use it to achieve. For most of us, a paying job is still utterly essential — as masses of unemployed people know all too well. But in our economic system, most of us inevitably see our work as a means to something else: it makes a living, but it doesnt make a life.
What, then, is work for? Aristotle has a striking answer: we work to have leisure, on which happiness depends. This may at first seem absurd. How can we be happy just doing nothing, however sweetly (dolce far niente)? Doesn’t idleness lead to boredom, the life-destroying ennui portrayed in so many novels, at least since Madame Bovary?
Everything depends on how we understand leisure. Is it mere idleness, simply doing nothing? Then a life of leisure is at best boring (a lesson of Voltaires Candide), and at worst terrifying (leaving us, as Pascal says, with nothing to distract from the thought of death). No, the leisure Aristotle has in mind is productive activity enjoyed for its own sake, while work is done for something else.
We can pass by for now the question of just what activities are truly enjoyable for their own sake — perhaps eating and drinking, sports, love, adventure, art, contemplation? The point is that engaging in such activities — and sharing them with others — is what makes a good life. Leisure, not work, should be our primary goal.
Bertrand Russell, in his classic essay In Praise of Idleness, agrees. A great deal of harm, he says, is being done in the modern world by belief in the virtuousness of work. Instead, the road to happiness and prosperity lies in an organized diminution of work. Before the technological breakthroughs of the last two centuries, leisure could be only the prerogative of small privileged classes, supported by slave labor or a near equivalent. But this is no longer necessary: The morality of work is the morality of slaves, and the modern world has no need of slavery.
Using Adam Smiths famous example of pins, Russell makes the solution seem utterly simple:
Suppose that, at a given moment, a certain number of people are engaged in the manufacture of pins. They make as many pins as the world needs, working (say) eight hours a day. Someone makes an invention by which the same number of men can make twice as many pins: pins are already so cheap that hardly any more will be bought at a lower price. In a sensible world, everybody concerned in the manufacturing of pins would take to working four hours instead of eight, and everything else would go on as before.
We are, Russell thinks, kept from a world of leisure only by a perversely lingering prejudice in favor of work for its own sake.
But isnt Russell making an obvious mistake? He assumes that the only reason to continue working eight hours a day would be to make more pins, which we dont need. In modern capitalism, however, the idea would be to make better pins (or perhaps something even better than pins), in that way improving the quality of our lives. Suppose that in , when Russell wrote his essay, we had followed his advice and converted all gains in productivity into increased leisure. Antibiotics, jet airplanes and digital computers, then just glimmers on the horizon, would likely never have become integral parts of our lives. We can argue about just what constitutes real progress, but its clear that Russells simple proposal would sometimes mean trading quality of life for more leisure.
But capitalism as such is not interested in quality of life. It is essentially a system for producing things to sell at a profit, the greater the better. If products sell because they improve the quality of our life, well and good, but it doesnt in the end matter why they sell. The system works at least as well if a product sells not because it is a genuine contribution to human well-being but because people are falsely persuaded that they should have it. Often, in fact, its easier to persuade people to buy something thats inferior than it is to make something thats superior. This is why stores are filled with products that cater to fads and insecurities but no real human need.
It would seem, then, that we should increase leisure — and make life more worthwhile — by producing only what makes for better lives. In turn, workers would have the satisfaction of producing things of real value. (For a recent informed and vigorous defense of this view, see Robert and Edward Skidelsky, How Much Is Enough?)
But this raises the essential question: who decides what is of real value? The capitalist systems own answer is consumers , free to buy whatever they want in an open market. I call this capitalisms own answer because it is the one that keeps the system operating autonomously, a law unto itself. It especially appeals to owners, managers and others with a vested interest in the system.
But the answer is disingenuous. From our infancy the market itself has worked to make us consumers, primed to buy whatever it is selling regardless of its relevance to human flourishing. True freedom requires that we take part in the market as fully formed agents, with life goals determined not by advertising campaigns but by our own experience of and reflection on the various possibilities of human fulfillment. Such freedom in turn requires a liberating education, one centered not on indoctrination, social conditioning or technical training but on developing persons capable of informed and intelligent commitments to the values that guide their lives.
This is why, especially in our capitalist society, education must not be primarily for training workers or consumers (both tools of capitalism, as Marxists might say). Rather, schools should aim to produce self-determining agents who can see through the blandishments of the market and insist that the market provide what they themselves have decided they need to lead fulfilling lives. Capitalism, with its devotion to profit, is not in itself evil. But it becomes evil when it controls our choices for the sake of profit.
Capitalism works for the good only when our independent choices determine what the market must produce to make a profit. These choices — of liberally educated free agents — will set the standards of capitalist production and lead to a world in which, as Aristotle said, work is for the sake of leisure. We are, unfortunately, far from this ideal, but it is one worth working toward.
Gary Gutting is a professor of philosophy at the University of Notre Dame and an editor of Notre Dame Philosophical Reviews. He is the author of, most recently, Thinking the Impossible: French Philosophy Since and writes regularly for The Stone.
From freshman to alumni, here are 15 things that all University of Arkansas student knows to be true.
1. The Brough smell will haunt you.
I didn't notice it until someone pointed it out, but now it follows me everywhere. Smell aside, the cookies there are life-changing.
2. The squirrels just do not care.
Honestly, they're a little terrifying. Personal space is not a thing.
3. It should be called the University of Arkansas and Texas.
Your sociology class has people in it? At least of them of from Texas.
4. There's a difference between Dallas and Dallas, Dallas.
Dallas, Texas is the Dallas area and the surrounding suburbs. Dallas, Dallas is the actual city. And yes, there is a difference.
5. Club Mullins is everyone's favorite RSO.
The people go to Mullins Library religiously, the odds of getting a decent table on weeknights is low. Finals week it is nonexistent.
6. Greek life is huge.
30% of students on campus are a member of a Greek organization. Even if you are not a member of one, chances are you've been asked if you are or you have a friend in one.
7. People take their Thursday nights seriously.
You best bet that half of your floor in your dorm is going to be going out on Thursday night, and they have already devised a plan on where they're going first.
8. Dickson Street will become your best friend.
For the older students or the freshman with a fake and who actually looks older than 16, Dickson Street becomes a staple.
9. The Hill must be avoided at all costs.
God bless those who live in Pomfret. Walking up The Hill never gets easier and avoiding it at all costs is the best option.
Football, all day every day.
Our team may not be the best, but people defend it like their religion.
Meal Trade is a blessing and a curse.
It may not always be the best, but Meal Trade is honestly a life saver. Chik-Fil-A forever.
Parking tickets are the bane of your existence.
If there's one thing the University of Arkansas loves more than calling the Hogs, it's giving you a parking ticket for anything and everything.
Pomfret's fire alarms go off more than your alarm before your 8 a.m.
Again, God bless those who live in Pomfret.
Chances are you've fallen on campus at least once.
Flat sidewalks? HA. The spot outside The Union has taken down many a good person.
You will call the Hogs, and you will do it often.
Football game? Call them Hogs. Finite test? Call the Hogs. In the cafeteria? Call 'em. See a campus tour? DO IT. Outside the dorms at two in the morning. HELL YEAH DO IT. People will literally call the Hogs at any time.
For all the good and the bad though, the University of Arkansas is our home and we'll probably fight whoever trash talks it. Woo Pig Forever Y'all