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Leisure is time spent in non-compulsory activities. Because leisure time is free from compulsory activities such as employment, running a business, household chores, education, eating, and sleeping it is often referred to as "free time". The distinction between leisure and compulsory activities is not strict, as compulsory activities may be done for pleasure as well as for long-term utility[1].
EtymologyEtymologically, the English world leisure appears to be derived in the 14th century from the Latin word, licere, meaning "to be permitted" or "to be free." The word came to be also from the French word loisir, meaning "free time," and such English words as license (originally meaning immunity from public obligation) and liberty. The 'u' in the word may have originated from words like pleasure.[2] The word leisure is also rooted in Greek vernacular. The early Greek word scole meant "leisure." It led to the latin scola and the scholar—thus implying a close connection between leisure and education. All these words suggest an free choice and absence from duty.
History of the concept of leisureThe notions of leisure and leisure time are thought to have emerged in the late nineteenth century with the rise of mechanized industry. Machines made work more efficient, and the typical worker's week was cut by over twenty hours. In turn, workers increasingly engaged in non-compulsory diversions such as sporting events or theater. Types of leisure
Cultural differencesVarious cultures hold different views of leisure. Whether the culture is predominantly capitalist or socialist can greatly influence its appreciation of leisure. Capitalist viewsCapitalist societies often view active leisure activities positively. Many active leisure activities require an investment of time and money. Thus, it is more difficult to engage in such activities if one is poor. Capitalist societies often accord members who have more wealth with greater status. Those types of inactive leisure that also require an investment of time and money, such as "doing nothing" in a vacation atmosphere, are also viewed positively. On the other hand, someone who "does nothing" at home is often referred to as "lazy" by others in the capitalist society, regardless of their financial situation. The wealthy person who does nothing but lounge around the pool at home is seen as lazy. However, the individual's financial investment helps determine the level of status an activity can give a person. So it is that "doing nothing" by your own pool has higher status than "doing nothing" watching television without cable. "Workaholics" are those who work compulsively at the expense of other activities. They prefer to work rather than spend time socializing and engaging in other leisure activities. Many see this as a necessary sacrifice to attain high-ranking corporate positions. However, these days increasing attention is being paid to the effects of such imbalance upon the worker and the family. Historically, "workaholics" would not have been recognized as a problem and would have been highly commended in the US. Throughout its early history, American society was driven by the Protestant work ethic. This cultural view was inspired by the Protestant preacher John Calvin. There are a variety of Protestant sects that stem from Calvinism. Socialist viewsA socialist society would be expected to view activities that do not contribute to society in a negative manner. However, there are different forms of socialism. According to Kent State University professor Marcus Verhaegh, there were Americans who believed in a leisure socialism in the 1960s and '70s. They believed that we live in a world of plenty. Thus, if everyone is content with a smaller piece of the pie, everyone can then have their basic needs met. If everyone's basic needs are met, many in society can use their free time to pursue the arts, mysticism, athletics, various hobbies and other leisure activities.[3] Socialist writer E. Belfort Bax wrote in 1884 of a similar vision for socialist Europe in the article "Socialism and the Sunday Question" for Justice Again that work should be spread about so that everyone is provided with times of rest. His focus was on the elimination of one universal day of rest, but the general ideas are quite similar to those that emerged in nineteenth century America.[4] See also
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